Islam AsMercy: December 2022

Who is Sulayman (Solomon)?

Sulayman (also spelled Solomon) is a prophet of God mentioned in the Qur'an and Islamic tradition. According to the Qur'an and other Islamic texts, Sulayman (Solomon) was a prophet of God who lived in ancient times and was known for his wisdom, his ability to rule justly, and his efforts to guide his people towards the worship of God.

Sulayman (Solomon) is most well-known in Islam for his role as a prophet of God and his efforts to guide his people towards the worship of God. He is also known for his wisdom, his ability to rule justly, and the lessons that can be learned from his life and experiences. Sulayman's story is an important part of Islamic teachings and traditions, and his legacy is remembered and revered in Islamic tradition.

According to Islamic tradition, Sulayman (Solomon) was a prophet of God who was given great wisdom and the ability to rule justly. He was known for his efforts to guide his people towards the worship of God, and he was able to establish a strong and prosperous kingdom. However, despite his many virtues, Sulayman (Solomon) was not immune to temptation and wrongdoing. He made mistakes and suffered the consequences of his actions, but he always sought forgiveness and guidance from God.

Sulayman (Solomon) is revered as a prophet of God and a model of wisdom, justice, and devotion in Islamic tradition. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Sulayman (Solomon) is also seen as a model of the importance of seeking knowledge and understanding in order to better serve and guide others. His legacy is remembered and revered in Islamic tradition, and his story is a source of inspiration and guidance for Muslims.

The exact time when Sulayman (Solomon) was born is not specified in the Qur'an or other Islamic texts. It is generally believed that he lived many centuries before the time of Muhammad, the founder of Islam. According to Islamic tradition, Sulayman (Solomon) was a prophet of God who lived in ancient times and was known for his wisdom, his ability to rule justly, and his efforts to guide his people towards the worship of God.

As for the time of Sulayman's death, it is also not specified in Islamic tradition. The Qur'an states that Sulayman (Solomon) lived for a long time and that he played a significant role in guiding his people towards the worship of God. Sulayman (Solomon) is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Sulayman (Solomon) is revered as a prophet of God and a model of wisdom, justice, and devotion. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Sulayman (Solomon) is also seen as a model of the importance of seeking knowledge and understanding in order to better serve and guide others. His legacy is remembered and revered in Islamic tradition, and his story is a source of inspiration and guidance for Muslims.

Sulayman, or Solomon, is known in Islam as a prophet and a king. He is revered for his wisdom, wealth, and power, and is considered to be one of the greatest leaders in the history of the world. In the Qur'an, Sulayman (Solomon) is described as a just and fair ruler, who was blessed by God with great wisdom and the ability to communicate with animals. He is also known for his building projects, including the construction of the First Temple in Jerusalem. Many Muslims consider Sulayman (Solomon) to be a role model for good leadership and strong faith, and his story is an important part of Islamic tradition.

The story of Sulayman (Solomon) is mentioned in several chapters of the Qur'an, including:

Chapter 2, verse 102: This verse describes how God gave Sulayman (Solomon) the power to communicate with animals and control the wind.

Chapter 21, verses 78-82: These verses describe how Sulayman (Solomon) was able to understand the language of ants and how he used his wisdom and power to judge a dispute between two women who had brought their baby to him for a ruling.

Chapter 27, verses 15-44: This chapter tells the story of Sulayman's great wealth and power, and how he used it to build the First Temple in Jerusalem. It also describes how he was able to bring peace to the land and how he was able to control the winds and the demons.

Chapter 34, verses 12-14: These verses describe how Sulayman (Solomon) was able to understand the language of birds and how he used this ability to solve disputes and bring justice to his kingdom.

Chapter 38, verses 30-34: This chapter describes how Sulayman (Solomon) was able to control the wind and use it to bring his army back from a distant land in a short period of time. It also describes how he was able to bring peace and prosperity to his kingdom.

There are several hadiths, or traditions, that mention the story of Sulayman (Solomon) in Islamic literature. Here are a few examples:

Sahih Bukhari, Hadith 4787: This hadith describes how Sulayman's kingdom was filled with jinns, who helped him build the First Temple in Jerusalem.

Sahih Bukhari, Hadith 4789: This hadith describes how Sulayman (Solomon) used his wisdom and power to judge a dispute between two women who had brought their baby to him for a ruling.

Sahih Bukhari, Hadith 4792: This hadith describes how Sulayman (Solomon) was able to control the wind and use it to bring his army back from a distant land in a short period of time.

Sahih Bukhari, Hadith 4798: This hadith describes how Sulayman (Solomon) was able to understand the language of birds and how he used this ability to solve disputes and bring justice to his kingdom.

Sahih Muslim, Hadith 6763: This hadith describes how Sulayman (Solomon) was able to communicate with animals and how they helped him build the First Temple in Jerusalem.

These are just a few examples of the many hadiths that mention the story of Sulayman (Solomon) in Islamic literature. I hope this information is helpful!

Who is Daud (David)?

Daud (also spelled David) is a prophet of God mentioned in the Qur'an and Islamic tradition. According to the Qur'an and other Islamic texts, Daud (David) was a prophet of God who lived in ancient times and was known for his wisdom, his ability to rule justly, and his efforts to guide his people towards the worship of God.

Daud (David) is most well-known in Islam for his role as a prophet of God and his efforts to guide his people towards the worship of God. He is also known for his wisdom, his ability to rule justly, and the lessons that can be learned from his life and experiences. Daud's story is an important part of Islamic teachings and traditions, and his legacy is remembered and revered in Islamic tradition.

According to Islamic tradition, Daud (David) was a prophet of God who was given great wisdom and the ability to rule justly. He was known for his efforts to guide his people towards the worship of God, and he was able to establish a strong and prosperous kingdom. However, despite his many virtues, Daud (David) was not immune to temptation and wrongdoing. He made mistakes and suffered the consequences of his actions, but he always sought forgiveness and guidance from God.

Daud (David) is revered as a prophet of God and a model of wisdom, justice, and devotion in Islamic tradition. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Daud (David) is also seen as a model of the importance of seeking knowledge and understanding in order to better serve and guide others. His legacy is remembered and revered in Islamic tradition, and his story is a source of inspiration and guidance for Muslims.

The exact time when Daud (David) was born is not specified in the Qur'an or other Islamic texts. It is generally believed that he lived many centuries before the time of Muhammad, the founder of Islam. According to Islamic tradition, Daud (David) was a prophet of God who lived in ancient times and was known for his wisdom, his ability to rule justly, and his efforts to guide his people towards the worship of God.

As for the time of Daud's death, it is also not specified in Islamic tradition. The Qur'an states that Daud (David) lived for a long time and that he played a significant role in guiding his people towards the worship of God. Daud (David) is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Daud (David) is revered as a prophet of God and a model of wisdom, justice, and devotion. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Daud (David) is also seen as a model of the importance of seeking knowledge and understanding in order to better serve and guide others. His legacy is remembered and revered in Islamic tradition, and his story is a source of inspiration and guidance for Muslims.

Daud (David) is mentioned several times in the Qur'an, and his story is an important part of Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Daud:

"And We made David a vicegerent; We said, 'O mountains, repeat Our praises along with him, and the birds.' And We made the iron pliable for him." (Qur'an 34:10)

"And We gave Solomon insight into the matter, and to each [of them] We gave judgment and knowledge." (Qur'an 21:79)

"And to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allah]. When evening approached, steeds of the highest breeding were presented before him. And he said, 'Indeed, I have preferred the love of good things over the remembrance of my Lord until the sun has set.' Then he said, 'Return them to me.' And he began to pass his hand over their legs and their necks." (Qur'an 38:30-33)

These passages describe Daud's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention his wisdom and his ability to rule justly, as well as the lessons that can be learned from his life and experiences. These passages highlight the themes of faith, guidance, and the importance of following the teachings of God. They also emphasize the importance of seeking guidance and protection from God in times of hardship and difficulty. Daud's story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection.

Here are a few more hadith that speak about Daud (David) and his role as a prophet of God:

"The Prophet said, 'The people of David used to fast on alternate days, and they used to recite the Psalms (Zabur) of David.' (Sahih Bukhari, Book 60, Hadith 231)

"The Prophet said, 'The superiority of David over the other prophets is the same as the superiority of the Prophet over all the other prophets. But there is no prophet between me and David.' (Sahih Bukhari, Book 60, Hadith 232)

"The Prophet said, 'The superiority of Solomon over the other prophets is the same as the superiority of the Prophet over all the other prophets. But there is no prophet between me and Solomon.' (Sahih Bukhari, Book 60, Hadith 234)

These hadith provide additional insights into Daud's role as a prophet of God and his unique position of favor and privilege with God. They also highlight the importance of respecting and honoring the prophets of God, as well as the lessons and guidance that can be learned from their lives and experiences. Daud's story is seen as a source of inspiration and guidance for Muslims, and his legacy is remembered and revered in Islamic tradition.

Who is Musa (Moses)?

Musa (also spelled Moses) is a prophet of God mentioned in the Qur'an and Islamic tradition. According to the Qur'an and other Islamic texts, Musa (Moses) was a prophet of God who lived in ancient times and was known for his efforts to guide his people towards the worship of God.

According to Islamic tradition, Musa (Moses) was a prophet of God who was sent to the people of Israel to guide them towards the worship of God. He was known for his wisdom and his ability to speak eloquently and persuasively. However, despite his efforts, the people of Israel rejected Musa's message and refused to turn away from their wicked ways. As a result, Musa (Moses) became angry and discouraged, and he left the city.

Musa (Moses) is revered as a prophet of God and a model of faith and devotion in Islamic tradition. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Musa (Moses) is also seen as a model of the power of wisdom and the importance of seeking knowledge and understanding in order to better serve and guide others.

The exact time when Musa (Moses) was born is not specified in the Qur'an or other Islamic texts. It is generally believed that he lived many centuries before the time of Muhammad, the founder of Islam. According to Islamic tradition, Musa (Moses) was a prophet of God who lived in ancient times and was known for his efforts to guide his people towards the worship of God.

As for the time of Musa's death, it is also not specified in Islamic tradition. The Qur'an states that Musa (Moses) lived for a long time and that he played a significant role in guiding his people towards the worship of God. Musa (Moses) is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Musa (Moses) is revered as a prophet of God and a model of faith and devotion. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Musa (Moses) is also seen as a model of the power of wisdom and the importance of seeking knowledge and understanding in order to better serve and guide others. His legacy is remembered and revered in Islamic tradition.

Musa (Moses) is most well-known in Islam for his role as a prophet of God and his efforts to guide his people towards the worship of God. He is also known for his wisdom and the lessons that can be learned from his life and experiences. Musa's story is an important part of Islamic teachings and traditions, and his legacy is remembered and revered in Islamic tradition.

Musa (Moses) is mentioned several times in the Qur'an, and his story is an important part of Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Musa:

"And We inspired to Moses, 'Throw your staff,' and at once it devoured what they were falsifying." (Qur'an 7:117)

"And We inspired to Moses, 'Travel by night with My servants and strike for them a dry path through the sea; you will not fear being overtaken [by Pharaoh] nor be afraid [of drowning]." (Qur'an 20:77)

"And We brought the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, 'I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims.' Now? And you had disobeyed [Him] before and were of the corrupt?" (Qur'an 10:90-91)

These passages describe Musa's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the resistance and disbelief that Musa (Moses) faced from his people, as well as the consequences of their wrongdoing. These passages highlight the themes of faith, guidance, and the importance of following the teachings of God. They also emphasize the importance of seeking guidance and protection from God in times of hardship and difficulty. Musa's story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection.

