Basic History of Prophet Mohammed [ SallAllaho 'Alehe Wassalam ]

The Prophet Muhammad [ SallAllaho 'Alehe Wassalam ]
Muslims believe that Islam is a faith that has always existed and that it was gradually revealed to humanity by a number of prophets, but the final and complete revelation of the faith was made through the Prophet Muhammad (pbuh) in the 7th century CE.

Muhammad was born in Mecca in Saudi Arabia
Muhammad was born in Mecca in Saudi Arabia in 570.
He was a deeply spiritual man, and often spent time in meditation on Mount Hira.
The traditional story of the Qur'an tells how one night in 610 he was meditating in a cave on the mountain when he was visited by the angel Jibreel who ordered him to recite.
Once Jibreel mentioned the name of Allah, Muhammad began to recite words which he came to believe were the words of God.
The Qur'an
During the rest of his life Muhammad continued to receive these revelations. The words were remembered and recorded, and form the text of the Holy Qu'ran, the Muslim scripture.
Preaching
Believing that God had chosen him as his messenger Muhammad began to preach what God had revealed to him.
The simple and clear-cut message of Islam, that there is no God but Allah, and that life should be lived in complete submission to the will of Allah, was attractive to many people, and they flocked to hear it.
The Hijrah
Muhammad's popularity was seen as threatening by the people in power in Mecca, and Muhammad took his followers on a journey from Mecca to Medina in 622.
This journey is called the Hijrah (migration) and the event was seen as so important for Islam that 622 is the year in which the Islamic calendar begins.
The return to Mecca
Within ten years Muhammad had gained so many followers that he was able to return to Mecca and conquer it with military force.
From this time on he was generally accepted by the faithful as the true final Prophet of God.
Muhammad continued to lead his community both spiritually and in earthly matters until his death in 632.

Basic History of islam

Abraham is called Ibrahim by Muslims. They see him as the father of the Arab people as well as the Jewish people through his two sons, Isaac and Ishmael (Isma'il in Arabic).
The Muslim story of Ibrahim
Abraham is a very interesting figure because he is depicted in the Qur'an as somebody who, from a very early age, had problems trying to understand God and trying to discover God and being restless knowing that perhaps the pagan environment which he was in did not have the answers. That, ultimately, God was not the star or the sun or the wind or the moon - all these forces that he saw - God was in something else.
And so from that perspective, Abraham is considered to be neither a Jewish person, nor a Christian person nor a Muslim, but somebody who is a hernif - somebody who essentially and intrinsically knows that there is really only one God. And he is praised for this essential and innate yearning to discover the unity of God.
There have been thousands of prophets and numbers of messengers but there are only four or five that have been designated a specific title according to Islam: Jesus is one, Moses is one and the Prophet Muhammad is one but also Abraham, who is known as a friend of God.
Abraham had a specific allocation given to him by God, which is that from his progeny will be all the prophets and from them - for Muslims - comes Muhammad. But he does have a relationship with God: first of all he is baffled as to how he has a son at such a late stage through Hagar and then through Sarah.
The tradition of God testing Abraham's devotion to him by asking him to sacrifice Ishmael is the heart of the Abrahamic tradition and the Abrahamic stories. Abraham was the first Prophet who was asked for the ultimate sacrifice: "I want you to sacrifice your own flesh and blood for me". And he passed the test because he was prepared to do it, in his submission and devotion to God.
What are the stories told about Abraham in the Qur'an?
Many of the stories that relate to Abraham, Hagar and Ishmael are about their flights from Sarah and also about Abraham trying to set up another dwelling, another place with Hagar and his son Ishmael.
Much of what Islamic tradition is about - and even some of the rituals such as the Hajj - stem from the pre-Islamic era and are translated into Islamic rituals through Abraham. Hagar looked for water and ran between two hills which is enacted in the Hajj ceremony as a symbolic gesture of what Hagar was doing - looking for water - and pilgrims do that.
God says to Abraham, "I'd like you to build my house for me..." - that is a Kaaba - "...here on this mound of earth, in this sacred place and I'd like you to erect the walls and I want you to purify this place." Part of this purification is what we see today in the Kaaba. The Islamic tradition has restricted this purity ritual to Muslims only. However the second ambulation that pilgrims do in praise of God is actually a legacy left from pre-Islamic days when pilgrims also came to the Kaaba - not to worship the one God, but to worship idols.
There are various things that are part of the Abrahamic story, culminating in the ultimate sacrifice which is carried out on the last day of Hajj. As a symbolic gesture, Muslims re-enact what Abraham was going to do with Ishmael by sacrificing a lamb or sheep.

Islamic Books

1.Holy Quran with tafsir and translation by Agha Pooya and Mir Ahmed Ali Holy
2.Quran with translation by Agha Pooya and Mir Ahmed Ali
3.Selected Suras & Ayat - Arabic text & English translation
4.Selected Suras & Ayat - English transliteration of Arabic and English translation
5.Holy Quran with translation in Chinese
6.Holy Quran with translation in Farsi
7.Holy Quran with translation in German.
8.Holy Quran with translation in Turkish

Islamic Books

Holy Quran with tafsir and translation by Agha Pooya and Mir Ahmed Ali Holy
Quran with translation by Agha Pooya and Mir Ahmed Ali
Selected Suras & Ayat - Arabic text & English translation
Selected Suras & Ayat - English transliteration of Arabic and English translation
Holy Quran with translation in Chinese
Holy Quran with translation in Farsi
Holy Quran with translation in German.
Holy Quran with translation in Turkish
Biography: Prophet Muhammad
Biography: Fatima Zahra
Biography: Imam Hasan
Biography: Imam Musa Al-Kazim
Biography: Imam Muhammad Al-Taqi
Biography: Zainab Binte Ali
Biography: Abbas ibn Ali
Heroine of Kerbala Zainab - by Kaukab Mirza
Biography: Imam Jaffer As-Sadiq - by Kaukab Mirza
Biography: Imam Hussain by Kaukab Mirza
Imam Al Mahdi - Just Leader of Humanity by Ayatullah Amini

Risk Management in Islamic Banking & Financ

Since its inception Islamic banking and finance has enjoyed impressive growth and has demonstrated it is a feasible and viable form of finance. The benefit to users of Islamic financial products, as well as a notable rate of innovation in these products has meant this sector has presented itself as a practical alternative to conventional finance

Islamic Finances

If you’re Muslim and are concerned about financial products that comply with Sharia Law, there are more and more options available to you today. The first Islamic bank in the UK, the Islamic Bank of Britain, opened its headquarters in Birmingham in 2004, offering a range of products and services such as pensions, mortgages and loans.The main requirement for financial products and services under Sharia Law is that they neither charge interest nor pay it out, as making money from money is considered usury, and that they do not invest in companies that are deemed unethical, such as those connected with alcohol, tobacco, pornography or gambling.What often happens when providing loans is that the bank will purchase an item for the customer at a set price and rent it or sell it to them, with repayments made in instalments. The bank makes its money by levying a charge on the customer’s payments.With investments, Islamic finance works on the basis of sharing the risk as well as the reward. Both the customer and the bank agree on terms for sharing the risk of any investment and split any profits equally between them.The four main modes of Islamic banking are known as murabaha, where a purchase is made by the bank and re-sold to the customer without any interest payments; musharaka, a partnership in which the rewards and risks – i.e. the profits and losses – are shared by both the bank and the customer in an investment; mudaraba, where someone places their investment in the hands of an expert who invests for them and shares the profit but doesn’t bear the risk of any losses; and ijarah, a rental agreement made in order for the customer to obtain goods, in which rental payments are made over a specified period and the bank reclaims the goods at the end of it.Many of the high street banks offer Islamic products, and there are some Middle Eastern banks with branches in the UK that provide financial products and services suitable for muslims.Trust fundsThe government introduced child trust funds in 2005 to help new parents to start saving for their child’s future. Upon the birth of a child, they are given £250 in vouchers to invest on their behalf, and an additional £250 on the child’s seventh birthday. Additional contributions of up to £1,200 can be made annually, and the money can be invested in savings accounts or in stocks and shares, or a combination of both (a stakeholder account).A Sharia-compliant child trust fund is also available for the children of Muslim families, and is provided by the Children’s Mutual. It’s a stakeholder account, which invests in the stock market until the child turns 13 and then transfers the funds into a savings account or lower risk investments such as government bonds. This aims to reduce the impact of any stock market slumps in the run-up to their 18th birthday. All investments are made in funds that don’t compromise Islamic principles, and no interest is paid on the savings.MortgagesAs mortgages are interest-charging loans, they are not considered acceptable to the Islamic faith. However, as most people can’t afford to pay cash to buy a property outright, there is a demand for Sharia-compliant mortgages among the Muslim community. Many high street banks now offer such products, as does the Islamic Bank of Britain. An Islamic mortgage normally works by means of ijara, a leasing agreement in which the bank purchases the property on behalf of the customer and charges rent to them (including a handling fee) until the purchase price is repaid, at which point the customer owns the property outright. As with other mortgages, the bank retains the rights to the property until this point.Bank accountsTo comply with the Islamic faith, bank accounts should neither charge nor pay interest. This normally means that there will be no overdraft or credit card facilities on current accounts, and that savings accounts invest money to make a profit rather than receive interest on it.Pension schemesA few financial organisations now offer Islamic pension schemes, allowing Muslims to invest for their retirement without having to compromise their beliefs. Such schemes invest only in funds considered to be ethical under Sharia Law – i.e. no investment in companies involved in alcohol, tobacco, betting or pornography, or any companies such as banks that profit from charging interest. If any dividends arise as a result of business involvement in any of these areas, the money is ‘purified’ by giving it to charity rather than awarding it to those investing in the scheme.

Sirat Of Profet Mohammed

Index

Introduction

1- Early Life
2- Khadija
3- Revelation
4- The Helpers
5- Night Journey
6- Permission to wage war
7- Hijra
8- Medina
9- The Qibla
10- Rajam11- The Trinity
12- First Caravan
13- Badr
14- Uhud

Marriage in Islam

Marriage

Prof. Abdur Rahman I. Doi Professor and Director, Center for Islamic Legal Studies, Ahmadu Bello University, Zaira, Nigeria.