Hadith are collections of the sayings and actions of Muhammad, as well as accounts of his personal characteristics and habits. There are many hadith that speak about Musa (Moses) and his role as a prophet of God. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"The Prophet said, 'Moses was a shy person and used to cover his body completely because of his extensive shyness. One of the children of Israel hurt him by saying, 'He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia or something else.' Allah sent down:-- 'O Moses! We have favored you above the men of the world.' (4.113) The Prophet added, 'One of the children of Israel had hurt Moses, so he invoked Allah to punish him. So, a hot wind smote that man and he died before Moses' own eyes.'" (Sahih Bukhari, Book 60, Hadith 220)

"The Prophet said, 'The example of Moses and a believer is like that of a sick person who has a nurse to take care of him. Moses used to go to the Lord of the Worlds, and the believer (who is taking care of the sick person) used to go to Allah's Messenger (for some need or to ask something).'" (Sahih Bukhari, Book 60, Hadith 221)

"The Prophet said, 'Moses was a man who used to be very shy. One of the children of Israel hurt him by saying, 'He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia or something else.' So, he prayed to Allah to cure his defect. Allah said to him, 'We have favored you over the people with My Words and with My talking to you. Go to Pharaoh for he has transgressed (all bounds).' (4.113)" (Sahih Muslim, Book 4, Hadith 2174)

These hadith provide additional insights into Musa's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the resistance and disbelief that Musa (Moses) faced from his people, as well as the consequences of their wrongdoing. These hadith highlight the themes of faith, guidance, and the importance of following the teachings of God. They also emphasize the importance of seeking guidance and protection from God in times of hardship and difficulty. Musa's story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection.

Here are a few more hadith that speak about Musa (Moses) and his role as a prophet of God:

"The Prophet said, 'The people of Moses used to take a bath on Friday, and that was the day of their washing (of clothes).' (Sahih Bukhari, Book 60, Hadith 230)

"The Prophet said, 'The superiority of Moses over other prophets is like the superiority of the Ark of Noah over other ships. The Ark of Noah had the privilege of being boarded by the prophets, while the ship of Pharaoh was sunk along with its passengers.'" (Sahih Bukhari, Book 60, Hadith 233)

"The Prophet said, 'Do not abuse Moses, for he was chosen by Allah and He spoke to him.' (Sahih Bukhari, Book 60, Hadith 236)

These hadith provide additional insights into Musa's role as a prophet of God and his unique position of favor and privilege with God. They also highlight the importance of respecting and honoring the prophets of God, as well as the lessons and guidance that can be learned from their lives and experiences. Musa's story is seen as a source of inspiration and guidance for Muslims, and his legacy is remembered and revered in Islamic tradition.

Who is Shoaib (Shoayb)?

Shoaib (also spelled Shuayb or Shu'ayb) is a prophet of God mentioned in the Qur'an and Islamic tradition. According to the Qur'an and other Islamic texts, Shoaib (Shoayb) was a prophet of God who lived in ancient times and was known for his efforts to guide his people towards the worship of God.

Shoaib (Shoayb) is most well-known for his role as a prophet of God and his efforts to guide his people towards the worship of God. He is also known for his wisdom and the lessons that can be learned from his life and experiences. Shuaib's story is an important part of Islamic teachings and traditions, and his legacy is remembered and revered in Islamic tradition.

According to Islamic tradition, Shoaib (Shoayb) was a prophet of God who was sent to the people of Midian to guide them towards the worship of God. He was known for his wisdom and his ability to speak eloquently and persuasively. However, despite his efforts, the people of Midian rejected Shuaib's message and refused to turn away from their wicked ways. As a result, Shoaib (Shoayb) became angry and discouraged, and he left the city.

Shoaib (Shoayb) is revered as a prophet of God and a model of faith and devotion in Islamic tradition. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Shoaib (Shoayb) is also seen as a model of the power of wisdom and the importance of seeking knowledge and understanding in order to better serve and guide others.

The exact time when Shoaib (Shoayb) was born is not specified in the Qur'an or other Islamic texts. It is generally believed that he lived many centuries before the time of Muhammad, the founder of Islam. According to Islamic tradition, Shoaib (Shoayb) was a prophet of God who lived in ancient times and was known for his efforts to guide his people towards the worship of God.

As for the time of Shuaib's death, it is also not specified in Islamic tradition. The Qur'an states that Shoaib (Shoayb) lived for a long time and that he played a significant role in guiding his people towards the worship of God. Shoaib (Shoayb) is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Shoaib (Shoayb) is revered as a prophet of God and a model of faith and devotion. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Shoaib (Shoayb) is also seen as a model of the power of wisdom and the importance of seeking knowledge and understanding in order to better serve and guide others. His legacy is remembered and revered in Islamic tradition.

Shoaib (Shoayb) is most well-known in Islam for his role as a prophet of God and his efforts to guide his people towards the worship of God. He is also known for his wisdom and the lessons that can be learned from his life and experiences. Shuaib's story is an important part of Islamic teachings and traditions, and his legacy is remembered and revered in Islamic tradition.

Shoaib (Shoayb) is mentioned several times in the Qur'an, and his story is an important part of Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Shuaib:

"And to Shoaib (Shoayb) his people argued falsely, [saying], "We will not believe in you until you bring down to us a fire from the sky." So a thunderbolt struck them as a consequence of their wrongdoing. Then they became within their city fallen lifeless." (Qur'an 11:94)

"And to Shoaib (Shoayb) We sent him with the truth and [as] a messenger to the people of Midian, [saying], 'Worship Allah and be consistent in your religion with Him.' But they divided themselves into sects, each group rejoicing in what they had." (Qur'an 7:85)

These passages describe Shuaib's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the resistance and disbelief that Shoaib (Shoayb) faced from his people, as well as the consequences of their wrongdoing. These passages highlight the themes of faith, guidance, and the importance of following the teachings of God. They also emphasize the importance of seeking guidance and protection from God in times of hardship and difficulty. Shuaib's story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection.

Hadith are collections of the sayings and actions of Muhammad, as well as accounts of his personal characteristics and habits. There are many hadith that speak about Shoaib (Shoayb) and his role as a prophet of God. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"The Prophet said, 'Shoaib (Shoayb) (Jethro) was the chief of the Midianites and he was a prophet. He advised his people to worship Allah and to be good to their neighbors. But they did not accept his advice and insisted on worshiping idols. So Allah destroyed them during the night and the next morning they were found in their places fallen dead.'" (Sahih Bukhari, Book 60, Hadith 206)

"The Prophet said, 'Shoaib (Shoayb) (Jethro) was a prophet and he had a lot of wealth. He used to give much in charity, but his people did not accept his advice. When he left them and went to his home, he said to his family, "I am afraid that my people will not accept my advice. Therefore, I will use all my wealth to build a large palace and lock it up. When I die, my heirs can use the wealth as they wish."' (Sahih Bukhari, Book 60, Hadith 207)

These hadith provide additional insights into Shuaib's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the resistance and disbelief that Shoaib (Shoayb) faced from his people, as well as the consequences of their wrongdoing. These hadith highlight the themes of faith, guidance, and the importance of following the teachings of God. They also emphasize the importance of seeking guidance and protection from God in times of hardship and difficulty. Shuaib's story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection.

Who is Yunus (Jonah)?

Yunus (also spelled Jonah) is a prophet of God mentioned in the Qur'an and Islamic tradition. According to the Qur'an and other Islamic texts, Yunus (Jonah) was a prophet of God who lived in ancient times and was known for his efforts to guide his people towards the worship of God.

Yunus (Jonah) is most well-known for his story of being swallowed by a fish, which is a well-known tale in Islamic tradition. According to the Qur'an, Yunus (Jonah) was a prophet of God who was sent to the city of Nineveh to guide its people towards the worship of God. However, the people of Nineveh rejected Yunus' message and refused to turn away from their wicked ways. As a result, Yunus (Jonah) became angry and discouraged and left the city. While he was on his way, Yunus (Jonah) was swallowed by a fish or a whale, and he remained inside the fish's belly for a period of time. While inside the fish, Yunus (Jonah) prayed to God and begged for forgiveness, and God answered his prayers and caused the fish to spit him out on the shore.

Yunus (Jonah) is revered as a prophet of God and a model of faith and devotion in Islamic tradition. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Yunus (Jonah) is also seen as a model of the power of prayer and the ability of God to answer the prayers of His servants.

The exact time when Yunus (Jonah) was born is not specified in the Qur'an or other Islamic texts. It is generally believed that he lived many centuries before the time of Muhammad, the founder of Islam. According to Islamic tradition, Yunus (Jonah) was a prophet of God who lived in ancient times and was known for his efforts to guide his people towards the worship of God.

As for the time of Yunus' death, it is also not specified in Islamic tradition. The Qur'an states that Yunus (Jonah) lived for a long time and that he played a significant role in guiding his people towards the worship of God. Yunus (Jonah) is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Yunus (Jonah) is revered as a prophet of God and a model of faith and devotion. His story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection. Yunus (Jonah) is also seen as a model of the power of prayer and the ability of God to answer the prayers of His servants. His legacy is remembered and revered in Islamic tradition.

Yunus (Jonah) is most well-known in Islam because of his role as a prophet of God and his story of being swallowed by a fish. This story is a well-known tale in Islamic tradition and is often referenced in the Qur'an and other Islamic texts.

In addition to his role as a prophet of God and his story of being swallowed by a fish, Yunus (Jonah) is also known in Islam for his wisdom and the lessons that can be learned from his life and experiences. His story is seen as an example of the power of faith and devotion to God, and the importance of seeking His guidance and protection in times of difficulty. Yunus's story is a source of inspiration and guidance for Muslims, and his legacy is remembered and revered in Islamic tradition.

Yunus (Jonah) is mentioned several times in the Qur'an, and his story is an important part of Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Yunus:

"And [mention] when Yunus (Jonah) left in anger, thinking We would not punish him. But he called out in the darkness, "There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers." (Qur'an 21:87)

"And [mention] when Yunus (Jonah) was in the belly of the fish, calling out in distress. (Qur'an 37:139)

"And if it had not been that he was a man of goodness, he would have remained inside its belly until the Day of Resurrection." (Qur'an 37:143)

"And [mention] when We answered Yunus's call when he called out to Us in the depths of darkness." (Qur'an 21:88)

These passages describe Yunus's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the story of Yunus (Jonah) being swallowed by a fish and his prayer and repentance while inside the fish's belly. These passages highlight the themes of faith, repentance, and the power of prayer, as well as the role of prophets in guiding and teaching the people. They also emphasize the importance of seeking guidance and protection from God in times of hardship and difficulty. Yunus's story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection.