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Importance of Marriage in Islam

Allah has created men and women as company for one another, and so that they can procreate and live in peace and tranquillity according to the commandments of Allah and the directions of His Messenger. The Qur'an says:

And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect. (30:21)

And Allah has made for you your mates of your own nature, and made for you, out of them, sons and daughters and grandchildren, and provided for you sustenance of the best. (16:72)

These verses of the Noble Qur'an clearly show that in contrast to other religions like Christianity, Buddhism, Judaism etc. which consider celibacy or monasticism as a great virtue and a means of salvation, Islam considers marriage as one of the most virtuous and approved institutions. The Messenger of Allah (peace be upon him) declared, "There is no monasticism in Islam." He further ordained,

"O you young men! Whoever is able to marry should marry, for that will help him to lower his gaze and guard his modesty." (Al-Bukhari)

Modesty was regarded as a great virtue by the Prophet. He said, "Modesty is part of faith." (Al-Bukhari)

The importance of the institution or marriage receives its greatest emphasis from the following hadith of the Prophet,

"Marriage is my sunna. Whosoever keeps away from it is not from me."

With these Qur'anic injunctions and the guidance from the Prophet (peace be upon him) in mind, we shall examine the institution of marriage in the Shari'ah.

The word zawaj is used in the Qur'an to signify a pair or a mate. But in common parlance it stands for marriage. Since the family is the nucleus of Islamic society, and marriage is the only way to bring families into existence, the Prophet (peace be upon him) insisted upon his followers entering into marriage The Shari'ah prescribes rules to regulate the functioning of the family so that both spouses can live together in love, security, and tranquillity. Marriage in Islam has aspects of both 'ibadah (worship) of Allah and mu'amalah (transactions between human beings).

In its 'ibadah aspect, marriage is an act pleasing to Allah because it is in accordance with his commandments that husband and wife love each other and help each other to make efforts to continue the human race and rear and nurse their children to become true servants of Allah.

In its mu'amalah aspect, marriage being a lawful response to the basic biological instinct to have sexual intercourse and to procreate children, the Shari'ah has prescribed detailed rules for translating this response into a living human institution reinforced by a whole framework of legally enforceable rights and duties, not only of the spouses, but also of their offspring.

These aspects are beautifully explained in a tradition of the Prophet. It is narrated by Anas that the Messenger of Allah (peace be upon him) said,

"When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half."

The Prophet considered marriage for a Muslim as half of his religion because it shields him from promiscuity, adultery, fornication, homosexuality etc., which ultimately lead to many other evils like slander, quarreling, homicide, loss of property and disintegration of the family. According to the Prophet (peace be upon him) the remaining half of the faith can be saved by taqwa.

Conditions of Marriage

Careful consideration of the Qur'anic injunctions and the traditions of the Prophet (peace be upon him) clearly show that marriage is compulsory (wajib) for a man who has the means to easily pay the mahr (dowry) and to support a wife and children, and is healthy, and fears that if does not marry, he may be tempted to commit fornication (zina). It is also compulsory for a woman who has no other means of maintaining herself and who fears that her sexual urge may push her into fornication. But even for a person who has a strong will to control his sexual desire, who has no wish to have children, and who feels that marriage will keep him away from his devotion to Allah, it is commendable (mandub).

However, according to the Maliki school, under certain conditions it is obligatory (fard) for a Muslim to marry even if he is not in a position to earn his living:

• If he fears that by not marrying he will commit fornication (zina).
• If he is unable to fast to control his passions or his fasting does not help him to refrain from zina.
• Even if he is unable to find a slave girl or a destitute girl to marry.

However some jurists suggest that if a man cannot procure a lawful livelihood, he must not marry because if he marries without any hope of getting lawful bread, he may commit theft, and in order to avoid one evil (his passions) he may become the victim of another (theft).

The Hanafi school considers marriage as obligatory (fard) for a man:

• If he is sure that he will commit zina if he does not marry.
• If he cannot fast to control his passions or even if he can fast, his fast does not help him to control his passion.
• If he cannot get a slave-girl to marry.
• If he is able to pay the dowry (mahr) and to earn a lawful livelihood.

Marriage is forbidden (haram) to a man, according to the Hanafi school, if he does not possess the means to maintain his wife and children or if he suffers from an illness, serious enough to affect his wife and progeny.

It is not desirable (makruh) for a man who possesses no sexual desire at all or who has no love for children or who is sure to be slackened in his religious obligations as a result of marriage.

In a beautiful tradition the Prophet (peace be upon him) has given the most important point that should weigh with every Muslim in selecting his bride:

"Whoever marries a woman solely for her power and position, Allah will only increase him in humiliation. Whoever marries a woman solely for her wealth, Allah will only increase him in poverty. Whoever marries a woman because of her beauty, Allah will only increase him in ugliness. But whoever marries a woman in order that he may restrain his eyes, observe cautiousness, and treat his relations kindly, Allah puts a blessing in her for him and in him for her."

In order that problems should not arise after marriage the Prophet (peace be upon him) recommended that, in the selection of his bride, a man should see her before betrothal lest blindness of choice or an error of judgment should defeat the very purpose of marriage. But this "seeing" is not to be taken as a substitute for the "courtship" of the West. The man should not gaze passionately at his bride-to-be, but only have a critical look at her face and hands to acquaint himself with her personality and beauty. However, if a man so desires, he may appoint a woman to go and interview the proposed bride, so that she may fully describe the type of girl she is.

Since believing men and women are referred to in the Qur'an, a woman also has the right to look at her potential husband.

The special permission for men and women to see each other with a view to matrimony does not contravene the code of conduct for believing men and women to lower their gaze and be modest which is laid down in the Holy Qur'an.

Ijbar: A Safety Valve

The consent of both the man and the women is an essential element of marriage, and the Qur'an gives women a substantial role in choosing their own life partners. It lays down:

Do not prevent them from marrying their husbands when they agree between themselves in a lawful manner. (2: 232)

However, Imam Malik, one of the four great Imams of the Sunni schools of Islamic jurisprudence, gives a slightly restrictive interpretation to this verse and makes the choice of partner by a Muslim girl subject to the over-ruling power or ijbar of her father or guardian in the interests of the girl herself.

It may sometimes happen that in her immaturity or over-zealousness, a girl may want to marry a man about whom she has distorted information or who does not possess good character or who lacks proper means of livelihood. In such a case, it is better, or rather incumbent upon the girl's father or guardian, that, in the wider interests of the girl, he restrains her from marrying such a worthless man and finds a suitable person to be her husband. Generally speaking, such marriages arranged by fathers and guardians work better than a marriage brought about through western courtship.

The case of Abu Juham bin Hudhaifah and Mu'awiyah ibn Abu Sufyan is relevant here. They proposed marriage to Fatimah bint Ghaith. The Prophet (peace be upon him) advised Fatimah not to marry either of them on the grounds that Mu'awiyah was then a pauper and Abu Juham was cruel and harsh. So she married Usamah.

The Free Consent of the Parties

The Qur'an (4:21) refers to marriage as a mithaq, i.e. a solemn covenant or agreement between husband and wife, and enjoins that it be put down in writing. Since no agreement can be reached between the parties unless they give their consent to it, marriage can be contracted only with the free consent of the two parties. The Prophet (peace be upon him) said,

"The widow and the divorced woman shall not be married until their order is obtained, and the virgin shall not be married until her consent is obtained." (AlBukhari)

This aspect is greatly emphasized by Imam Bukhari. He, in fact, gave one of the chapters in his Sahih the significant title:

"When a man gives his daughter in marriage and she dislikes it, the marriage shall be annulled." Once a virgin girl came to the Prophet (peace be upon him) and said that her father had married her to a man against her wishes. The Prophet gave her the right to repudiate the marriage. (Abu Dawud).

Divorced women are also given freedom to contract a second marriage. The Holy Qur'an says,

And when you divorce women, and they have come to the end of their waiting period, hinder them not from marrying other men if they have agreed with each other in a fair manner. (2: 232)

With regard to widows, the Qur'an says,

And if any of you die and leave behind wives, they bequeath thereby to their widows (the right to) one year's maintenance without their being obliged to leave (their husband's home), but if they leave (the residence) of their own accord, there is no blame on you for what they do with themselves in a lawful manner. (2:234)

Thus widows are also at liberty to re-marry, even within the period mentioned above; and if they do so they must forgo their claim to traditional maintenance during the remainder of the year. However, it must be remembered that the power of ijbar given to the a father or the guardian by the Maliki school over their selection of life- partner obtains in all the situations considered above, namely, whether the daughter or the ward is a virgin or divorcee or widow.

Prohibited Marriage Partners

Under the Shari'ah, marriages between men and women standing in a certain relationship to one another are prohibited. These prohibited degrees are either of a permanent nature or a temporary. The permanently prohibited degrees of marriage are laid down in the Holy Qur'an :

And marry not those women whom your fathers married, except what has already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way. Forbidden unto you are your mothers and your daughters, and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers and your foster-sisters, and your mothers-in-law and your step-daughters who are under your mother-in-law and your step-daughters who are under your protection (born) of your women unto whom you have gone into -- but if you have not gone into them, then it is no sin for you (to marry their daughters) -- and the wives of your sons from your own loins, and that you should have two sisters together, except what has already happened (of that nature) in the past. Allah is ever-Forgiving, Merciful. (4:22 - 24)

From the above verses, it is clear that a Muslim must never marry the following:

1. His mother
2. His step-mother (this practice continues in Yoruba land in Nigeria, where in some cases the eldest son inherits the youngest wife of his father)
3. His grandmother (including father's and mother's mothers and all preceding mothers e.g. great grandmothers )
4. His daughter (including granddaughters and beyond )
5. His sister (whether full, consanguine or uterine)
6. His father's sisters (including paternal grandfather's sisters)
7. His mother's sisters (including maternal grandmother's sisters)
8. His brother's daughters
9. His foster mother
10. His foster mother's sister
11. His sister's daughter
12. His foster sister
13. His wife's mother
14. His step-daughter (i.e. a daughter by a former husband of a woman he has married if the marriage has been consummated. However, if such a marriage was not consummated, there is no prohibition)
15. His real son's wife

A great wisdom lies behind these prohibitions on the grounds of consanguinity, affinity, and fosterage. No social cohesion can exist if people do not keep these prohibitions in their minds while contracting marriages.

Temporary prohibitions are those which arise only on account of certain special circumstances in which the parties are placed. If the circumstances change, the prohibition also disappears. They are as follows:

1. A man must not have two sisters as wives at the same time nor can he marry a girl and her aunt at the same time.
2. A man must not marry a woman who is already married. However this impediment is removed immediately if the marriage is dissolved either by the death of her former husband, or by divorce followed by completion of the period of 'iddah (retreat).
3. A man must not have more than four wives at one time. This impediment is, of course, removed as soon as one of the wives dies or is divorced.
4. A man must not marry a woman during her 'iddah.

Regarding this last prohibition, the Qur'an expects Muslims to act with the utmost propriety and righteousness. It lays down:

...but do not make a secret contract with them except in honourable terms, nor resolve on the tie of marriage till the term prescribed is fulfilled. (2:235)

This means that a man must not make a specific proposal of marriage to a woman during the time of her 'iddah after the death of her husband or an irrevocable divorce. However, he can send a message saying, for instance, "I wish to find a woman of good character". But if a woman is in the 'iddah of a divorce which is revocable where raja' (return) is possible, a man must not send her even an implied invitation to marry him, because she is still considered as the lawful wife of the first husband. In fact, this restriction is most beneficial because it prevents a man from becoming an instrument of breaking up a family where there are still chances of reconciliation between the wife and husband even though they are moving away from each other.

Two Suitors Seeking to Marry the Same Girl

The Prophet (peace be upon him) disapproved of two persons competing with one another to secure marriage with the same girl. This is because such a situation is likely to develop bitter enmity between two Muslim brothers.

The Prophet said,

"A believer is a brother of a believer. Hence it is not lawful for him to bargain upon the bargain of a brother, nor propose for (the hand of a girl) after the marriage proposal of his brother, until the latter (voluntarily) withdraws the proposal."

Imam Abu Hanifa, Imam Shafi'i, and Imam Malik, all hold the view that it is a sin to put a proposal of marriage against the proposal of another Muslim brother. However, if a marriage is contracted in this wrongful way it will be sufficient if the second suitor who was successful seeks the forgiveness of the first suitor and of Allah. But Imam Dhahiri considers such a marriage void. It is respectfully submitted that the former view is more rational and sound.

Sponsored by the MSA.

What Do You Know About Muhammad (PBUH)?

You may be a Ramadan Muslim, Jummah Muslim or a practicing Muslim… You may even have friends who are atheists or non-believers. You may belong to any of the dogmas and denominations that exist in the world today or you may have been a Communist or a believer in democracy and freedom. No matter what you are, and no matter what your religious and political beliefs, personal and social habits are— YOU STILL MUST KNOW THIS MAN!
He was by far the most remarkable man that ever set foot on this earth. He preached a religion, founded a state, built a nation, laid down a moral code, initiated countless social and political reforms, established a dynamic and powerful society to practice and represent his teachings, and he revolutionized the worlds of human thoughts and action for all time.
His name was Muhammad (peace and blessings of Almighty Creator be upon him)—and he accomplished all these wonders in an unbelievably short span of twenty-three years
Muhammad (pbuh) was born in Arabia in 570 CE, and when he died at the age of 63, the whole of the Arabian Peninsula had changes from paganism and idol worship to the worship of One God; from tribal quarrels and wars to national solidarity and cohesion; from drunkenness and immorality to moderation and piety; from lawlessness and anarchy to disciplined living; from utter moral bankruptcy to the highest standards of moral excellence. Human history has never known such a complete transformation of people or place before or since.
Quran - Sura 21 - Al-Anbiya [The Prophets] Verse 107-107:
107. We sent thee not, but as a Mercy for all creatures.

The Encyclopedia Britannica calls him "the most successful of all religious personalities of the world." Bernard Shaw said, "If Muhammad (pbuh) were alive today, he would succeed in solving all those problems which threaten to destroy human civilization in our time." Thomas Carlysle was amazed as to how one man, single-handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation in less than two decades. Napoleon and Gandhi never tired of dreaming of a society along the lines established by this man in Arabia fourteen centuries ago.
Indeed no other human being ever accomplished so much, in such diverse fields of human thought and behavior, in so limited space of time, as did Muhammad (pbuh). He was a religious teacher, a social reformer, a moral guide, a political thinker, a military genius, an administrative colossus, a faithful friend, a wonderful companion, a devoted husband, a loving father—all in one. No other man in history ever excelled or equaled him in any of these difficult departments of life.
Quran - Sura 68 - Al-Qalam [The Pen] Verse 4-4:
4. And thou (standest) on an exalted standard of character.

The world has had its share of great personalities. But these were one-sided figures who distinguished themselves in but one or two fields, such as religious thought or military leadership. None of these great leaders of the world ever combined within themselves so many different qualities to such an amazing level of perfection as did Muhammad (pbuh).
The lives and teachings of these other great personalities of the world are shrouded in the mist of time. There is so much speculation about the time and the place of their birth, the mode and style of their life, the nature and detail of their teachings and the degree and measure of their success or failure that it is impossible for humanity today to reconstruct accurately and precisely the lives and teachings of those men.
Not so this man, Muhammad (pbuh). Not only was he born in the fullest blaze of recorded history, but every detail of his private and public life, of his actions and utterances, has been accurately documented and faithfully preserved to this day. The authenticity of the information so preserved is vouched for not only by faithful followers but also by unbiased critics and open-minded scholars.
At the level of ideas, there is no system of thought and belief—secular or religious, social or political — that could surpass or equal ISLAM—the system which Muhammad (pbuh) propounded. In a fast-changing world, while other systems have undergone profound transformations, Islam alone has remained above all change and mutation, and retained its original form for the past 1400 years. What is more, the positive changes that are taking place in the world of human thought and behavior truly and consistently reflect the healthy influence of Islam in these areas.
Even the best of thinkers couldn’t put their ideas completely into practice, and to see the seeds of their labours grow and bear fruit in their own lifetime, except for Muhammad (pbuh), who not only preached the most wonderful ideas but also successfully translated each one of them into practice. At the time of his death his teachings were not mere precepts and ideas straining for fulfillment. They had become the very core of the life of tens of thousands of perfectly trained individuals.
In what other time or place and in relation to what other political, social, religious system, philosophy or ideology—did the world ever witness such a perfectly amazing phenomenon? Only in ISLAM, which is established as a complete way of life by Muhammad (pbuh) himself, did we witness that. History bears testimony to this fact and the greatest skeptics have no option but to concede this point.
In spite of the phenomenal success which crowned his efforts, he did not for a moment claim to be God or God's incarnation or Son —but only a human being who was chosen and ordained by the Creator to be a teacher of truth to mankind and a complete model and pattern for their actions.
He was a man with a noble and exalted mission —and his unique mission was to unite humanity in the worship of the One and only God and to teach them the way to honest and upright living in accordance with the laws and commands of God. He always described himself as a Messenger and servant of God, as indeed every single action and movement of his proclaimed him to be.
In a world which has not hesitated to raise to Divinity individuals whose very lives and missions have been lost in legend and who, historically speaking, did not accomplish half as much—or even one tenth—as was accomplished by Muhammad (pbuh), should stop to take serious note of this remarkable man's claim to be God's messenger to mankind.
Today, after the lapse of some 1400 years, the life and teachings of Prophet Muhammad (pbuh), have survived without the slightest loss, alteration or interpolation. Today they offer the same undying hope for treating mankind's many ills which they did when Prophet Muhammad (pbuh) was alive. This is our honest claim and this is the inescapable conclusion forced upon us by a critical and unbiased study of history.
The least YOU should do as a thinking, sensitive, concerned human being is to stop for one brief moment and ask yourself: Could it be that these statements, extraordinary and revolutionary as they sound, be really true? Supposing they’re true, and you did not know this man Muhammad (pbuh) or hear about his teachings, did not know him well and intimately enough to be able to benefit from his guidance and example; isn’t it about time you responded to this tremendous challenge and made some effort to know him? It will not cost you anything but it may well prove to be the beginning of a completely new era in your life
Come; let us make a new discovery, the life of this wonderful man Muhammad (pbuh), the like of whom never walked on this earth, and whose example and teachings can change YOUR life and OUR world for the better. May God shower His choicest blessings upon him!
Quran - Sura 33 - Al-Ahzab [The Clans, the Coalition, the Combined Forces] Verse 56-56:
56. Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.