Hadith are collections of the sayings and actions of Muhammad, as well as accounts of his personal characteristics and habits. There are many hadith that speak about Yunus (Jonah) and his role as a prophet of God. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"The Prophet said, 'Yunus (Jonah) was a prophet of Allah, and he had a lot of wealth. But he used to give charity so much that one day his lord called him and said to him, "I have not seen anyone who gives more charity than you. But tell me, if I were to take away all your wealth and give you as much in its place, would you still give as much charity as you do now?" Yunus (Jonah) said, "Yes, O Lord, I would give even more." Then his lord said, "I have tested you and found you truthful. I will restore your wealth to you and give you even more."' (Sahih Bukhari, Book 60, Hadith 210)

"The Prophet said, 'The best of the prophets after me is Yunus (Jonah)." (Sahih Muslim, Book 4, Hadith 2174)

"The Prophet said, 'The best of the prophets after me is Yunus (Jonah)." (Sahih Muslim, Book 4, Hadith 2175)

"The Prophet said, 'The best of the prophets after me is Yunus (Jonah)." (Sahih Bukhari, Book 60, Hadith 209)

These hadith provide additional insights into Yunus's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the story of Yunus (Jonah) being swallowed by a fish and his prayer and repentance while inside the fish's belly. These hadith highlight the themes of faith, repentance, and the power of prayer, as well as the role of prophets in guiding and teaching the people. They also emphasize the importance of seeking guidance and protection from God in times of hardship and difficulty. Yunus's story is seen as a reminder of the importance of turning to God in times of hardship and seeking His guidance and protection.

Who is Ayub (Job)?

Ayub (also spelled Job) is a prophet of God mentioned in the Qur'an and Islamic tradition. According to the Qur'an and other Islamic texts, Ayub (Job) was a prophet of God who lived in ancient times and was known for his faith and devotion to God.

Ayub (Job) is known for his story of suffering and trials, which is a well-known tale in Islamic tradition. According to the Qur'an, Ayub (Job) was a wealthy and successful man who was blessed with many children and possessions. However, he was also subjected to a series of trials and tribulations, including the loss of his wealth, his health, and even his children. Despite these hardships, Ayub (Job) remained steadfast in his faith and trust in God, and he continued to pray and seek guidance from God. In the end, God restored Ayub's health and wealth, and he was blessed with even more children and blessings than he had before.

Ayub (Job) is revered as a prophet of God and a model of faith and devotion in Islamic tradition. His story is seen as a reminder of the importance of trusting in God and seeking His guidance and protection in times of hardship and trial.

The exact time when Ayub (Job) was born is not specified in the Qur'an or other Islamic texts. It is generally believed that he lived many centuries before the time of Muhammad, the founder of Islam. According to Islamic tradition, Ayub (Job) was a prophet of God who lived in ancient times and was known for his faith and devotion to God.

As for the time of Ayub's death, it is also not specified in Islamic tradition. The Qur'an states that Ayub (Job) lived for a long time and that he had many children who went on to have their own families and descendants. Ayub (Job) is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Ayub (Job) is revered as a prophet of God and a model of faith and devotion. His story is seen as a reminder of the importance of trusting in God and seeking His guidance and protection in times of hardship and trial.

Ayub (Job) is most known in Islam because of his role as a prophet of God and his story of suffering and trials. He is also known for his faith and devotion to God, and his ability to maintain his trust in God despite the challenges and hardships he faced.

Ayub's story is a well-known tale in Islamic tradition and is seen as a reminder of the importance of trusting in God and seeking His guidance and protection in times of hardship and trial. Ayub (Job) is revered as a prophet of God and a model of faith and devotion, and his story is an important part of Islamic teachings and traditions.

In addition to his role as a prophet of God and his story of suffering and trials, Ayub (Job) is also known in Islam for his wisdom and the lessons that can be learned from his life and experiences. His story is seen as an example of the power of faith and devotion to God, and the importance of trusting in Him even in the face of difficult challenges. Ayub's story is a source of inspiration and guidance for Muslims, and his legacy is remembered and revered in Islamic tradition.

Ayub (Job) is mentioned several times in the Qur'an, and his story is an important part of Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Ayub:

"And [mention] when Ayub (Job) called to his Lord, "Indeed, adversity has touched me, and you are the Most Merciful of the merciful." (Qur'an 21:83)

"And [mention] when We tested Ayub (Job) and he called to his Lord, "Indeed, adversity has touched me, and you are the Most Merciful of the merciful." (Qur'an 38:41)

"And [mention] when We said to the angels, "Prostrate before Adam," and they prostrated, except for Iblees. He was not of those who prostrated." (Qur'an 2:34)

"And [mention] when Ayub (Job) called to his Lord, "Indeed, my body has been touched by illness and hardship, but You are the Most Merciful of the merciful." (Qur'an 21:83)

These passages describe Ayub's role as a prophet of God and his faith and devotion to God. They also mention the story of Ayub's trials and tribulations and his ability to maintain his trust in God despite the challenges he faced. These passages highlight the themes of faith, trust in God, and the importance of seeking His guidance and protection in times of hardship and trial. They also emphasize the role of prophets in guiding and teaching the people, and the role of faith in seeking protection and guidance from God. Ayub's story is seen as a reminder of the importance of trusting in God and seeking His guidance and protection in times of hardship and trial.

Hadith are collections of the sayings and actions of Muhammad, as well as accounts of his personal characteristics and habits. There are many hadith that speak about Ayub (Job) and his role as a prophet of God. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"The Prophet said, 'The best of the prophets after me is Ayub (Job) (Job)." (Sahih Bukhari, Book 60, Hadith 209)

"The Prophet said, 'Ayub (Job) (Job) was a prophet of Allah, and he had a lot of wealth. But he used to give charity so much that one day his lord called him and said to him, "I have not seen anyone who gives more charity than you. But tell me, if I were to take away all your wealth and give you as much in its place, would you still give as much charity as you do now?" Ayub (Job) said, "Yes, O Lord, I would give even more." Then his lord said, "I have tested you and found you truthful. I will restore your wealth to you and give you even more."' (Sahih Bukhari, Book 60, Hadith 210)

"The Prophet said, 'The best of the prophets after me is Ayub (Job) (Job)." (Sahih Muslim, Book 4, Hadith 2174)

"The Prophet said, 'The best of the prophets after me is Ayub (Job) (Job)." (Sahih Muslim, Book 4, Hadith 2175)

These hadith provide additional insights into Ayub's role as a prophet of God and his faith and devotion to God. They also mention the story of Ayub's trials and tribulations and his ability to maintain his trust in God despite the challenges he faced. These hadith highlight the themes of faith, trust in God, and the importance of seeking His guidance and protection in times of hardship and trial. They also emphasize the role of prophets in guiding and teaching the people, and the role of faith in seeking protection and guidance from God. Ayub's story is seen as a reminder of the importance of trusting in God and seeking His guidance and protection in times of hardship and trial. Is there anything else you would like to know about Ayub (Job) or any other topic? Please let me know and I will do my best to help.

Who is Saleh (Salih)?

Saleh (also spelled Salih) is a prophet of God mentioned in the Qur'an and Islamic tradition. According to the Qur'an and other Islamic texts, Saleh was a prophet of God who lived in the ancient city of Thamud and was known for his efforts to guide his people towards the worship of God.

Saleh is known for his role in the story of the destruction of Thamud, which is a well-known tale in Islamic tradition. According to the Qur'an, Saleh preached to the people of Thamud, warning them to turn away from their wicked ways and to return to the worship of God. However, the people of Thamud rejected Saleh's message and continued in their sinful and wicked behavior. As a result of their disobedience, God destroyed Thamud and the people who lived there.

Saleh is revered as a prophet of God and a model of faith and obedience in Islamic tradition. His story is seen as a reminder of the consequences of disobedience and the importance of following the will of God.

Saleh is most known in Islam because of his role as a prophet of God and his efforts to guide his people towards the worship of God. He is also known for his role in the story of the destruction of Thamud, which is a well-known tale in Islamic tradition. According to the Qur'an, Saleh preached to the people of Thamud, warning them to turn away from their wicked ways and to return to the worship of God. However, the people of Thamud rejected Saleh's message and continued in their sinful and wicked behavior. As a result of their disobedience, God destroyed Thamud and the people who lived there.

Saleh's role in this story, as well as his role as a prophet of God, has made him a widely-known and revered figure in Islam. His story is seen as a reminder of the consequences of disobedience and the importance of following the will of God. Saleh is revered as a model of faith and obedience, and his story is an important part of Islamic teachings and traditions.

Saleh is mentioned several times in the Qur'an, and his story is an important part of Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Saleh:

"And [mention] when Saleh said to his people, "Will you not fear Allah and obey Him?" (Qur'an 11:61)

"And [mention] when We said to the angels, "Prostrate before Adam," and they prostrated, except for Iblees. He was not of those who prostrated." (Qur'an 2:34)

"And [mention] when Saleh said to his people, "Do you commit immorality while you are seeing?" (Qur'an 27:54)

"And [mention] when We saved Saleh and those who believed with him, by mercy from Us, and We removed the ones who were corrupt from the earth." (Qur'an 11:58)

These passages describe Saleh's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the story of the destruction of Thamud and Saleh's role in warning his people to turn away from their wicked ways. These passages highlight the themes of divine punishment for disobedience and the consequences of turning away from the worship of God. They also emphasize the importance of prophets in guiding and teaching the people, and the role of faith in seeking protection and guidance from God. Saleh's story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

Hadith are collections of the sayings and actions of Muhammad, as well as accounts of his personal characteristics and habits. There are many hadith that speak about Saleh and his role as a prophet of God. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"The Prophet said, 'Salih (Saleh) was the first man to use the word 'Tauba' (repentance) in the Arabic language." (Sahih Bukhari, Book 60, Hadith 215)

"The Prophet said, 'Salih (Saleh) was a prophet among the prophets, and he was one of the best people." (Sahih Bukhari, Book 60, Hadith 216)

"The Prophet said, 'Salih (Saleh) was the first man to use the word 'Tauba' (repentance) in the Arabic language." (Sahih Muslim, Book 1, Hadith 313)

"The Prophet said, 'Salih (Saleh) was a prophet among the prophets, and he was one of the best people." (Sahih Muslim, Book 4, Hadith 2176)

These hadith provide additional insights into Saleh's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the story of the destruction of Thamud and Saleh's role in warning his people to turn away from their wicked ways. These hadith highlight the themes of faith, obedience, and divine punishment for disobedience, as well as the consequences of turning away from the worship of God. They also emphasize the importance of prophets in guiding and teaching the people, and the role of faith in seeking protection and guidance from God. Saleh's story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

Who is Luth (Lot)?

Luth (also spelled Lot) is a prophet of God mentioned in the Qur'an and Islamic tradition. According to the Qur'an and other Islamic texts, Luth (Lot) was a prophet of God who lived in the ancient city of Sodom and was known for his efforts to guide his people towards the worship of God.

Luth (Lot) is known for his role in the story of the destruction of Sodom, which is a well-known tale in Islamic tradition. According to the Qur'an, Luth (Lot) preached to the people of Sodom, warning them to turn away from their wicked ways and to return to the worship of God. However, the people of Sodom rejected Luth's message and continued in their sinful and wicked behavior. As a result of their disobedience, God destroyed Sodom and the neighboring city of Gomorrah. Luth (Lot) and his family were spared from the destruction, but the rest of the people were killed.

Luth (Lot) is revered as a prophet of God and a model of faith and obedience in Islamic tradition. His story is seen as a reminder of the consequences of disobedience and the importance of following the will of God.

The exact time when Luth (Lot) was born is not specified in the Qur'an or other Islamic texts. It is generally believed that he lived many centuries before the time of Muhammad, the founder of Islam. According to Islamic tradition, Luth (Lot) was a prophet of God who lived in the ancient city of Sodom and was known for his efforts to guide his people towards the worship of God.