Your Brother in Islam,
Syed Masrur
Islamic Mentor

bukhary hadis of salaat

Translation of Sahih Bukhari Book 8: Prayers (Salat)
Volume 1, Book 8, Number 345:
Narrated Abu Dhar:
Allah's Apostle said, "While I was at Mecca the roof of my house was opened and Gabriel descended, opened my chest, and washed it with Zam-zam water. Then he brought a golden tray full of wisdom and faith and having poured its contents into my chest, he closed it. Then he took my hand and ascended with me to the nearest heaven, when I reached the nearest heaven, Gabriel said to the gatekeeper of the heaven, 'Open (the gate).' The gatekeeper asked, 'Who is it?' Gabriel answered: 'Gabriel.' He asked, 'Is there anyone with you?' Gabriel replied, 'Yes, Muhammad I is with me.' He asked, 'Has he been called?' Gabriel said, 'Yes.' So the gate was opened and we went over the nearest heaven and there we saw a man sitting with some people on his right and some on his left. When he looked towards his right, he laughed and when he looked toward his left he wept. Then he said, 'Welcome! O pious Prophet and pious son.' I asked Gabriel, 'Who is he?' He replied, 'He is Adam and the people on his right and left are the souls of his offspring. Those on his right are the people of Paradise and those on his left are the people of Hell and when he looks towards his right he laughs and when he looks towards his left he weeps.'
Then he ascended with me till he reached the second heaven and he (Gabriel) said to its gatekeeper, 'Open (the gate).' The gatekeeper said to him the same as the gatekeeper of the first heaven had said and he opened the gate. Anas said: "Abu Dhar added that the Prophet met Adam, Idris, Moses, Jesus and Abraham, he (Abu Dhar) did not mention on which heaven they were but he mentioned that he (the Prophet ) met Adarn on the nearest heaven and Abraham on the sixth heaven. Anas said, "When Gabriel along with the Prophet passed by Idris, the latter said, 'Welcome! O pious Prophet and pious brother.' The Prophet asked, 'Who is he?' Gabriel replied, 'He is Idris." The Prophet added, "I passed by Moses and he said, 'Welcome! O pious Prophet and pious brother.' I asked Gabriel, 'Who is he?' Gabriel replied, 'He is Moses.' Then I passed by Jesus and he said, 'Welcome! O pious brother and pious Prophet.' I asked, 'Who is he?' Gabriel replied, 'He is Jesus.
Then I passed by Abraham and he said, 'Welcome! O pious Prophet and pious son.' I asked Gabriel, 'Who is he?' Gabriel replied, 'He is Abraham. The Prophet added, 'Then Gabriel ascended with me to a place where I heard the creaking of the pens." Ibn Hazm and Anas bin Malik said: The Prophet said, "Then Allah enjoined fifty prayers on my followers when I returned with this order of Allah, I passed by Moses who asked me, 'What has Allah enjoined on your followers?' I replied, 'He has enjoined fifty prayers on them.' Moses said, 'Go back to your Lord (and appeal for reduction) for your followers will not be able to bear it.' (So I went back to Allah and requested for reduction) and He reduced it to half. When I passed by Moses again and informed him about it, he said, 'Go back to your Lord as your followers will not be able to bear it.' So I returned to Allah and requested for further reduction and half of it was reduced. I again passed by Moses and he said to me: 'Return to your Lord, for your followers will not be able to bear it. So I returned to Allah and He said, 'These are five prayers and they are all (equal to) fifty (in reward) for My Word does not change.' I returned to Moses and he told me to go back once again. I replied, 'Now I feel shy of asking my Lord again.' Then Gabriel took me till we '' reached Sidrat-il-Muntaha (Lote tree of; the utmost boundry) which was shrouded in colors, indescribable. Then I was admitted into Paradise where I found small (tents or) walls (made) of pearls and its earth was of musk."
Volume 1, Book 8, Number 346:
Narrated 'Aisha:
the mother of believers: Allah enjoined the prayer when He enjoined it, it was two Rakat only (in every prayer) both when in residence or on journey. Then the prayers offered on journey remained the same, but (the Rakat of) the prayers for non-travellers were increased.
Volume 1, Book 8, Number 347:
Narrated Um 'Atiya:
We were ordered to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Id festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil?" He said, "Let her share the veil of her companion."
Volume 1, Book 8, Number 348:
Narrated Muhammad bin Al-Munkadir:
Once Jabir prayed with his Izar tied to his back while his clothes were Lying beside him on a wooden peg. Somebody asked him, "Do you offer your prayer in a single Izar?" He replied, "I did so to show it to a fool like you. Had anyone of us two garments in the life-time of the Prophet?"
Volume 1, Book 8, Number 349:
Narrated Muhammad bin Al Munkadir:
I saw Jabir bin 'Abdullah praying in a single garment and he said that he had seen the Prophet praying in a single garment.
Volume 1, Book 8, Number 350:
Narrated 'Umar bin Abi Salama:
The Prophet prayed in one garment and crossed its ends.
Volume 1, Book 8, Number 351:
Narrated 'Umar bin Abi Salama:
I saw the Prophet offering prayers in a single garment in the house of Um-Salama and he had crossed its ends around his shoulders.
Volume 1, Book 8, Number 352:
Narrated 'Umar bin Abi Salama:
In the house of Um-Salama I saw Allah's Apostle offering prayers, wrapped in a single garment around his body with its ends crossed round his shoulders.
Volume 1, Book 8, Number 353:
Narrated Abu Murra:
(the freed slave of Um Hani) Um Hani, the daughter of Abi Talib said, "I went to Allah's Apostle in the year of the conquest of Mecca and found him taking a bath and his daughter Fatima was screening him. I greeted him. He asked, 'Who is she?' I replied, 'I am Um Hani bint Abi Talib.' He said, 'Welcome! O Um Hani.' When he finished his bath he stood up and prayed eight Rak at while wearing a single garment wrapped round his body and when he finished I said, 'O Allah's Apostle ! My brother has told me that he will kill a person whom I gave shelter and that person is so and so the son of Hubaira.' The Prophet said, 'We shelter the person whom you have sheltered.' " Um Ham added, "And that was before noon (Duha)."
Volume 1, Book 8, Number 354:
Narrated Abu Huraira:
A person asked Allah's Apostle about the offering of the prayer in a single garment. Allah's Apostle replied, "Has every one of you got two garments?"
Volume 1, Book 8, Number 355:
Narrated Abu Huraira:
The Prophet said, "None of you should offer prayer in a single garment that does not cover the shoulders."
Volume 1, Book 8, Number 356:
Narrated Abu Huraira:
Allah's Apostle said, "Whoever prays in a single garment must cross its ends (over the shoulders)."
Volume 1, Book 8, Number 357:
Narrated Said bin Al-Harith:
I asked Jabir bin 'Abdullah about praying in a single garment. He said, "I travelled with the Prophet during some of his journeys, and I came to him at night for some purpose and I found him praying. At that time, I was wearing a single garment with which I covered my shoulders and prayed by his side. When he finished the prayer, he asked, 'O Jabir! What has brought you here?' I told him what I wanted. When I finished, he asked, 'O Jabir! What is this garment which I have seen and with which you covered your shoulders?' I replied, 'It is a (tight) garment.' He said, 'If the garment is large enough, wrap it round the body (covering the shoulders) and if it is tight (too short) then use it as an Izar (tie it around your waist only.)' "
Volume 1, Book 8, Number 358:
Narrated Sahl:
The men used to pray with the Prophet with their Izars tied around their necks as boys used to do; therefore the Prophet told the women not to raise their heads till the men sat down straight (while praying).
Volume 1, Book 8, Number 359:
Narrated Mughira bin Shu'ba:
Once I was traveling with the Prophet and he said, "O Mughira! take this container of water." I took it and Allah's Apostle went far away till he disappeared. He answered the call of nature and was wearing a Syrian cloak. He tried to take out his hands from its sleeve but it was very tight so he took out his hands from under it. I poured water and he performed ablution like that for prayers and passed his wet hands over his Khuff (leather socks) and then prayed .
Volume 1, Book 8, Number 360:
Narrated Jabir bin 'Abdullah:
While Allah's Apostle was carrying stones (along) with the people of Mecca for (the building of) the Ka'ba wearing an Izar (waist-sheet cover), his uncle Al-'Abbas said to him, "O my nephew! (It would be better) if you take off your Izar and put it over your shoulders underneath the stones." So he took off his Izar and put it over his shoulders, but he fell unconscious and since then he had never been seen naked.
Volume 1, Book 8, Number 361:
Narrated Abu Huraira:
A man stood up and asked the Prophet about praying in a single garment. The Prophet said, "Has every one of you two garments?" A man put a similar question to 'Umar on which he replied, "When Allah makes you wealthier then you should clothe yourself properly during prayers. Otherwise one can pray with an Izar and a Rida' (a sheet covering the upper part of the body.) Izar and a shirt, Izar and a Qaba', trousers and a Rida, trousers and a shirt or trousers and a Qaba', Tubban and a Qaba' or Tubban and a shirt." (The narrator added, "I think that he also said a Tubban and a Rida. ")
Volume 1, Book 8, Number 362:
Narrated Ibn 'Umar:
A person asked Allah's Apostle, "What should a Muhrim wear?" He replied, "He should not wear shirts, trousers, a burnus (a hooded cloak), or clothes which are stained with saffron or Wars (a kind of perfume). Whoever does not find a sandal to wear can wear Khuffs, but these should be cut short so as not to cover the ankles.
Volume 1, Book 8, Number 363:
Narrated Abu Said Al-Khudri
Allah's Apostle forbade Ishtimal-As-Samma' (wrapping one's body with a garment so that one cannot raise its end or take one's hand out of it). He also forbade Al-Ihtiba' (sitting on buttocks with knees close to abdomen and feet apart with the hands circling the knees) while wrapping oneself with a single garment, without having a part of it over the private parts.
Volume 1, Book 8, Number 364:
Narrated Abu Huraira:
The Prophet forbade two kinds of sales i.e. Al-Limais and An-Nibadh (the former is a kind of sale in which the deal is completed if the buyer touches a thing, without seeing or checking it properly and the latter is a kind of a sale in which the deal is completed when the seller throws a thing towards the buyer giving him no opportunity to see, touch or check it) and (the Prophet forbade) also Ishtimal-As-Samma' and Al-Ihtiba' in a single garment.
Volume 1, Book 8, Number 365:
Narrated Abu Huraira:
On the Day of Nahr (10th of Dhul-Hijja, in the year prior to the last Hajj of the Prophet when Abu Bakr was the leader of the pilgrims in that Hajj) Abu Bakr sent me along with other announcers to Mina to make a public announcement: "No pagan is allowed to perform Hajj after this year and no naked person is allowed to perform the Tawaf around the Ka'ba. Then Allah's Apostle sent 'All to read out the Surat Bara'a (At-Tauba) to the people; so he made the announcement along with us on the day of Nahr in Mina: "No pagan is allowed to perform Hajj after this year and no naked person is allowed to perform the Tawaf around the Ka'ba."
Volume 1, Book 8, Number 366:
Narrated Muhammad bin Al-Munkadir:
I went to Jabir bin 'Abdullah and he was praying wrapped in a garment and his Rida was Lying beside him. When he finished the prayers, I said "O 'Abdullah! You pray (in a single garment) while your Rida' is lying beside you." He replied, "Yes, I did it intentionally so that the ignorant ones like you might see me. I saw the Prophet praying like this. "
Volume 1, Book 8, Number 367:
Narrated 'Abdul 'Aziz:
Anas said, 'When Allah's Apostle invaded Khaibar, we offered the Fajr prayer there yearly in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet . He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyai. A man came to the Prophet and said, 'O Allah's Apostles! You gave Safiya bint Huyai to Dihya and she is the chief mistress of the tribes of Quraiza and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet then manumitted her and married her."
Thabit asked Anas, "O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet . So the Prophet was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-SawTq). So they prepared a dish of Hais (a kind of meal). And that was Walrma (the marriage banquet) of Allah's Apostle ."
Volume 1, Book 8, Number 368:
Narrated 'Aisha:
Allah's Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized .
Volume 1, Book 8, Number 369:
Narrated 'Aisha:
the Prophet prayed in a Khamisa (a square garment) having marks. During the prayer, he looked at its marks. So when he finished the prayer he said, "Take this Khamisa of mine to Abu Jahm and get me his Inbijaniya (a woolen garment without marks) as it (the Khamisa) has diverted my attention from the prayer."
Volume 1, Book 8, Number 370:
Narrated 'Aisha:
The Prophet said, 'I was looking at its (Khamisa's) marks during the prayers and I was afraid that it may put me in trial (by taking away my attention).
Volume 1, Book 8, Number 371:
Narrated Anas:
'Aisha had a Qiram (a thin marked woolen curtain) with which he had screened one side of her home. The Prophet said, "Take away this Qiram of yours, as its pictures are still displayed in front of me during my prayer (i.e. they divert my attention from the prayer)."
Volume 1, Book 8, Number 372:
Narrated 'Uqba bin 'Amir:
The Prophet was given a silken Farruj as a present. He wore it while praying. When he had finished his prayer, he took it off violently as if with a strong aversion to it and said, "It is not the dress of Allah-fearing pious people."
Volume 1, Book 8, Number 373:
Narrated Abu Juhaifa:
I saw Allah's Apostle in a red leather tent and I saw Bilal taking the remaining water with which the Prophet had performed ablution. I saw the people taking the utilized water impatiently and whoever got some of it rubbed it on his body and those who could not get any took the moisture from the others' hands. Then I saw Bilal carrying an 'Anza (a spear-headed stick) which he planted in the ground. The Prophet came out tucking up his red cloak, and led the people in prayer and offered two Rakat (facing the Ka'ba) taking 'Anza as a Sutra for his prayer. I saw the people and animals passing in front of him beyond the 'Anza.
Volume 1, Book 8, Number 374:
Narrated Abu Hazim:
Sahl bin Sa'd was asked about the (Prophet's) pulpit as to what thing it was made of? Sahl replied: "None remains alive amongst the people, who knows about it better than I. It was made of tamarisk (wood) of the forest. So and so, the slave of so and so prepared it for Allah's Apostle . When it was constructed and place (in the Mosque), Allah's Apostle stood on it facing the Qibla and said 'Allahu Akbar', and the people stood behind him (and led the people in prayer). He recited and bowed and the people bowed behind him. Then he raised his head and stepped back, got down and prostrated on the ground and then he again ascended the pulpit, recited, bowed, raised his head and stepped back, got down and prostrate on the ground. So, this is what I know about the pulpit."
Ahmad bin Hanbal said, "As the Prophet was at a higher level than the people, there is no harm according to the above-mentioned Hadith if the Imam is at a higher level than his followers during the prayers."
Volume 1, Book 8, Number 375:
Narrated Anas bin Malik:
Once Allah's Apostle fell off a horse and his leg or shoulder got injured. He swore that he would not go to his wives for one month and he stayed in a Mashruba (attic room) having stairs made of date palm trunks. So his companions came to visit him, and he led them in prayer sitting, whereas his companions were standing. When he finished the prayer, he said, "Imam is meant to be followed, so when he says 'Allahu Akbar,' say 'Allahu Akbar' and when he bows, bow and when he prostrates, prostrate and if he prays standing pray, standing. After the 29th day the Prophet came down (from the attic room) and the people asked him, "O Allah's Apostle! You swore that you will not go to your wives for one month." He said, "The month is 29 days."
Volume 1, Book 8, Number 376:
Narrates 'Abdullah bin Shaddad:
Maimuna said, "Allah's Apostle was praying while I was in my menses, sitting beside him and sometimes his clothes would touch me during his prostration." Maimuna added, "He prayed on a Khumra (a small mat sufficient just for the face and the hands while prostrating during prayers).
Volume 1, Book 8, Number 377:
Narrated Ishaq:
Anas bin Malik said, "My grand-mother Mulaika invited Allah's Apostle for a meal which she herself had prepared. He ate from it and said, 'Get up! I will lead you in the prayer.' " Anas added, "I took my Hasir, washed it with water as it had become dark because of long use and Allah's Apostle stood on it. The orphan (Damira or Ruh) and I aligned behind him and the old lady (Mulaika) stood behind us. Allah's Apostle led us in the prayer and offered two Rak'at and then left."
Volume 1, Book 8, Number 378:
Narrated Maimuna:
Allah's Apostle used to pray on Khumra.
Volume 1, Book 8, Number 379:
Narrated Abu Salama:
'Aisha the wife of the Prophet said, "I used to sleep in front of Allah's Apostle and my legs were opposite his Qibla and in prostration he pushed my legs and I withdrew then and when he stood, I stretched them.' 'Aisha added, "In those days the houses were without lights."
Volume 1, Book 8, Number 380:
Narrated 'Aisha:
Allah Apostle prayed while I was lying like a dead body on his family bed between him and his Qibla.
Volume 1, Book 8, Number 381:
Narrated 'Urwa:
The Prophet prayed while 'Aisha was lying between him and his Qibla on the bed on which they used to sleep.
Volume 1, Book 8, Number 382:
Narrated Anas bin Malik:
We used to pray with the Prophet and some of us used to place the ends of their clothes at the place of prostration because of scorching heat.
Volume 1, Book 8, Number 383:
Narrated Abu Maslama:
Said bin Yazid Al-Azdi: I asked Anas bin Malik whether the Prophet had ever, prayed with his shoes on. He replied "Yes."
Volume 1, Book 8, Number 384:
Narrated Ibrahim:
Hammam bin Al-Harith said, "I saw Jarir bin 'Abdullah urinating. Then he performed ablution and passed his (wet) hands over his Khuffs, stood up and prayed. He was asked about it. He replied that he had seen the Prophet doing the same." They approved of this narration as Jarir was one of those who embraced Islam very late.
Volume 1, Book 8, Number 385l:
Narrated Al-Mughira bin Shu'ba:
I helped the Prophet in performing ablution and he passed his wet hands over his Khuffs and prayed.
Volume 1, Book 8, Number 385u:
Narrated 'Abdullah bin Malik:
Ibn Buhaina, "When the Prophet prayed, he used to separate his arms from his body so widely that the whiteness of his armpits was visible."
Volume 1, Book 8, Number 386:
Narrated Anas bin Malik:
Allah's Apostle said, "Whoever prays like us and faces our Quibla and eats our slaughtered animals is a Muslim and is under Allah's and His Apostle's protection. So do not betray Allah by betraying those who are in His protection."
Volume 1, Book 8, Number 387:
Narrated Anas bin Malik:
Allah's Apostle said, "I have been ordered to fight the people till they say: 'None has the right to be worshipped but Allah.' And if they say so, pray like our prayers, face our Qibla and slaughter as we slaughter, then their blood and property will be sacred to us and we will not interfere with them except legally and their reckoning will be with Allah." Narrated Maimun ibn Siyah that he asked Anas bin Malik, "O Abu Hamza! What makes the life and property of a person sacred?" He replied, "Whoever says, 'None has the right to be worshipped but Allah', faces our Qibla during the prayers, prays like us and eats our slaughtered animal, then he is a Muslim, and has got the same rights and obligations as other Muslims have."
Volume 1, Book 8, Number 388:
Narrated Abu Aiyub Al-Ansari:
The Prophet said, "While defecating, neither face nor turn your back to the Qibla but face either east or west." Abu Aiyub added. "When we arrived in Sham we came across some lavatories facing the Qibla; therefore we turned ourselves while using them and asked for Allah's forgiveness."
Volume 1, Book 8, Number 389:
Narrated 'Amr bin Dmar:
I asked Ibn 'Umar, "Can a person who has performed the Tawaf around the Ka'ba for 'Umra but has not performed the (Sa'i) Tawaf of Safa and Marwa, have a sexual relation with his wife?" Ibn 'Umar replied "When the Prophet reached Mecca he performed the Tawaf around the Ka'ba (circumambulated it seven times) and offered a two-Rak'at prayer (at the place) behind the station (of Abraham) and then performed the Tawaf (Sa'i) of Safa and Marwa, and verily in Allah's Apostle you have a good example." Then we put the same question to Jabir bin 'Abdullah and he too replied, "He should not go near his wife (for sexual relation) till he has finished the Tawaf of Safa and Marwa."
Volume 1, Book 8, Number 390:
Narrated Mujahid:
Someone came to Ibn 'Umar and said, "Here is Allah's Apostle entering the Ka'ba." Ibn 'Umar said, "I went there but the Prophet had come out of the Ka'ba and I found Bilal standing between its two doors. I asked Bilal, 'Did the Prophet pray in the Ka'ba?' Bilal replied, 'Yes, he prayed two Rakat between the two pillars which are to your left on entering the Ka'ba. Then Allah's Apostle came out and offered a two-Rak'at prayer facing the Ka'ba.' "
Volume 1, Book 8, Number 391:
Narrated Ibn Abbas:
When the Prophet entered the Ka'ba, he invoked Allah in each and every side of it and did not pray till he came out of it, and offered a two-Rak'at prayer facing the Ka'ba and said, "This is the Qibla."
Volume 1, Book 8, Number 392:
Narrated Bara' bin 'Azib:
Allah's Apostle prayed facing Baitul-Maqdis for sixteen or seventeen months but he loved to face the Ka'ba (at Mecca) so Allah revealed: "Verily, We have seen the turning of your face to the heaven!" (2:144) So the Prophet faced the Ka'ba and the fools amongst the people namely "the Jews" said, "What has turned them from their Qibla (Bait-ul-Maqdis) which they formerly observed"" (Allah revealed): "Say: 'To Allah belongs the East and the West. He guides whom he will to a straight path'." (2:142) A man prayed with the Prophet (facing the Ka'ba) and went out. He saw some of the Ansar praying the 'Asr prayer with their faces towards Bait-ul-Maqdis, he said, "I bear witness that I prayed with Allah's Apostle facing the Ka'ba." So all the people turned their faces towards the Ka'ba.
Volume 1, Book 8, Number 393:
Narrated Jabir:
Allah's Apostle used to pray (optional, non-obligatory prayer) while riding on his mount (Rahila) wherever it turned, and whenever he wanted to pray the compulsory prayer he dismounted and prayed facing the Qibla.
Volume 1, Book 8, Number 394:
Narrated 'Abdullah:
The Prophet prayed (and the subnarrator Ibrahim said, "I do not know whether he prayed more or less than usual"), and when he had finished the prayers he was asked, "O Allah's Apostle! Has there been any change in the prayers?" He said, "What is it?' The people said, "You have prayed so much and so much." So the Prophet bent his legs, faced the Qibla and performed two prostrations (of Sahu) and finished his prayers with Tasiim (by turning his face to right and left saying: 'As-Salamu'Alaikum-Warahmat-ullah'). When he turned his face to us he said, "If there had been anything changed in the prayer, surely I would have informed you but I am a human being like you and liable to forget like you. So if I forget remind me and if anyone of you is doubtful about his prayer, he should follow what he thinks to be correct and complete his prayer accordingly and finish it and do two prostrations (of Sahu)."
Volume 1, Book 8, Number 395:
Narrated 'Umar (bin Al-Khattab):
My Lord agreed with me in three things:
1. I said,"O Allah's Apostle, I wish we took the station of Abraham as our praying place (for some of our prayers). So came the Divine Inspiration: And take you (people) the station of Abraham as a place of prayer (for some of your prayers e.g. two Rakat of Tawaf of Ka'ba)". (2.125)
2. And as regards the (verse of) the veiling of the women, I said, 'O Allah's Apostle! I wish you ordered your wives to cover themselves from the men because good and bad ones talk to them.' So the verse of the veiling of the women was revealed.
3. Once the wives of the Prophet made a united front against the Prophet and I said to them, 'It may be if he (the Prophet) divorced you, (all) that his Lord (Allah) will give him instead of you wives better than you.' So this verse (the same as I had said) was revealed." (66.5).
Volume 1, Book 8, Number 396:
Narrated Anas:
as above (395).
Volume 1, Book 8, Number 397:
Narrated 'Abdullah bin 'Umar:
While the people were offering the Fajr prayer at Quba (near Medina), someone came to them and said: "It has been revealed to Allah's Apostle tonight, and he has been ordered to pray facing the Ka'ba." So turn your faces to the Ka'ba. Those people were facing Sham (Jerusalem) so they turned their faces towards Ka'ba (at Mecca).
Volume 1, Book 8, Number 398:
Narrated 'Abdullah:
"Once the Prophet offered five Rakat in Zuhr prayer. He was asked, "Is there an increase in the prayer?" The Prophet said, "And what is it?" They said, "You have prayed five Rakat.' So he bent his legs and performed two prostrations (of Sahu).
Volume 1, Book 8, Number 399:
Narrated Anas bin Malik:
The Prophet saw some sputum in the direction of the Qibla (on the wall of the mosque) and he disliked that and the sign of disgust was apparent from his face. So he got up and scraped it off with his hand and said, "Whenever anyone of you stands for the prayer, he is speaking in private to his Lord or his Lord is between him and his Qibla. So, none of you should spit in the direction of the Qibla but one can spit to the left or under his foot." The Prophet then took the corner of his sheet and spat in it and folded it and said, "Or you can do like this. "
Volume 1, Book 8, Number 400:
Narrated 'Abdullah bin 'Umar: Allah's Apostle saw sputum on the wall of the mosque in the direction of the Qibla and scraped it off. He faced the people and said, "Whenever any one of you is praying, he should not spit in front of him because in the prayer Allah is in front of him."
Volume 1, Book 8, Number 401:
Narrated 'Aisha:
(the mother of faithful believers) Allah's Apostle saw some nasal secretions, expectoration or sputum on the wall of the mosque in the direction of the Qibla and scraped it off.
Volume 1, Book 8, Number 402:
Narrated Abd Huraira and Abu Said:
Allah's Apostle saw some expectoration on the wall of the mosque; he took gravel and scraped it off and said, "If anyone of you wanted to spit he should neither spit in front of him nor on his right but he could spit either on his left or under his left foot."
Volume 1, Book 8, Number 403:
Narrated Abd Huraira and Abu Sa'id:
Allah's Apostle saw some expectoration on the wall of the mosque; he took gravel and scraped it off and said, "If anyone of you wanted to spit, he should neither spit in front of him nor on his right but could spit either on his left or under his left foot."
Volume 1, Book 8, Number 404:
Narrated Anas:
The Prophet said, "None of you should spit in front or on his right but he could spit either on his left or under his foot."
Volume 1, Book 8, Number 405:
Narrated Anas bin Malik:
The Prophet said, "A faithful believer while in prayer is speaking in private to his Lord, so he should neither spit in front of him nor to his right side but he could spit either on his left or under his foot."
Volume 1, Book 8, Number 406:
Narrated Abu Said:
The Prophet saw sputum on (the wall of) the mosque in the direction of the Qibla and scraped it off with gravel. Then he forbade Spitting in front or on the right, but allowed it on one's left or under one's left foot.
Volume 1, Book 8, Number 407:
Narrated Anas bin Malik:
The Prophet said, "Spitting in the mosque is a sin and its expiation is to bury it."
Volume 1, Book 8, Number 408:
Narrated Abu Huraira:
Prophet said, "If anyone of you stands for prayer, he should not spit in front of him because in prayer he is speaking in private to Allah and he should not spit on his right as there is an angel, but he can spit either on his left or under his left foot and bury it (i.e. expectoration)."
Volume 1, Book 8, Number 409:
Narrated Anas:
The Prophet saw expectoration (on the wall of the mosque) in the direction of the Qibla and scraped it off with his hand. It seemed that he disliked it and the sign of disgust was apparent from his face. He said, "If anyone of you stands for the prayer, he is speaking in private to his Lord, (or) his Lord is between him and his Qibla, therefore he should not spit towards his Qibla, but he could spit either on his left or under his foot." Then he took the corner of his sheet and spat in it, folded it and said, "Or do like this."
Volume 1, Book 8, Number 410:
Narrated Abu Huraira:
Allah's Apostle said, "Do you consider or see that my face is towards the Qibla? By Allah, neither your submissiveness nor your bowing is hidden from me, surely I see you from my back."
Volume 1, Book 8, Number 411:
Narrated Anas bin Malik:
The Prophet led us in a prayer and then got up on the pulpit and said, "In your prayer and bowing, I certainly see you from my back as I see you (while looking at you.)"
Volume 1, Book 8, Number 412:
Narrated 'Abdullah bin 'Umar:
Allah's Apostle ordered for a horse race; the trained horses were to run from a place called Al-Hafya' to Thaniyat Al-Wada' and the horses which were not trained were to run from Al-Thaniya to the Masjid (mosque of) Bani Zuraiq. The sub narrator added: Ibn Umar was one of those who took part in the race.
Volume 1, Book 8, Number 413:
Narrated Anas:
Some goods came to Allah's Apostle from Bahrain. The Prophet ordered the people to spread them in the mosque --it was the biggest amount of goods Allah's Apostle had ever received. He left for prayer and did not even look at it. After finishing the prayer, he sat by those goods and gave from those to everybody he saw. Al-'Abbas came to him and said, "O Allah's Apostle! give me (something) too, because I gave ransom for myself and 'Aqil" Allah's Apostle told him to take. So he stuffed his garment with it and tried to carry it away but he failed to do so. He said, "O Allah's Apostle! Order someone to help me in lifting it." The Prophet refused. He then said to the Prophet: Will you please help me to lift it?" Allah's Apostle refused. Then Al-'Abbas threw some of it and tried to lift it (but failed). He again said, "O Allah's Apostle Order someone to help me to lift it." He refused. Al-'Abbas then said to the Prophet: "Will you please help me to lift it?" He again refused. Then Al-'Abbas threw some of it, and lifted it on his shoulders and went away. Allah's Apostle kept on watching him till he disappeared from his sight and was astonished at his greediness. Allah's Apostle did not get up till the last coin was distributed.
Volume 1, Book 8, Number 414:
Narrated Anas:
I found the Prophet in the mosque along with some people. He said to me, "Did Abu Talha send you?" I said, "Yes". He said, "For a meal?" I said, "Yes." Then he said to his companions, "Get up." They set out and I was ahead of them.
Volume 1, Book 8, Number 415:
Narrated Sahl bin Sa'd:
A man said, "O Allah's Apostle! If a man finds another man with his wife, (committing adultery) should the husband kill him?" Later on I saw them (the man and his wife) doing Lian in the mosque.
Volume 1, Book 8, Number 416:
Narrated 'Itban bin Malik:
The Prophet came to my house and said, "Where do you like me to pray?" I pointed to a place. The Prophet then said, "Allahu Akbar", and we aligned behind him and he offered a two-Rak'at prayer.
Volume 1, Book 8, Number 417:
Narrated 'Itban bin Malik:
who was one of the companions of Allah's Apostle and one of the Ansar's who took part in the battle of Badr: I came to Allah's Apostle and said, "O Allah's Apostle I have weak eyesight and I lead my people in prayers. When it rains the water flows in the valley between me and my people so I cannot go to their mosque to lead them in prayer. O Allah's Apostle! I wish you would come to my house and pray in it so that I could take that place as a Musalla. Allah's Apostle said. "Allah willing, I will do so." Next day after the sun rose high, Allah's Apostle and Abu Bakr came and Allah's Apostle asked for permission to enter. I gave him permission and he did not sit on entering the house but said to me, "Where do you like me to pray?" I pointed to a place in my house. So Allah's Apostle stood there and said, 'Allahu Akbar', and we all got up and aligned behind him and offered a two-Rak'at prayer and ended it with Taslim. We requested him to stay for a meal called "Khazira" which we had prepared for him. Many members of our family gathered in the house and one of them said, "Where is Malik bin Al-Dukhaishin or Ibn Al-Dukhshun?" One of them replied, "He is a hypocrite and does not love Allah and His Apostle." Hearing that, Allah's Apostle said, "Do not say so. Haven't you seen that he said, 'None has the right to be worshipped but Allah' for Allah's sake only?" He said, "Allah and His Apostle know better. We have seen him helping and advising hypocrites."
Allah's Apostle said, "Allah has forbidden the (Hell) fire for those who say, 'None has the right to be worshipped but Allah' for Allah's sake only."
Volume 1, Book 8, Number 418:
Narrated 'Aisha:
The Prophet used to start every thing from the right (for good things) whenever it was possible in all his affairs; for example: in washing, combing or wearing shoes.
Volume 1, Book 8, Number 419:
Narrated 'Aisha:
Um Habiba and Um Salama mentioned about a church they had seen in Ethiopia in which there were pictures. They told the Prophet about it, on which he said, "If any religious man dies amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creature in the sight of Allah on the Day of Resurrection."
Volume 1, Book 8, Number 420:
Narrated Anas:
When the Prophet arrived Medina he dismounted at 'Awali-i-Medina amongst a tribe called Banu 'Amr bin 'Auf. He stayed there For fourteen nights. Then he sent for Bani An-Najjar and they came armed with their swords. As if I am looking (just now) as the Prophet was sitting over his Rahila (Mount) with Abu Bakr riding behind him and all Banu An-Najjar around him till he dismounted at the courtyard of Abu Aiyub's house. The Prophet loved to pray wherever the time for the prayer was due even at sheep-folds. Later on he ordered that a mosque should be built and sent for some people of Banu-An-Najjar and said, "O Banu An-Najjar! Suggest to me the price of this (walled) piece of land of yours." They replied, "No! By Allah! We do not demand its price except from Allah." Anas added: There were graves of pagans in it and some of it was unleveled and there were some date-palm trees in it. The Prophet ordered that the graves of the pagans be dug out and the unleveled land be level led and the date-palm trees be cut down . (So all that was done). They aligned these cut date-palm trees towards the Qibla of the mosque (as a wall) and they also built two stone side-walls (of the mosque). His companions brought the stones while reciting some poetic verses. The Prophet was with them and he kept on saying, "There is no goodness except that of the Hereafter, O Allah! So please forgive the Ansars and the emigrants. "