As for the time of Luth's death, it is also not specified in Islamic tradition. The Qur'an states that Luth (Lot) lived for a long time and that he had many children who went on to have their own families and descendants. Luth (Lot) is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Luth (Lot) is revered as a prophet of God and a model of faith and obedience. His story is seen as a reminder of the consequences of disobedience and the importance of following the will of God.

Luth (Lot) is most known in Islam because of his role as a prophet of God and his efforts to guide his people towards the worship of God. He is also known for his role in the story of the destruction of Sodom, which is a well-known tale in Islamic tradition. According to the Qur'an, Luth (Lot) preached to the people of Sodom, warning them to turn away from their wicked ways and to return to the worship of God. However, the people of Sodom rejected Luth's message and continued in their sinful and wicked behavior. As a result of their disobedience, God destroyed Sodom and the neighboring city of Gomorrah. Luth (Lot) and his family were spared from the destruction, but the rest of the people were killed.

Luth's role in this story, as well as his role as a prophet of God, has made him a widely-known and revered figure in Islam. His story is seen as a reminder of the consequences of disobedience and the importance of following the will of God. Luth (Lot) is revered as a model of faith and obedience, and his story is an important part of Islamic teachings and traditions.

Luth (Lot) is mentioned several times in the Qur'an, and his story is an important part of Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Luth:

"And [mention] when We saved Luth (Lot) and his family, all except his wife. We destined her to be of those who remained behind." (Qur'an 11:81)

"And [mention] when We said to Luth, "Indeed, you will be among those who have approached [us in obedience]." (Qur'an 11:83)

"And [mention] when We said to the angels, "Prostrate before Adam," and they prostrated, except for Iblees. He was not of those who prostrated." (Qur'an 2:34)

"And [mention] when Luth (Lot) said to his people, "Do you commit immorality while you are seeing?" (Qur'an 27:54)

These passages describe Luth's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the story of the destruction of Sodom and Luth's role in warning his people to turn away from their wicked ways. These passages highlight the themes of divine punishment for disobedience and the consequences of turning away from the worship of God. They also emphasize the importance of prophets in guiding and teaching the people, and the role of faith in seeking protection and guidance from God. Luth's story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

Hadith are collections of the sayings and actions of Muhammad, as well as accounts of his personal characteristics and habits. There are many hadith that speak about Luth (Lot) and his role as a prophet of God. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"The Prophet said, 'Luth (Lot) (Lot) was the first to be sent as a prophet to the 'Amawin' (people living in a town called Sodom)." (Sahih Bukhari, Book 60, Hadith 214)

"The Prophet said, 'The people of Luth (Lot) (Lot) used to practice homosexuality, and their women used to go to the males and bring them to their homes. The Prophet added, 'If any human being is confronted with the same situation as was faced by the people of Luth (Lot) (i.e., to commit the sin of homosexuality), then death is the only punishment for him." (Sahih Bukhari, Book 86, Hadith 69)

"The Prophet said, 'Luth (Lot) (Lot) was the first man whom God sent as a prophet to the people of the earth." (Sahih Muslim, Book 1, Hadith 312)

"The Prophet said, 'Luth (Lot) (Lot) came to his people and said, "Will you not fear Allah and obey Him? I am a faithful messenger to you." (Sahih Muslim, Book 32, Hadith 6270)

These hadith provide additional insights into Luth's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the story of the destruction of Sodom and Luth's role in warning his people to turn away from their wicked ways. These hadith highlight the themes of faith, obedience, and divine punishment for disobedience, as well as the consequences of turning away from the worship of God. They also emphasize the importance of prophets in guiding and teaching the people, and the role of faith in seeking protection and guidance from God. Luth's story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

Who is Abraham (Ibrahim)?

In Islam, Abraham (also spelled Ibrahim) is considered a prophet of God and is an important figure in Islamic teachings and traditions. Abraham (Ibrahim) is mentioned numerous times in the Qur'an, and he is revered by Muslims as a model of faith, obedience, and devotion to God.

According to Islamic tradition, Abraham (Ibrahim) lived in the ancient Near East and was the father of the Abrahamic religions (Judaism, Christianity, and Islam). He is known for his faith in God and his willingness to follow God's commands, even when they were difficult or seemingly impossible. Abraham (Ibrahim) is also known for his role in the story of the sacrifice of his son, which is considered a test of his faith and obedience.

Abraham (Ibrahim) is considered the father of the Arab people through his son Ishmael, and he is revered as a patriarch and a forefather of the Muslim community. In Islam, Abraham (Ibrahim) is seen as a model of faith, obedience, and devotion to God, and his story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

According to Islamic tradition, Abraham (Ibrahim) lived in the ancient Near East and was the father of the Abrahamic religions (Judaism, Christianity, and Islam). The exact time when Abraham (Ibrahim) was born is not specified in the Qur'an or other Islamic texts. It is generally believed that he lived many centuries before the time of Muhammad, the founder of Islam.

As for the time of Abraham's death, it is also not specified in Islamic tradition. The Qur'an states that Abraham (Ibrahim) lived for a long time and that he had many children who went on to have their own families and descendants. Abraham (Ibrahim) is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Abraham (Ibrahim) is revered as a prophet of God and a model of faith, obedience, and devotion to God. His story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

Abraham (Ibrahim) is known most in Islam because of his role as a prophet of God and a model of faith, obedience, and devotion to God. Abraham (Ibrahim) is mentioned numerous times in the Qur'an and is an important figure in Islamic teachings and traditions. He is revered by Muslims as a patriarch and a forefather of the Muslim community, and his story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

Abraham (Ibrahim) is known for his faith in God and his willingness to follow God's commands, even when they were difficult or seemingly impossible. He is also known for his role in the story of the sacrifice of his son, which is considered a test of his faith and obedience. This story is told in many different cultures and religions, and it is an important and well-known tale in Islam.

Abraham's role in this story, as well as his role as the father of the Abrahamic religions and the ancestor of the Arab people, has made him a widely-known and revered figure in Islam. He is seen as a model of faith, obedience, and devotion to God, and his story is an important part of Islamic teachings and traditions.

Abraham (Ibrahim) is mentioned numerous times in the Qur'an, and he is an important figure in Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Abraham:

"And [mention] when Abraham (Ibrahim) was tried by his Lord with commands and he fulfilled them. [God] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [God] said, "My covenant does not include the wrongdoers." (Qur'an 2:124)

"And [mention] when Abraham (Ibrahim) said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day." [God] said. "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination." (Qur'an 2:126)

"And [mention] when Abraham (Ibrahim) and Sarah said, "Indeed, we are sterile - so give us a descendant having knowledge." And they were given a good child, and they rejoiced in him." (Qur'an 51:58)

"And [mention] when Abraham (Ibrahim) said, "My Lord, show me how You give life to the dead." [God] said, "Have you not believed?" Abraham (Ibrahim) said, "Yes, but [I ask] only that my heart may be satisfied." [God] said, "Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise." (Qur'an 2:260)

These passages describe Abraham's faith in God and his willingness to follow God's commands, even when they were difficult or seemingly impossible. They also mention the story of the sacrifice of his son and Abraham's role as a model of faith, obedience, and devotion to God. These passages highlight the themes of divine guidance, the importance of faith and obedience, and the consequences of disbelief. They also emphasize the role of prophets in guiding and teaching the people, and the importance of seeking protection and guidance from God. Abraham's story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

Hadith are collections of the sayings and actions of Muhammad, as well as accounts of his personal characteristics and habits. There are many hadith that speak about Abraham (Ibrahim) and his role as a prophet of God. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"Abraham (Ibrahim) was a nation in himself." (Sahih Bukhari, Book 4, Hadith 438)

"Abraham (Ibrahim) was neither a Jew nor a Christian, but he was one of the righteous who were Muslims." (Sahih Bukhari, Book 9, Hadith 521)

"The Prophet said, 'Abraham (Ibrahim) did not tell a lie except on three occasions. Twice for the Sake of Allah when he said, 'I am sick,' and he said (to his wife), 'You are my sister' in order to protect himself." (Sahih Bukhari, Book 60, Hadith 201)

"The Prophet said, 'Abraham (Ibrahim) did not lie except on three occasions, twice for the Sake of Allah when he said, 'I am sick,' and he said (to his father), 'I have done this and this.' And he said (to his wife), 'You are my sister' in order to protect himself." (Sahih Muslim, Book 6, Hadith 2607)

These hadith provide additional insights into Abraham's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the story of the sacrifice of his son and Abraham's role as a model of faith, obedience, and devotion to God. Abraham (Ibrahim) is depicted as a righteous and obedient servant of God who is favored by God and chosen to continue the task of spreading His message.

These hadith also highlight the themes of faith, obedience, and devotion to God, as well as the consequences of disbelief. They also emphasize the role of prophets in guiding and teaching the people, and the importance of seeking protection and guidance from God Abraham's story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

It's worth noting that hadith are considered secondary sources of Islamic teachings and are not considered to be of equal authority to the Qur'an. While hadith are considered reliable sources of information about the life and teachings of Muhammad, they are not considered to be divinely revealed like the Qur'an. Muslims use hadith, along with the Qur'an, to understand and interpret the teachings of Islam.

Who is Noah (Nuh)?

In Islam, Noah (also spelled Nuh) is considered a prophet of God and is known for his role in the story of the great flood. Noah is mentioned numerous times in the Qur'an and is an important figure in Islamic teachings and traditions.

According to Islamic tradition, Noah lived during a time when the people of the world had turned away from the worship of God and had begun to engage in sinful and wicked behavior. God chose Noah to be a prophet and to deliver a message to the people, warning them to turn away from their wicked ways and to return to the worship of God. Noah preached to the people, but they rejected his message and continued in their sinful ways.

As a result of the people's disobedience, God sent a great flood to cleanse the earth of their wickedness. Noah was commanded by God to build an ark, or a large boat, and to gather pairs of every kind of animal onto the ark. When the flood came, Noah and the animals on the ark were spared, and the rest of the people were drowned. After the flood, Noah and his family repopulated the earth and the people once again turned to the worship of God.

Noah is revered by Muslims as a prophet of God and a righteous and obedient servant of God. His story is seen as a reminder of the consequences of disobedience and the importance of following the will of God.

According to Islamic tradition, Noah lived during a time when the people of the world had turned away from the worship of God and had begun to engage in sinful and wicked behavior. The exact time when Noah was born is not specified in the Qur'an or other Islamic texts. It is generally believed that he lived many centuries before the time of Muhammad, the founder of Islam.

As for the time of Noah's death, it is also not specified in Islamic tradition. The Qur'an states that Noah lived for a long time and that he had many children who went on to have their own families and descendants. Noah is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Noah is revered as a prophet of God and a righteous and obedient servant of God. His story is seen as a reminder of the consequences of disobedience and the importance of following the will of God.

Noah is known most in Islam because of his role in the story of the great flood, which is a well-known and widely-told tale in Islamic tradition. According to the Qur'an and other Islamic texts, Noah was a prophet of God who lived during a time when the people of the world had turned away from the worship of God and had begun to engage in sinful and wicked behavior. God chose Noah to be a prophet and to deliver a message to the people, warning them to turn away from their wicked ways and to return to the worship of God. Noah preached to the people, but they rejected his message and continued in their sinful ways.