Volume 1, Book 8, Number 421:
Narrated Abu Al-Taiyah:
Anas said, "The Prophet prayed in the sheep fold." Later on I heard him saying, "He prayed in the sheep folds before the construction of the, mosque."
Volume 1, Book 8, Number 422:
Narrated Nafi:
"I saw Ibn 'Umar praying while taking his camel as a Sutra in front of him and he said, "I saw the Prophet doing the same."
Volume 1, Book 8, Number 423:
Narrated 'Abdullah bin 'Abbas:
The sun eclipsed and Allah's Apostle offered the eclipse prayer and said, "I have been shown the Hellfire (now) and I never saw a worse and horrible sight than the sight I have seen today."
Volume 1, Book 8, Number 424:
Narrated Ibn 'Umar:
The Prophet had said, "Offer some of your prayers (Nawafil) at home, and do not take your houses as graves."
Volume 1, Book 8, Number 425:
Narrated 'Abdullah bin 'Umar:
Allah's Apostle said, "Do not enter (the places) of these people where Allah's punishment had fallen unless you do so weeping. If you do not weep, do not enter (the places of these people) because Allah's curse and punishment which fell upon them may fall upon you."
Volume 1, Book 8, Number 426:
Narrated 'Aisha:
Um Salama told Allah's Apostle about a church which she had seen in Ethiopia and which was called Mariya. She told him about the pictures which she had seen in it. Allah's Apostle said, "If any righteous pious man dies amongst them, they would build a place of worship at his grave and make these pictures in it; they are the worst creatures in the sight of Allah."
Volume 1, Book 8, Number 427:
Narrated 'Aisha and 'Abdullah bin 'Abbas:
When the last moment of the life of Allah's Apostle came he started putting his 'Khamisa' on his face and when he felt hot and short of breath he took it off his face and said, "May Allah curse the Jews and Christians for they built the places of worship at the graves of their Prophets." The Prophet was warning (Muslims) of what those had done.
Volume 1, Book 8, Number 428:
Narrated Abu Huraira:
Allah's Apostle said, "May Allah's curse be on the Jews for they built the places of worship at the graves of their Prophets."
Volume 1, Book 8, Number 429:
Narrated Jabir bin 'Abdullah:
Allah's Apostle said, "I have been given five things which were not given to any amongst the Prophets before me. These are:
1. Allah made me victorious by awe (by His frightening my enemies) for a distance of one month's journey.
2. The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum. Therefore my followers can pray wherever the time of a prayer is due.
3. The booty has been made Halal (lawful) for me (and was not made so for anyone else).
4. Every Prophet used to be sent to his nation exclusively but I have been sent 1o all mankind.
5. I have been given the right of intercession (on the Day of Resurrection.)
Volume 1, Book 8, Number 430:
Narrated 'Aisha:
There was a black slave girl belonging to an 'Arab tribe and they manumitted her but she remained with them. The slave girl said, "Once one of their girls (of that tribe) came out wearing a red leather scarf decorated with precious stones. It fell from her or she placed it somewhere. A kite passed by that place, saw it Lying there and mistaking it for a piece of meat, flew away with it. Those people searched for it but they did not find it. So they accused me of stealing it and started searching me and even searched my private parts." The slave girl further said, "By Allah! while I was standing (in that state) with those people, the same kite passed by them and dropped the red scarf and it fell amongst them. I told them, 'This is what you accused me of and I was innocent and now this is it.' " 'Aisha added: That slave girl came to Allah's Apostle and embraced Islam. She had a tent or a small room with a low roof in the mosque. Whenever she called on me, she had a talk with me and whenever she sat with me, she would recite the following: "The day of the scarf (band) was one of the wonders of our Lord, verily He rescued me from the disbelievers' town. 'Aisha added: "Once I asked her, 'What is the matter with you? Whenever you sit with me, you always recite these poetic verses.' On that she told me the whole story. "
Volume 1, Book 8, Number 431:
Narrated Naf'a:
'Abdullah bin 'Umar said: I used to sleep in the mosque of the Prophet while I was young and unmarried.
Volume 1, Book 8, Number 432:
Narrated Sahl bin Sa'd:
Allah's Apostle went to Fatima's house but did not find 'Ali there. So he asked, "Where is your cousin?" She replied, "There was something between us and he got angry with me and went out. He did not sleep (mid-day nap) in the house." Allah's Apostle asked a person to look for him. That person came and said, "O Allah's Apostle! He (Ali) is sleeping in the mosque." Allah's Apostle went there and 'Ali was lying. His upper body cover had fallen down to one side of his body and he was covered with dust. Allah's Apostle started cleaning the dust from him saying: "Get up! O Aba Turab. Get up! O Aba Turab (literally means: O father of dust).
Volume 1, Book 8, Number 433:
Narrated Abu Huraira:
I saw seventy of As-Suffa men and none of them had a Rida' (a garment covering the upper part of the body). They had either Izars (only) or sheets which they tied round their necks. Some of these sheets reached the middle of their legs and some reached their heels and they used to gather them with their hands lest their private parts should become naked.
Volume 1, Book 8, Number 434:
Narrated Jabir bin 'Abdullah:
I went to the Prophet in the mosque (the sub-narrator Mas'ar thought that Jabir had said, "In the forenoon.") He ordered me to pray two Rakat. He owed me some money and he repaid it to me and gave more than what was due to me.
Volume 1, Book 8, Number 435:
Narrated Abu Qatada Al-Aslami:
Allah's Apostle said, "If anyone of you enters a mosque, he should pray two Rakat before sitting."
Volume 1, Book 8, Number 436:
Narrated Abu Huraira:
Allah's Apostle said, "The angels keep on asking Allah's forgiveness for anyone of you, as long as he is at his Mu,salla (praying place) and he does not pass wind (Hadath). They say, 'O Allah! Forgive him, O Allah! be Merciful to him."
Volume 1, Book 8, Number 437:
Narrated 'Abdullah bin 'Umar:
In the life-time of Allah's Apostle the mosque was built of adobes, its roof of the leaves of date-palms and its pillars of the stems of date-palms. Abu Bakr did not alter it. 'Umar expanded it on the same pattern as it was in the lifetime of Allah's Apostle by using adobes, leaves of date-palms and changing the pillars into wooden ones. 'Uthman changed it by expanding it to a great extent and built its walls with engraved stones and lime and made its pillars of engraved stones and its roof of teak wood.
Volume 1, Book 8, Number 438:
Narrated 'Ikrima:
Ibn 'Abbas said to me and to his son 'Ali, "Go to Abu Sa'id and listen to what he narrates." So we went and found him in a garden looking after it. He picked up his Rida', wore it and sat down and started narrating till the topic of the construction of the mosque reached. He said, "We were carrying one adobe at a time while 'Ammar was carrying two. The Prophet saw him and started removing the dust from his body and said, "May Allah be Merciful to 'Ammar. He will be inviting them (i.e. his murderers, the rebellious group) to Paradise and they will invite him to Hell-fire." 'Ammar said, "I seek refuge with Allah from affliction."
Volume 1, Book 8, Number 439:
Narrated Sahl:
Allah's Apostle sent someone to a woman telling her to "Order her slave, carpenter, to prepare a wooden pulpit for him to sit on."
Volume 1, Book 8, Number 440:
Narrated Jabir:
A woman said, "O Allah's Apostle! Shall I get something constructed for you to sit on as I have a slave who is a carpenter?" He replied, "Yes, if you like." So she had that pulpit constructed.
Volume 1, Book 8, Number 441:
Narrated 'Ubdaidullah Al-Khaulani:
I heard 'Uthman bin 'Affan saying, when people argued too much about his intention to reconstruct the mosque of Allah's Apostle, "You have talked too much. I heard the Prophet saying, 'Whoever built a mosque, (Bukair thought that 'Asim, another subnarrator, added, "Intending Allah's Pleasure"), Allah would build for him a similar place in Paradise.' "
Volume 1, Book 8, Number 442:
Narrated 'Amr:
I heard Jabir bin 'Abdullah saying, "A man passed through the mosque carrying arrows. Allah's Apostle said to him, 'Hold them by their heads.' "
Volume 1, Book 8, Number 443:
Narrated Abu Burda bin 'Abdulla:
(on the authority of his father) The Prophet said, "Whoever passes through our mosques or markets with arrows should hold them by their heads lest he should injure a Muslim."
Volume 1, Book 8, Number 444:
Narrated Hassan bin Thabit Al-Ansari:
I asked Abu Huraira "By Allah! Tell me the truth whether you heard the Prophet saying, 'O Hassan! Reply on behalf of Allah's Apostle. O Allah! Help him with the Holy Spirit." Abu Huraira said, "Yes . "
Volume 1, Book 8, Number 445:
Narrated 'Aisha:
Once I saw Allah's Apostle at the door of my house while some Ethiopians were playing in the mosque (displaying their skill with spears). Allah's Apostle was screening me with his Rida' so as to enable me to see their display. ('Urwa said that 'Aisha said, "I saw the Prophet and the Ethiopians were playing with their spears.")
Volume 1, Book 8, Number 446:
Narrated 'Aisha:
Barira came to seek my help regarding her manumission. I told herself you like I would pay your price to your masters but your Al-Wala(1) would be for me." Her masters said, "If you like, you can pay what remains (of the price of her manumission), (Sufyan the sub-narrator once said), or if you like you can manumit her, but her (inheritance) Al-Wala would be for us. "When Allah's Apostle came, I spoke to him about it. He said, "Buy her and manumit her. No doubt Al-Wala(1) is for the manumitted." Then Allah's Apostle stood on the pulpit (or Allah's Apostle ascended the pulpit as Sufyan once said), and said, "What about some people who impose conditions which are not present in Allah's Book (Laws)? Whoever imposes conditions which are not in Allah's Book (Laws), his conditions will be invalid even if he imposed them a hundred times."
Volume 1, Book 8, Number 447:
Narrated Ka'b:
In the mosque l asked Ibn Abi Hadrad to pay the debts which he owed to me and our voices grew louder. Allah's Apostle heard that while he was in his house. So he came to us raising the curtain of his room and said, "O Ka'b!" I replied, "Labaik, O Allah's Apostle!" He said, "O Ka'b! reduce your debt to one half," gesturing with his hand. I said, "O Allah's Apostle! I have done so." Then Allah's Apostle said (to Ibn Abi Hadrad), "Get up and pay the debt to him."
Volume 1, Book 8, Number 448:
Narrated Abu Huraira:
A black man or a black woman used to sweep the mosque and he or she died. The Prophet asked about her (or him). He was told that she (or he) had died. He said, "Why did you not inform me? Show me his grave (or her grave)." So he went to her (his) grave and offered her (his) funeral prayer."
Volume 1, Book 8, Number 449:
Narrated 'Aisha:
When the verses of Surat "Al-Baqara"' about the usury Riba were revealed, the Prophet went to the mosque and recited them in front of the people and then banned the trade of alcohol.
Volume 1, Book 8, Number 450f:
Narrated Abu Rafi:
Abu Huraira said, "A man or a woman used to clean the mosque." (A sub-narrator said, 'Most probably a woman..') Then he narrated the Hadith of the Prophet
Volume 1, Book 8, Number 450m:
Narrated Abu Huraira:
"The Prophet said, "Last night a big demon (afreet) from the Jinns came to me and wanted to interrupt my prayers (or said something similar) but Allah enabled me to overpower him. I wanted to fasten him to one of the pillars of the mosque so that all of you could See him in the morning but I remembered the statement of my brother Solomon (as stated in Quran): My Lord! Forgive me and bestow on me a kingdom such as shall not belong to anybody after me (38.35)." The sub narrator Rauh said, "He (the demon) was dismissed humiliated."
Volume 1, Book 8, Number 451:
Narrated Abu Huraira:
The Prophet sent some horsemen to Najd and they brought a man called Thumama bin Uthal from Bani Hanifa. They fastened him to one of the pillars of the mosque. The Prophet came and ordered them to release him. He went to a (garden of) date-palms near the mosque, took a bath and entered the, mosque again and said, "None has the right to be worshipped but Allah an Muhammad is His Apostle (i.e. he embraced Islam)."
Volume 1, Book 8, Number 452:
Narrated 'Aisha:
On the day of Al-Khandaq (battle of the Trench' the medial arm vein of Sa'd bin Mu'ad was injured and the Prophet pitched a tent in the mosque to look after him. There was another tent for Banu Ghaffar in the mosque and the blood started flowing from Sa'd's tent to the tent of Bani Ghaffar. They shouted, "O occupants of the tent! What is coming from you to us?" They found that Sa'd' wound was bleeding profusely and Sa'd died in his tent.
Volume 1, Book 8, Number 453:
Narrated Um Salama:
I complained to Allah's Apostle that I was sick. He told me to perform the Tawaf behind the people while riding. So I did so and Allah's Apostle was praying beside the Ka'ba and reciting the Sura starting with "Wat-tur-wa-Kitabinmastur."
Volume 1, Book 8, Number 454:
Narrated Anas bin Malik:
Two of the companions of the Prophet departed from him on a dark night and were led by two lights like lamps (going in front of them from Allah as a miracle) lighting the way in front of them, and when they parted, each of them was accompanied by one of these lights till he reached their (respective) houses.
Volume 1, Book 8, Number 455:
Narrated Abu Said Al-Khudri:
The Prophet delivered a sermon and said, "Allah gave a choice to one of (His) slaves either to choose this world or what is with Him in the Hereafter. He chose the latter." Abu Bakr wept. I said lo myself, "Why is this Sheikh weeping, if Allah gave choice to one (of His) slaves either to choose this world or what is with Him in the Here after and he chose the latter?" And that slave was Allah's Apostle himself. Abu Bakr knew more than us. The Prophet said, "O Abu Bakr! Don't weep. The Prophet added: Abu- Bakr has favored me much with his property and company. If I were to take a Khalil from mankind I would certainly have taken Abu Bakr but the Islamic brotherhood and friendship is sufficient. Close all the gates in the mosque except that of Abu Bakr.
Volume 1, Book 8, Number 456:
Narrated Ibn 'Abbas:
"Allah's Apostle in his fatal illness came out with a piece of cloth tied round his head and sat on the pulpit. After thanking and praising Allah he said, "There is no one who had done more favor to me with life and property than Abu Bakr bin Abi Quhafa. If I were to take a Khalil, I would certainly have taken Abu- Bakr but the Islamic brotherhood is superior. Close all the small doors in this mosque except that of Abu Bakr."
Volume 1, Book 8, Number 457:
Narrated Nafi:
Ibn 'Umar said, "The Prophet arrived at Mecca and sent for 'Uthman bin Talha. He opened the gate of the Ka'ba and the Prophet, Bilal, Usama bin Zaid and 'Uthman bin Talha entered the Ka'ba and then they closed its door (from inside). They stayed there for an hour, and then came out." Ibn 'Umar added, "I quickly went to Bilal and asked him (whether the Prophet had prayed). Bilal replied, 'He prayed in it.' I asked, 'Where?' He replied, 'Between the two pillars.' "Ibn 'Umar added, "I forgot to ask how many Rakat he (the Prophet) had prayed in the Ka'ba."
Volume 1, Book 8, Number 458:
Narrated Abu Huraira:
Allah's Apostle sent some horse men to Najd and they brought a man called Thumama bin Uthal from Bani Hanifa. They fastened him to one of the pillars of the mosque.
Volume 1, Book 8, Number 459:
Narrated Al-Sa'ib bin Yazid:
I was standing in the mosque and somebody threw a gravel at me. I looked and found that he was 'Umar bin Al-Khattab. He said to me, "Fetch those two men to me." When I did, he said to them, "Who are you? (Or) where do you come from?" They replied, "We are from Ta'if." 'Umar said, "Were you from this city (Medina) I would have punished you for raising your voices in the mosque of Allah's Apostle
Volume 1, Book 8, Number 460:
Narrated 'Kab bin Malik:
During the life-time of Allah's Apostle I asked Ibn Abi Hadrad in the mosque to pay the debts which he owed to me and our voices grew so loud that Allah's Apostle heard them while he was in his house. So he came to us after raising the curtain of his room. The Prophet said, "O Ka'b bin Malik!" I replied, "Labaik, O Allah's Apostle." He gestured with his hand to me to reduce the debt to one half. I said, "O Allah's Apostle have done it." Allah's Apostle said (to Ibn Hadrad), "Get up and pay it."
Volume 1, Book 8, Number 461:
Narrated Nafi':
Ibn 'Umar said, "While the Prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, 'Pray two Rakat at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rak'a and that will be the witr for all the Rakat which you have offered." Ibn 'Umar said, "The last Rakat of the night prayer should be odd for the Prophet ordered it to be so.
Volume 1, Book 8, Number 462:
Narrated Ibn 'Umar:
A man came to the Prophet while he was delivering the sermon and asked him how to offer the night prayers. The Prophet replied, 'Pray two Rakat at a time and then two and then two and so on and if you are afraid of dawn (the approach of the time of the Fajr prayer) pray one Rak'a and that will be the with for all the Rakat which you have prayed." Narrated 'Ubaidullah bin 'Abdullah bin 'Umar: A man called the Prophet while he was in the mosque.
Volume 1, Book 8, Number 463:
Narrated Abu Waqid al-Laithi:
While Allah's Apostle was sitting in the mosque (with some people) three men came, two of them came in front of Allah's Apostle and the third one went away, and then one of them found a place in the circle and sat there while the second man sat behind the gathering, and the third one went away. When Allah's Apostle finished his preaching, he said, "Shall I tell you about these three persons? One of them betook himself to Allah and so Allah accepted him and accommodated him; the second felt shy before Allah so Allah did the same for him and sheltered him in His Mercy (and did not punish him), while the third turned his face from Allah, and went away, so Allah turned His face from him likewise.
Volume 1, Book 8, Number 464:
Narrated 'Abbad bin Tamim:
that his uncle said, "I saw Allah's Apostle lying flat (on his back) in the mosque with one leg on the other." Narrated Said bin Al-Musaiyab that 'Umar and 'Uthman used to do the same.
Volume 1, Book 8, Number 465:
Narrated 'Aisha:
(the wife of the Prophet) I had seen my parents following Islam since I attained the age of puberty. Not a day passed but the Prophet visited us, both in the mornings and evenings. My father Abii Bakr thought of building a mosque in the courtyard of his house and he did so. He used to pray and recite the Qur'an in it. The pagan women and their children used to stand by him and look at him with surprise. Abu Bakr was a Softhearted person and could not help weeping while reciting the Quran. The chiefs of the Quraish pagans became afraid of that (i.e. that their children and women might be affected by the recitation of Quran)."
Volume 1, Book 8, Number 466:
Narrated Abu Huraira:
The Prophet said, "The prayer offered in congregation is twenty five times more superior (in reward) to the prayer offered alone in one's house or in a business center, because if one performs ablution and does it perfectly, and then proceeds to the mosque with the sole intention of praying, then for each step which he takes towards the mosque, Allah upgrades him a degree in reward and (forgives) crosses out one sin till he enters the mosque. When he enters the mosque he is considered in prayer as long as he is waiting for the prayer and the angels keep on asking for Allah's forgiveness for him and they keep on saying: 'O Allah! Be Merciful to him, O Allah! Forgive him, as long as he keeps on sitting at his praying place and does not pass wind. (See Hadith No. 620).
Volume 1, Book 8, Number 467:
Narrated Ibn 'Umar or Ibn 'Amr:
The Prophet clasped his hands, by interlacing his fingers. Narrated 'Abdullah that Allah's Apostle said, "O 'Abdullah bin 'Amr! What will be your condition when you will be left with the sediments of (worst) people?" (They will be in conflict with each other).
Volume 1, Book 8, Number 468:
Narrated Abu Musa:
The Prophet said, "A faithful believer to a faithful believer is like the bricks of a wall, enforcing each other." While (saying that) the Prophet clasped his hands, by interlacing his fingers.
Volume 1, Book 8, Number 469:
Narrates Ibn Sirin:
Abu Huraira said, "Allah's Apostle led us in one of the two 'Isha' prayers (Abu Huraira named that prayer but I forgot it)." Abu Huraira added, "He prayed two Rakat and then finished the prayer with Tasllm. He stood up near a piece of wood Lying across the mosque and leaned on it in such a way as if he was angry. Then he put his right hand over the left and clasped his hands by interlacing his fingers and then put his J right cheek on the back of his left hand. The people who were in haste left the mosque through its gates. They wondered whether the prayer was reduced. And amongst them were Abu Bakr and 'Umar but they hesitated to ask the Prophet. A long-handed man called Dhul-Yadain asked the Prophet, 'O Allah's Apostle! Have you; forgotten or has the prayer been reduced?' The Prophet replied, 'I have neither forgotten nor has the prayer been reduced' The Prophet added, 'Is what Dhul Yadain has said true?' They (the people) said, 'Yes, it is true.' The Prophet stood up again and led the prayer, completing the remaining prayer, forgotten by him, and performed Talsrm, and then said, 'Allahu Akbar.' And then he did a prostration as he used to prostrate or longer than that. He then raised his head saying, 'Allahu Akbar; he then again said, 'Allahu Akbar', and prostrated as he used to prostrate or longer than that. Then he raised his head and said, 'Allahu Akbar.' " (The subnarrator added, "I think that they asked (Ibn Sirin) whether the Prophet completed the prayer with Taslim. He replied, "I heard that 'Imran bin Husain had said, 'Then he (the Prophet) did Taslim.")
Volume 1, Book 8, Number 470:
Narrated Fudail bin Sulaiman:
Musa bin 'Uqba said, "I saw Salim bin 'Abdullah looking for some places on the way and prayed there. He narrated that his father used to pray there, and had seen the Prophet praying at those very places."
Narrated Nafi' on the authority of Ibn 'Umar who said, "I used to pray at those places." Musa the narrator added, "I asked Salim on which he said, 'I agree with Nafi' concerning those places, except the mosque situated at the place called Sharaf Ar-Rawha."
Volume 1, Book 8, Number 471:
Narrated Hadith is about the various places on the way from Medina to Mecca where the Prophet prayed and their In locations impossible to translate.
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