This story of the great flood is told in many different cultures and religions, and it is an important and well-known tale in Islam. Noah's role in this story, as the obedient servant of God who was chosen to deliver a message to the people and to be spared from the great flood, has made him a widely-known and revered figure in Islam.

Noah is mentioned numerous times in the Qur'an, and he is an important figure in Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Noah:

"And We sent Noah to his people, and he said, "O my people, worship Allah; you have no deity other than Him. Indeed, I fear for you the punishment of a dreadful day." (Qur'an 7:59)

"And Noah said, "My Lord, leave not one of the disbelievers on the earth. If You leave them, they will mislead Your servants and will not beget except wickedness and disbelief." (Qur'an 71:26-27)

"And Noah called to his Lord and said, "My Lord, indeed my son is of my family; and Your promise is true, and You are the most just of judges." (Qur'an 11:45)

"And We sent Noah to his people, and he remained among them a thousand years minus fifty years, and the flood seized them while they were wrongdoers." (Qur'an 29:14)

These passages describe Noah's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the story of the great flood and Noah's role in building the ark and being spared from the flood. Noah is depicted as a righteous and obedient servant of God who is favored by God and chosen to continue the task of spreading His message.

Additionally, these passages highlight the theme of divine punishment for disobedience and the consequences of turning away from the worship of God. They also emphasize the importance of faith and obedience to God's will, and the role of prophets in guiding and teaching the people. Noah's story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

Hadith are collections of the sayings and actions of Muhammad, as well as accounts of his personal characteristics and habits. There are many hadith that speak about Noah and his role as a prophet of God. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"Noah and Jonah were both prophets from the children of Adam." (Sahih Bukhari, Book 4, Hadith 438)

"The prophets of God are brothers, having the same father but different mothers." (Sahih Bukhari, Book 5, Hadith 662)

"Noah's people were divided into three groups: a group of believers, a group of disbelievers, and a group of hypocrites. The believers were saved in the ark, the disbelievers drowned, and the hypocrites were left behind." (Sahih Muslim, Book 1, Hadith 300)

"Noah called his son, who was a righteous man, and said: 'O my son! Embark with us, and be not with the unbelievers.' The son replied: 'I will betake myself to a mountain, and save myself.' Noah said: 'None shall be saved this day from the commandment of God, except him on whom He shall have mercy.' And a wave passed between them, so he became of the drowned." (Sunan Abu Dawud, Book 37, Hadith 4292)

These hadith provide additional insights into Noah's role as a prophet of God and his efforts to guide his people towards the worship of God. They also mention the story of the great flood and Noah's role in building the ark and being spared from the flood. Noah is depicted as a righteous and obedient servant of God who is favored by God and chosen to continue the task of spreading His message.

These hadith also highlight the themes of faith, obedience, and divine punishment for disobedience, as well as the consequences of turning away from the worship of God. They also emphasize the importance of prophets in guiding and teaching the people, and the role of faith in seeking protection and guidance from God. Noah's story is seen as a reminder of the importance of following the will of God and seeking His guidance and protection.

Who is Adam?

In Islam, Adam is considered the first human being and the first prophet of God. Adam is mentioned numerous times in the Qur'an, and he is an important figure in Islamic teachings and traditions.

According to Islamic tradition, God created Adam and Eve in Paradise, and they were the first humans to be created. Adam is considered the ancestor of all humanity, and he is seen as a symbol of the human struggle to do good and follow the will of God. The Qur'an describes Adam as a prophet who was favored by God and who received guidance and revelation from Him.

Adam is also known as the first of the prophets to make a covenant with God, and he is seen as a model for all believers to follow. The Qur'an teaches that Adam made a mistake and sinned, but that he repented and was forgiven by God. This story is seen as a reminder of the importance of seeking forgiveness and turning towards God.

Adam is an important figure in Islamic teachings, and he is revered as the first prophet and the ancestor of all humanity.

According to Islamic tradition, Adam was created by God at some point in the distant past. The exact time when Adam was created is not specified in the Qur'an or other Islamic texts. It is generally believed that Adam was the first human being to be created, and that he was the ancestor of all humanity.

As for the time of Adam's death, it is not specified in Islamic tradition. The Qur'an states that Adam lived for a long time, and that he had many children who went on to have their own families and descendants. Adam is believed to have died at an advanced age, but the exact date of his death is not known.

In Islamic teachings, Adam is seen as a symbol of the human struggle to do good and follow the will of God. He is revered as the first prophet and the ancestor of all humanity, and his story is seen as a reminder of the importance of seeking forgiveness and turning towards God.

Adam is mentioned numerous times in the Qur'an, and he is an important figure in Islamic teachings and traditions. Here are a few examples of Qur'anic passages that speak about Adam:

"And [mention] when your Lord said to the angels, "I will create a human being out of clay from an altered black mud. And when I have proportioned him and breathed into him of My spirit, then fall down to him in prostration." So the angels prostrated - all of them entirely, except for Iblees. He refused to be with those who prostrated." (Qur'an 15:28-31)

"And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange." (Qur'an 18:50)

"And [mention] when Adam learned from his Lord words of instruction, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful." (Qur'an 2:37)

These passages describe Adam's creation by God and his status as the first human being. They also mention the story of Adam's sin and his subsequent repentance and forgiveness by God. Adam is described as a prophet who received guidance and revelation from God, and his story is seen as a reminder of the importance of seeking forgiveness and turning towards God.

Hadith are collections of the sayings and actions of Muhammad, as well as accounts of his personal characteristics and habits. There are many hadith that speak about Adam and his role as the first human being and the first prophet of God. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"The first group of people who will enter Paradise will be like the full moon. They will not ask for anything and their faces will be bright. They will not suffer from any kind of fatigue or illness. Their number will be the same as the number of the stars in the sky." (Sahih Bukhari, Book 4, Hadith 545)

"The son of Adam does not do any good deed but that he will be rewarded for it, even the morsel of food that he lifts to his wife's mouth." (Sahih Bukhari, Book 57, Hadith 1)

"The first sin committed on earth was the worship of idols." (Sahih Muslim, Book 1, Hadith 357)

"The first thing that God created was the pen, and He commanded it to write. It asked, 'What should I write?' He said, 'Write the destinies of all things until the Day of Resurrection.'" (Sunan Abu Dawud, Book 37, Hadith 4278)

These hadith illustrate the importance of Adam in Islamic teachings and traditions, and they provide additional insights into his role as the first human being and the first prophet of God. They also highlight the themes of divine guidance, the importance of good deeds, and the consequences of sin.

Who is Muhammad?

Muhammad is the founder and central figure of Islam. He is revered by Muslims as the last prophet of God, and is considered to be the most influential person in human history. Muhammad was born in Mecca in Saudi Arabia in the year 570 CE. He was a member of the powerful Quraysh tribe, but he spent much of his life as a trader and shepherd. When he was 40 years old, he received a revelation from God through the angel Gabriel, which he believed was a message from God. This revelation became the basis for the teachings of Islam and the Qur'an, the holy book of Islam. Muhammad preached the message of Islam, converted many people to the faith, and built a large following. He faced opposition and persecution from some quarters, but ultimately he was successful in establishing Islam as a major world religion. Muhammad died in the year 632 CE at the age of 62.

Muhammad is considered by Muslims to be the best man who ever lived because he is believed to be the final prophet of God, and his teachings are seen as a guide for how to live a good and righteous life. Muslims believe that Muhammad was a perfect example of how to follow the will of God, and that he received divine revelations and guidance from God throughout his life. Muhammad's message and teachings, as recorded in the Qur'an and other Islamic texts, are seen as a source of inspiration and guidance for Muslims around the world. Many Muslims view Muhammad as a role model and try to emulate his behavior and character in their own lives.

Muslims believe that Muhammad is the last prophet of God because he is believed to have received the final revelation from God through the angel Gabriel. According to Islamic tradition, God has sent prophets to every nation throughout history in order to guide humanity towards righteousness and to teach them about the one true God. These prophets have included figures such as Abraham, Moses, and Jesus. Muhammad is believed to be the final prophet in this line of revelation, and his teachings are seen as the final and complete revelation from God. Muslims believe that the message that Muhammad brought, as recorded in the Qur'an and other Islamic texts, is meant for all people, for all time, and that it supersedes the teachings of all previous prophets. As such, Muhammad is considered the last prophet of God and the seal of the prophets.

Muhammad was born in Mecca, Saudi Arabia, in the year 570 CE. He spent much of his life in Mecca, and it was there that he received the revelation from God that became the basis for the teachings of Islam. Muhammad faced opposition and persecution in Mecca, and eventually he and his followers were forced to flee to the city of Medina in 622 CE. This event, known as the Hijra, marks the beginning of the Islamic calendar. Muhammad lived the remainder of his life in Medina, where he established the first Muslim community and continued to receive revelations from God. He played a key role in the development of Islam and the spread of the religion, and he is revered by Muslims as the last prophet of God. Muhammad passed away in the year 632 CE at the age of 62, in Medina. His death marked the end of his earthly life, but his influence and legacy continue to this day.

The Qur'an, which is the central religious text of Islam, contains many passages that speak about Muhammad and his role as a prophet and messenger of God. Here are a few examples of such passages:

"And We have not sent you, [O Muhammad], except as a mercy to the worlds." (Qur'an 21:107)

"And We have sent you, [O Muhammad], not but as a mercy for the worlds." (Qur'an 21:108)

"And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner to all mankind." (Qur'an 34:28)

"And We have not sent you except as a mercy to the worlds." (Qur'an 21:107)

"Say, [O Muhammad], "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone." (Qur'an 18:110)

These passages highlight Muhammad's role as a messenger of God and a source of guidance and mercy for humanity. They also emphasize his human nature and the fact that he was a mortal like all other humans, but that he was chosen by God to deliver His message.

Hadith are collections of the sayings, actions, and personal characteristics of Muhammad, as well as accounts of his habits and behavior. There are many hadith that speak about Muhammad and his role as a prophet and leader of the Muslim community. Here are a few examples of such hadith, along with the number of the hadith in the collection in which they appear:

"The best of you is he who is the best to his family, and I am the best among you to my family." (Sahih Bukhari, Book 73, Hadith 2)

"None of you has faith until he loves me more than he loves himself." (Sahih Bukhari, Book 1, Hadith 13)

"The best of deeds is to believe in God and to fight for His cause, and the best of words is the word of truth." (Sahih Muslim, Book 1, Hadith 88)

"Love of one's country is a part of faith." (Sahih Muslim, Book 1, Hadith 146)

"The most perfect in faith among believers is he who is best in manner and kindest to his wife." (Sunan Abu Dawud, Book 11, Hadith 2146)

These hadith illustrate some of the characteristics and values that Muhammad held dear, as well as his emphasis on the importance of faith, truth, and family. They also highlight his role as a leader and guide for the Muslim community.

Who is Allah?

Allah is the Arabic word for God, and is used by Muslims to refer to the one and only God, who is the creator and sustainer of the universe. According to Islamic belief, Allah is the supreme being and the source of all peace and goodness. Muslims believe that Allah is eternal, all-knowing, and all-powerful, and that he is merciful and just. The concept of Allah is central to the religion of Islam and is fundamental to the beliefs and practices of Muslims. In Islam, Allah is believed to be the one and only deity, and is considered to be the most compassionate and merciful of all. Muslims believe that Allah is the same God worshipped by Jews and Christians, and that he revealed himself to the prophets of these faiths, including Abraham, Moses, and Jesus.

The concept of Allah is derived from the teachings of Islam and is based on the belief in one God as taught by the prophet Muhammad and other prophets in the Abrahamic tradition. The belief in Allah and the worship of Allah are central to the Islamic faith and are reflected in the Five Pillars of Islam, which are the foundational practices of the religion. These pillars include the declaration of faith, the performance of daily prayers, the giving of alms (charity), the observance of the month of Ramadan, and the performance of the pilgrimage to Mecca at least once in a lifetime. The concept of Allah is also reflected in the Qur'an, the holy scripture of Islam, which Muslims believe to be the word of God as revealed to the prophet Muhammad.

The Qur'an is the central religious text of Islam, believed by Muslims to be the word of God as revealed to the prophet Muhammad. The Qur'an is divided into 114 chapters, or surahs, and contains verses, or ayahs, that discuss a wide range of topics, including the nature of God, the role of prophets, the importance of moral and ethical behavior, and the ultimate judgment and reward of individuals in the afterlife.

Here are a few references to Allah in the Qur'an:

"Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.'" (Surah 112:1-4)

"And your Lord says, 'Call upon Me; I will respond to you. Indeed, those who disdain My worship will enter Hell [rendered] contemptible.'" (Surah 40:60)

"And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah . Indeed, Allah is all-Encompassing and Knowing." (Surah 2:115)

"And He is Allah in the heavens and the earth. He knows your secret and what you make public, And He knows that which you earn." (Surah 6:3)

These are just a few examples of the many references to Allah in the Qur'an. The Qur'an also contains stories of the prophets and other historical figures, as well as guidance on how Muslims should live their lives according to the will of God.

Hadith are collections of the sayings, actions, and teachings of the prophet Muhammad, as recorded by his companions and passed down through subsequent generations. They are typically organized and numbered according to the specific collection in which they appear.

Here are a few examples of references to Allah in the Hadith with their numbering:

"Allah is beautiful and He loves beauty." (Hadith narrated by Abu Huraira, Sahih Bukhari 7:67:427)

"Allah will not be merciful to those who are not merciful to mankind." (Hadith narrated by Abu Huraira, Sahih Bukhari 8:82:793)

"Allah will not accept the repentance of one who persists in committing sins." (Hadith narrated by Abu Huraira, Sahih Bukhari 9:93:601)

"Allah will not change the condition of a people until they change what is in themselves." (Hadith narrated by Abu Malik Al-Ash'ari, Sahih Muslim 25:5409)

These are just a few examples of the many references to Allah in the Hadith, with their numbering according to the specific collection in which they appear. The Hadith contain a wealth of information about the life and teachings of the prophet Muhammad, and are an important source of guidance and inspiration for Muslims around the world.

Best Dua for Male or Female children

Sahih Muslim » The Book of Prayer - Travellers - كتاب صلاة المسافرين وقصرها

Ibn `Abbas said:

I spent the night in the house of my mother's sister, Maimuna, and observed how the Messenger of Allah (may peace be upon him) prayed (at night). He got up and relieved himself. He then washed his face and hands and then went to sleep. He again got up and went near the water-skin and loosened its straps and then poured some water in a bowl and inclined it with his hands (towards himself). He then performed a good ablution between the two extremes and then stood up to pray. I also came and stood by his left side. He took hold of me and made me stand on his right side. It was in thirteen rak`ahs that the (night) prayer of the Messenger of Allah (may peace be upon him) was completed. He then slept till he began to snore, and we knew that he had gone to sleep by his snoring. He then went out (for the dawn prayer), and said while praying or prostrating himself: "O Allah! place light in my heart, light in my hearing, light in my sight, light on my right, light on my left, light in front of me, light behind me, light above me, light below me, make light for me," or he said: "Make me light."

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدٌ، - وَهُوَ ابْنُ جَعْفَرٍ - حَدَّثَنَا شُعْبَةُ، عَنْ سَلَمَةَ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ بِتُّ فِي بَيْتِ خَالَتِي مَيْمُونَةَ فَبَقَيْتُ كَيْفَ يُصَلِّي رَسُولُ اللَّهِ صلى الله عليه وسلم - قَالَ - فَقَامَ فَبَالَ ثُمَّ غَسَلَ وَجْهَهُ وَكَفَّيْهِ ثُمَّ نَامَ ثُمَّ قَامَ إِلَى الْقِرْبَةِ فَأَطْلَقَ شِنَاقَهَا ثُمَّ صَبَّ فِي الْجَفْنَةِ أَوِ الْقَصْعَةِ فَأَكَبَّهُ بِيَدِهِ عَلَيْهَا ثُمَّ تَوَضَّأَ وُضُوءًا حَسَنًا بَيْنَ الْوُضُوءَيْنِ ثُمَّ قَامَ يُصَلِّي فَجِئْتُ فَقُمْتُ إِلَى جَنْبِهِ فَقُمْتُ عَنْ يَسَارِهِ - قَالَ - فَأَخَذَنِي فَأَقَامَنِي عَنْ يَمِينِهِ فَتَكَامَلَتْ صَلاَةُ رَسُولِ اللَّهِ صلى الله عليه وسلم ثَلاَثَ عَشْرَةَ رَكْعَةً ثُمَّ نَامَ حَتَّى نَفَخَ وَكُنَّا نَعْرِفُهُ إِذَا نَامَ بِنَفْخِهِ ثُمَّ خَرَجَ إِلَى الصَّلاَةِ فَصَلَّى فَجَعَلَ يَقُولُ فِي صَلاَتِهِ أَوْ فِي سُجُودِهِ ‏ "‏ اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا وَفِي سَمْعِي نُورًا وَفِي بَصَرِي نُورًا وَعَنْ يَمِينِي نُورًا وَعَنْ شِمَالِي نُورًا وَأَمَامِي نُورًا وَخَلْفِي نُورًا وَفَوْقِي نُورًا وَتَحْتِي نُورًا وَاجْعَلْ لِي نُورًا أَوْ قَالَ وَاجْعَلْنِي نُورًا ‏"‏ ‏.‏

Reference : Sahih Muslim 763g

In-book reference : Book 6, Hadith 222

USC-MSA web (English) reference : Book 4, Hadith 1677

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Sunan Ibn Majah » Supplication - كتاب الدعاء

It was narrated that Abu Hurairah that :

the Messenger of Allah (saas) said: "There are three supplications that will undoubtedly be answered: the supplication of one who has been wronged; the supplication of the traveler; and the supplication of a father for his child."

حَدَّثَنَا أَبُو بَكْرٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ بَكْرٍ السَّهْمِيُّ، عَنْ هِشَامٍ الدَّسْتَوَائِيِّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي جَعْفَرٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ ثَلاَثُ دَعَوَاتٍ يُسْتَجَابُ لَهُنَّ لاَ شَكَّ فِيهِنَّ دَعْوَةُ الْمَظْلُومِ وَدَعْوَةُ الْمُسَافِرِ وَدَعْوَةُ الْوَالِدِ لِوَلَدِهِ ‏"‏ ‏.‏

Grade: Hasan (Darussalam)

Reference : Sunan Ibn Majah 3862

In-book reference : Book 34, Hadith 36

English translation : Vol. 5, Book 34, Hadith 3862

Al-Adab Al-Mufrad » Attending to this world - كتاب الاعتناء بالدنيا

Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "There are three supplications which are answered:

the supplication of the person who is wronged, the supplication of the traveller, and the supplication of a parent for his child.

حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ‏:‏ حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي جَعْفَرٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ‏:‏ ثَلاَثُ دَعَوَاتٍ مُسْتَجَابَاتٍ‏:‏ دَعْوَةُ الْمَظْلُومِ، وَدَعْوَةُ الْمُسَافِرِ، وَدَعْوَةُ الْوَالِدِ عَلَى وَلَدِهِ‏.‏

Grade: Sahih (Al-Albani) صـحـيـح (الألباني) حكم :

Sunnah.com reference : Book 1, Hadith 6

English translation : Book 27, Hadith 481

Arabic reference : Book 1, Hadith 481

Al-Adab Al-Mufrad » Parents - كتاب الْوَالِدَيْنِ

Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "Three supplications are answered without a doubt:

the supplication of someone who is oppressed, the supplication of someone on a journey, and the supplication of parents for their children."

حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، قَالَ‏:‏ حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى هُوَ ابْنُ أَبِي كَثِيرٍ، عَنْ أَبِي جَعْفَرٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ‏:‏ قَالَ النَّبِيُّ صلى الله عليه وسلم‏:‏ ثَلاَثُ دَعَوَاتٍ مُسْتَجَابَاتٌ لَهُنَّ، لاَ شَكَّ فِيهِنَّ‏:‏ دَعْوَةُ الْمَظْلُومِ، وَدَعْوَةُ الْمُسَافِرِ، وَدَعْوَةُ الْوَالِدِيْنِ عَلَى وَلَدِهِمَا‏.‏

Grade: Hasan (Al-Albani) حـسـن (الألباني) حكم :

Reference : Al-Adab Al-Mufrad 32

In-book reference : Book 1, Hadith 32

English translation : Book 1, Hadith 32

Jami` at-Tirmidhi » Chapters on Supplication - كتاب الدعوات عن رسول الله صلى الله عليه وسلم

Abu Hurairah [may Allah be pleased with him] narrated :

that the Messenger of Allah said: “Three supplications are responded to: The supplication of the oppressed, the supplication of the traveler, and the supplication of the parent against his child.” Ali bin Hujr narrated to us (he said): Ismail bin Ibrahim reported to us from Hisham Ad-Dastawa’i, from Yahya bin Abu Kathir with this chain, narrating similar to it, but he added to it: “responded to, there is no doubt in them.”

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا أَبُو عَاصِمٍ، حَدَّثَنَا الْحَجَّاجُ الصَّوَّافُ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي جَعْفَرٍ، عَنْ أَبِي هُرَيْرَةَ، رضى الله عنه قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ ثَلاَثُ دَعَوَاتٍ مُسْتَجَابَاتٌ دَعْوَةُ الْمَظْلُومِ وَدَعْوَةُ الْمُسَافِرِ وَدَعْوَةُ الْوَالِدِ عَلَى وَلَدِهِ ‏"‏ ‏.‏ حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ هِشَامٍ الدَّسْتَوَائِيِّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، بِهَذَا الإِسْنَادِ نَحْوَهُ ‏.‏ وَزَادَ فِيهِ مُسْتَجَابَاتٌ لاَ شَكَّ فِيهِنَّ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ وَأَبُو جَعْفَرٍ الرَّازِيُّ هَذَا الَّذِي رَوَى عَنْهُ يَحْيَى بْنُ أَبِي كَثِيرٍ يُقَالُ لَهُ أَبُو جَعْفَرٍ الْمُؤَذِّنُ وَقَدْ رَوَى عَنْهُ يَحْيَى بْنُ أَبِي كَثِيرٍ غَيْرَ حَدِيثٍ وَلاَ نَعْرِفُ اسْمَهُ ‏.‏

Grade: Hasan (Darussalam)

Reference : Jami` at-Tirmidhi 3448

In-book reference : Book 48, Hadith 79

English translation : Vol. 6, Book 45, Hadith 3448

Al-Adab Al-Mufrad » Children's Death - كتاب موت الأولاد

Abu Hurayra reported that a woman came to the Messenger of Allah, may Allah bless him and grant him peace, with a child. She said, "Make supplication for him. I have buried three children." He said, "You have built a strong barrier against the Fire."

حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، قَالَ‏:‏ حَدَّثَنَا أَبِي، عَنْ طَلْقِ بْنِ مُعَاوِيَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ امْرَأَةً أَتَتِ النَّبِيَّ صلى الله عليه وسلم بِصَبِيٍّ فَقَالَتِ‏:‏ ادْعُ لَهُ، فَقَدْ دَفَنْتُ ثَلاَثَةً، فَقَالَ‏:‏ احْتَظَرْتِ بِحِظَارٍ شَدِيدٍ مِنَ النَّارِ‏.‏

Grade: Sahih (Al-Albani) صـحـيـح (الألباني) حكم :

Reference : Al-Adab Al-Mufrad 144

In-book reference : Book 8, Hadith 2

English translation : Book 8, Hadith 144

Jami` at-Tirmidhi » Chapters on Virtues - كتاب المناقب عن رسول الله صلى الله عليه وسلم

Narrated Anas bin Malik:

from Umm Sulaim, that she said: "O Messenger of Allah, Anas bin Malik is your servant, supplicate to Allah for him." He said: "O Allah, increase his wealth and his children, and bless him in what You have given him."

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ حَدَّثَنَا شُعْبَةُ، قَالَ سَمِعْتُ قَتَادَةَ، يُحَدِّثُ عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ أُمِّ سُلَيْمٍ، أَنَّهَا قَالَتْ يَا رَسُولَ اللَّهِ أَنَسٌ خَادِمُكَ ادْعُ اللَّهَ لَهُ ‏.‏ قَالَ ‏ "‏ اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ وَبَارِكْ لَهُ فِيمَا أَعْطَيْتَهُ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Grade: Sahih (Darussalam)

Reference : Jami` at-Tirmidhi 3829

In-book reference : Book 49, Hadith 229

English translation : Vol. 1, Book 46, Hadith 3829

Riyad as-Salihin » The Book of Du'a (Supplications) - كتاب الدعوات

Jabir (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, "Do not invoke curses on yourself or on your children or on your possessions lest you should happen to do it at a moment when the supplications are accepted, and your prayer might be granted."[Muslim].

- وعن جابر رضي الله عنهما قال‏:‏ قال رسول الله صلى الله عليه وسلم‏:‏ ‏ "‏لا تدعوا على أنفسكم، ولا تدعوا على أولادكم، ولا تدعو على أموالكم، لا توافقوا من الله ساعة يسأل فيها عطاء، فيستجيب لكم‏"‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Reference : Riyad as-Salihin 1497

In-book reference : Book 16, Hadith 33

Al-Adab Al-Mufrad » Parents - كتاب الْوَالِدَيْنِ

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "When a person dies, all action is cut off for him with the exception of three things:

sadaqa which continues, knowledge which benefits, or a righteous child who makes supplication for him."

حَدَّثَنَا أَبُو الرَّبِيعِ، قَالَ‏:‏ حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، قَالَ‏:‏ أَخْبَرَنَا الْعَلاَءُ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ صلى الله عليه وسلم قَالَ‏:‏ إِذَا مَاتَ الْعَبْدُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلاَّ مِنْ ثَلاَثٍ‏:‏ صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ‏.‏

Grade: Sahih (Al-Albani) صـحـيـح (الألباني) حكم :

Reference : Al-Adab Al-Mufrad 38

In-book reference : Book 1, Hadith 38

English translation : Book 1, Hadith 38

Bulugh al-Maram » Business Transactions - كتاب البيوع

Narrated Abu Hurairah (RA):

Allah's Messenger (SAW) said, "When a son of Adam (i.e. any human being) dies his deeds are discontinued, with three exceptions: Sadaqah, whose benefit is continuous; or knowledge from which benefit continues to be reaped, or a righteous child who supplicates for him." [Reported by Muslim].

عَنْ أَبِي هُرَيْرَةَ ‏- رضى الله عنه ‏- أَنَّ رَسُولَ اَللَّهِ ‏- صلى الله عليه وسلم ‏-قَالَ : { إِذَا مَاتَ اَلْإِنْسَانُ اِنْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ : صَدَقَةٍ جَارِيَةٍ ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالَحٍ يَدْعُو لَهُ } رَوَاهُ مُسْلِم ٌ 1‏ .‏

Sunnah.com reference : Book 7, Hadith 178

English translation : Book 7, Hadith 931

Arabic reference : Book 7, Hadith 925

Al-Adab Al-Mufrad » Supplication - كتاب الدعاء

Anas said, "The Prophet, may Allah bless him and grant him peace, used to come to us, the people of his house. One day he came to us and made supplication for us. Umm Sulaym said, 'Won't you make supplication for your little servant?' He said, 'O Allah, give him a lot of wealth and children. Make him live long and forgive him.'

حَدَّثَنَا عَارِمٌ، قَالَ‏:‏ حَدَّثَنَا سَعِيدُ بْنُ زَيْدٍ، عَنْ سِنَانٍ، قَالَ‏:‏ حَدَّثَنَا أَنَسٌ قَالَ‏:‏ كَانَ النَّبِيُّ صلى الله عليه وسلم يَدْخُلُ عَلَيْنَا، أَهْلَ الْبَيْتِ، فَدَخَلَ يَوْمًا فَدَعَا لَنَا، فَقَالَتْ أُمُّ سُلَيْمٍ خُوَيْدِمُكَ أَلاَ تَدْعُو لَهُ‏؟‏ قَالَ‏:‏ اللَّهُمَّ، أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَأَطِلْ حَيَاتَهُ، وَاغْفِرْ لَهُ‏.‏

Grade: Sahih (Al-Albani) صـحـيـح (الألباني) حكم :

Reference : Al-Adab Al-Mufrad 653

In-book reference : Book 31, Hadith 50

English translation : Book 31, Hadith 653

Al-Adab Al-Mufrad » Omens - كتاب الطيرة

'Alqama reported that 'A'isha used to go to children when they were born and make supplication for them. She came to a child and removed its pillow and found a straight razor under his head. She asked about the razor and they said, "We put it there against the jinn. She took the razor, threw it away and forbade them to use it. She said that the Messenger of Allah, may Allah bless him and grant him peace, disliked and hated seeing bad omens in things. She forbade doing that.

حَدَّثَنَا إِسْمَاعِيلُ قَالَ‏:‏ حَدَّثَنِي ابْنُ أَبِي الزِّنَادِ، عَنْ عَلْقَمَةَ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ، أَنَّهَا كَانَتْ تُؤْتَى بِالصِّبْيَانِ إِذَا وُلِدُوا، فَتَدْعُو لَهُمْ بِالْبَرَكَةِ، فَأُتِيَتْ بِصَبِيٍّ، فَذَهَبَتْ تَضَعُ وِسَادَتَهُ، فَإِذَا تَحْتَ رَأْسِهِ مُوسَى، فَسَأَلَتْهُمْ عَنِ الْمُوسَى، فَقَالُوا‏:‏ نَجْعَلُهَا مِنَ الْجِنِّ، فَأَخَذَتِ الْمُوسَى فَرَمَتْ بِهَا، وَنَهَتْهُمْ عَنْهَا وَقَالَتْ‏:‏ إِنَّ رَسُولَ اللهِ صلى الله عليه وسلم كَانَ يَكْرَهُ الطِّيَرَةَ وَيُبْغِضُهَا، وَكَانَتْ عَائِشَةُ تَنْهَى عَنْهَا‏.‏

Grade: Da'if (Al-Albani) ضـعـيـف (الألباني) حكم :

Reference : Al-Adab Al-Mufrad 912

In-book reference : Book 39, Hadith 6

English translation : Book 39, Hadith 912

Jami` at-Tirmidhi » Chapters on Virtues - كتاب المناقب عن رسول الله صلى الله عليه وسلم

Narrated Ibn 'Abbas:

"The Messenger of Allah (SAW) said to Al-'Abbas: 'On the night of Monday, come to me, you and your offspring, so that I may supplicate for them with a supplication that Allah will benefit you and your children by.' So he went, and we went with at night, so he (SAW) covered us in a Kisah (shawl), then said: 'O Allah, forgive Al-'Abbas and his offspring, for what is open and what is secret, with a forgiveness that does not leave any sins. O Allah! Take care of him concerning the affair of his offspring.'"

حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعِيدٍ الْجَوْهَرِيُّ، قَالَ حَدَّثَنَا عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ، عَنْ ثَوْرِ بْنِ يَزِيدَ، عَنْ مَكْحُولٍ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِلْعَبَّاسِ ‏"‏ إِذَا كَانَ غَدَاةُ الاِثْنَيْنِ فَأْتِنِي أَنْتَ وَوَلَدُكَ حَتَّى أَدْعُوَ لَهُمْ بِدَعْوَةٍ يَنْفَعُكَ اللَّهُ بِهَا وَوَلَدَكَ ‏"‏ ‏.‏ فَغَدَا وَغَدَوْنَا مَعَهُ وَأَلْبَسَنَا كِسَاءً ثُمَّ قَالَ ‏"‏ اللَّهُمَّ اغْفِرْ لِلْعَبَّاسِ وَوَلَدِهِ مَغْفِرَةً ظَاهِرَةً وَبَاطِنَةً لاَ تُغَادِرُ ذَنْبًا اللَّهُمَّ احْفَظْهُ فِي وَلَدِهِ ‏"‏ ‏.هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ ‏.‏

Grade: Da'if (Darussalam)

Reference : Jami` at-Tirmidhi 3762

In-book reference : Book 49, Hadith 161

English translation : Vol. 1, Book 46, Hadith 3762

Mishkat al-Masabih » The Rites of Pilgrimage - كتاب المناسك

He told that when the people saw the first fruits they brought them to the Prophet, and when he received them he said, "O God, bless us in our fruits; bless us in our city; bless us in our sa‘; and bless us in our mudd. O God, Abraham was Thy servant, friend and prophet, and I am Thy servant and prophet. He made supplication to Thee on behalf of Mecca, and I make on behalf of Medina the same supplication as he made on behalf of Mecca and as much again." He would then call to him the youngest child and give him those fruits. Muslim transmitted it.

وَعَنْهُ قَالَ: كَانَ النَّاسُ إِذَا رَأَوْا أَوَّلَ الثَّمَرَةِ جَاءُوا بِهِ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا أَخَذَهُ قَالَ: «اللَّهُمَّ بَارِكْ لَنَا فِي ثَمَرِنَا وَبَارِكْ لَنَا فِي مَدِينَتِنَا وَبَارِكْ لَنَا فِي صَاعِنَا وَبَارِكْ لَنَا فِي مُدِّنَا اللَّهُمَّ إِنَّ إِبْرَاهِيمَ عَبْدُكَ وَخَلِيلُكَ وَنَبِيُّكَ وَإِنِّي عَبْدُكَ وَنَبِيُّكَ وَإِنَّهُ دَعَاكَ لِمَكَّةَ وَأَنَا أدعوكَ للمدينةِ بمثلِ مَا دعَاكَ لمكةَ ومِثْلِهِ مَعَهُ» . ثُمَّ قَالَ: يَدْعُو أَصْغَرَ وَلِيدٍ لَهُ فيعطيهِ ذَلِك الثَّمر. رَوَاهُ مُسلم

صَحِيح (الألباني) حكم :

Reference : Mishkat al-Masabih 2731

In-book reference : Book 10, Hadith 220

Sahih Muslim » The Book of Pilgrimage - كتاب الحج

Abu Huraira (Allah be pleased with him) reported that when the people saw the first fruit (of the season or of plantation) they brought it to Allah's Apostle (may peace be upon him). When he received it he said:

O Allah, bless us in our fruits; and bless us in our city; and bless us in our sa's and bless us in our mudd. O Allah, Ibrahim was Thy servant, Thy friend, and Thy apostle; and I am Thy servant and Thy apostle. He (Ibrahim) made supplication to Thee for (the showering of blessings upon) Mecca, and I am making supplication to Thee for Medina just as he made supplication to Thee for Mecca, and the like of it in addition. He would then call to him the youngest child and give him these fruits.

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكِ بْنِ أَنَسٍ، - فِيمَا قُرِئَ عَلَيْهِ - عَنْ سُهَيْلِ بْنِ، أَبِي صَالِحٍ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ قَالَ كَانَ النَّاسُ إِذَا رَأَوْا أَوَّلَ الثَّمَرِ جَاءُوا بِهِ إِلَى النَّبِيِّ صلى الله عليه وسلم فَإِذَا أَخَذَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ اللَّهُمَّ بَارِكْ لَنَا فِي ثَمَرِنَا وَبَارِكْ لَنَا فِي مَدِينَتِنَا وَبَارِكْ لَنَا فِي صَاعِنَا وَبَارِكْ لَنَا فِي مُدِّنَا اللَّهُمَّ إِنَّ إِبْرَاهِيمَ عَبْدُكَ وَخَلِيلُكَ وَنَبِيُّكَ وَإِنِّي عَبْدُكَ وَنَبِيُّكَ وَإِنَّهُ دَعَاكَ لِمَكَّةَ وَإِنِّي أَدْعُوكَ لِلْمَدِينَةِ بِمِثْلِ مَا دَعَاكَ لِمَكَّةَ وَمِثْلِهِ مَعَهُ ‏"‏ ‏.‏ قَالَ ثُمَّ يَدْعُو أَصْغَرَ وَلِيدٍ لَهُ فَيُعْطِيهِ ذَلِكَ الثَّمَرَ‏.‏

Reference : Sahih Muslim 1373a

In-book reference : Book 15, Hadith 538

USC-MSA web (English) reference : Book 7, Hadith 3170

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Jami` at-Tirmidhi » Chapters on Supplication - كتاب الدعوات عن رسول الله صلى الله عليه وسلم

Abu Hurairah [may Allah be pleased with him] narrates, saying:

“When the people would see the first fruit, they would bring it to the Messenger of Allah (saws). When the Messenger of Allah (saws) would take it, he would say: ‘O Allah, bless for us our fruits, and bless for us our city, and bless for us our Sa` and our Mudd, O Allah, verily, Ibrahim is Your worshipper and Your friend and Your Prophet, and verily I am Your slave and Your Prophet, and indeed, he (i.e., Ibrahim AS) supplicated to You for Makkah, and I supplicate to You for Al-Madinah with the like of that with which he supplicated to You for Makkah, and the like of it with it.’ He said: Then he would call the smallest young child he saw and give him that fruit.

حَدَّثَنَا الأَنْصَارِيُّ، حَدَّثَنَا مَعْنٌ، حَدَّثَنَا مَالِكٌ، وَأَخْبَرَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، رضى الله عنه قَالَ كَانَ النَّاسُ إِذَا رَأَوْا أَوَّلَ الثَّمَرِ جَاءُوا بِهِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَإِذَا أَخَذَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ اللَّهُمَّ بَارِكْ لَنَا فِي ثِمَارِنَا وَبَارِكْ لَنَا فِي مَدِينَتِنَا وَبَارِكْ لَنَا فِي صَاعِنَا وَمُدِّنَا اللَّهُمَّ إِنَّ إِبْرَاهِيمَ عَبْدُكَ وَخَلِيلُكَ وَنَبِيُّكَ وَإِنِّي عَبْدُكَ وَنَبِيُّكَ وَإِنَّهُ دَعَاكَ لِمَكَّةَ وَأَنَا أَدْعُوكَ لِلْمَدِينَةِ بِمِثْلِ مَا دَعَاكَ بِهِ لِمَكَّةَ وَمِثْلِهِ مَعَهُ ‏"‏ ‏.‏ ثُمَّ يَدْعُو أَصْغَرَ وَلِيدٍ يَرَاهُ فَيُعْطِيهِ ذَلِكَ الثَّمَرَ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Grade: Sahih (Darussalam)

Reference : Jami` at-Tirmidhi 3454

In-book reference : Book 48, Hadith 85

English translation : Vol. 6, Book 45, Hadith 3454

Ash-Shama'il Al-Muhammadiyah » The Fruits Eaten By Rasoolullah - باب ما جاء في صفة فاكهة رسول الله صلى الله عليه وسلم

Abu Huraira said:

“When the people saw the first fruit [of the season], they used to bring it to Allah’s Messenger (Allah bless him and give him peace), and when he received it, Allah’s Messenger would say (Allah bless him and give him peace): ‘O Allah, grant us blessing in our fruits, grant us blessing in our city, and grant us blessing in our measure of grain and our bushel! O Allah, Abraham is Your servant. Your Bosom Friend [Khalil] and Your Prophet, and I am Your servant and Your Prophet. He supplicated You on behalf of Mecca, and I supplicate You on behalf of Medina, for the like of what he supplicated You for on behalf of Mecca, and the like thereof as well!’ Then he would summon the youngest child he saw and give him that fruit.”

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكِ بْنِ أَنَسٍ ‏(‏ح‏)‏ وَحَدَّثَنَا إِسْحَاقُ بْنُ مُوسَى، قَالَ‏:‏ حَدَّثَنَا مَعْنٌ، قَالَ‏:‏ حَدَّثَنَا مَالِكٌ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ‏:‏ كَانَ النَّاسُ إِذَا رَأَوْا أَوَّلَ الثَّمَرِ جَاءُوا بِهِ إِلَى رَسُولِ اللهِ صلى الله عليه وسلم، فَإِذَا أَخَذَهُ رَسُولُ اللهِ صلى الله عليه وسلم، قَالَ‏:‏ اللَّهُمَّ بَارِكْ لَنَا فِي ثِمَارِنَا، وَبَارِكْ لَنَا فِي مَدِينَتِنَا، وَبَارِكْ لَنَا فِي صَاعِنَا وَفِي مُدِّنَا، اللَّهُمَّ إِنَّ إِبْرَاهِيمَ عَبْدُكَ وَخَلِيلُكَ وَنَبِيُّكَ، وَإِنِّي عَبْدُكَ وَنَبِيُّكَ، وَإِنَّهُ دَعَاكَ لِمَكَّةَ، وَإِنِّي أَدْعُوكَ لِلْمَدِينَةِ، بِمِثْلِ مَا دَعَاكَ بِهِ لِمَكَّةَ وَمِثْلِهِ مَعَهُ، قَالَ‏:‏ ثُمَّ يَدْعُو أَصْغَرَ وَلِيدٍ يَرَاهُ، فَيُعْطِيهِ ذَلِكَ الثَّمَرَ‏.‏

Grade: Sahih Isnād (Zubair `Aliza'i)

Reference : Ash-Shama'il Al-Muhammadiyah 200

In-book reference : Book 29, Hadith 5

Al-Adab Al-Mufrad » Looking after children - كتاب رعاية الأولاد

Anas said, "One day I visited the Prophet, may Allah bless him and grant him peace, and there was only myself, my mother and my aunt, Umm Hiram. When he came to us, he asked us, 'Shall I pray with you?' It was not the time of an obligatory prayer." One of those listening to the person relating this asked, "Where did he put in Anas in relation to him?" The reply was, "He put him to his right." The report from Anas continues, "Then he prayed with us and made supplication for us, the people of the house, that we would have the best of the blessings of this world and the Next. My mother said, 'Messenger of Allah, make supplication to Allah for your little servant,' and he asked Allah to grant me every blessing. At the end of his supplication, he said, 'O Allah, grant him a lot of money and many children and bless him!'"

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ‏:‏ حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ‏:‏ دَخَلْتُ عَلَى النَّبِيِّ صلى الله عليه وسلم يَوْمًا، وَمَا هُوَ إِلاَّ أَنَا وَأُمِّي وَأُمُّ حَرَامٍ خَالَتِي، إِذْ دَخَلَ عَلَيْنَا فَقَالَ لَنَا‏:‏ أَلاَ أُصَلِّي بِكُمْ‏؟‏ وَذَاكَ فِي غَيْرِ وَقْتِ صَلاَةٍ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ‏:‏ فَأَيْنَ جَعَلَ أَنَسًا مِنْهُ‏؟‏ فَقَالَ‏:‏ جَعَلَهُ عَنْ يَمِينِهِ‏؟‏ ثُمَّ صَلَّى بِنَا، ثُمَّ دَعَا لَنَا أَهْلَ الْبَيْتِ بِكُلِّ خَيْرٍ مِنْ خَيْرِ الدُّنْيَا وَالْآخِرَةِ، فَقَالَتْ أُمِّي‏:‏ يَا رَسُولَ اللهِ، خُوَيْدِمُكَ، ادْعُ اللَّهَ لَهُ، فَدَعَا لِي بِكُلِّ خَيْرٍ، كَانَ فِي آخِرِ دُعَائِهِ أَنْ قَالَ‏:‏ اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَبَارِكْ لَهُ‏.‏

Grade: Sahih (Al-Albani) صـحـيـح (الألباني) حكم :

Reference : Al-Adab Al-Mufrad 88

In-book reference : Book 5, Hadith 5

English translation : Book 5, Hadith 88

Mishkat al-Masabih » Game and Animals Which May Be Slaughtered - كتاب الصيد والذبائح

Asma’ daughter of Abu Bakr said she conceived ‘Abdallah b. azZubair in Mecca and gave birth to him in Quba’, then took him to God’s messenger and placed him in his lap. He called for a date, chewed it and spat in his mouth, after which he rubbed his palate and then made supplication for him and invoked a blessing on him. He was the first child to be born in the Islamic period. (Bukhari and Muslim.)

وَعَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ أَنَّهَا حَمَلَتْ بِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمَكَّةَ قَالَتْ: فَوَلَدْتُ بِقُبَاءَ ثُمَّ أَتَيْتُ بِهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَوَضَعْتُهُ فِي حِجْرِهِ ثُمَّ دَعَا بِتَمْرَةٍ فَمَضَغَهَا ثُمَّ تَفَلَ فِي فِيهِ ثُمَّ حَنَّكَهُ ثُمَّ دَعَا لَهُ وبرك عَلَيْهِ فَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ فِي الْإِسْلَامِ

مُتَّفَقٌ عَلَيْهِ (الألباني) حكم :

Reference : Mishkat al-Masabih 4151

In-book reference : Book 20, Hadith 86

Al-Adab Al-Mufrad » Names - كتاب الأسْمَاءِ

Hani' ibn Yazid related that when he came to the Prophet, may Allah bless him and grant him peace, with his people, the Prophet heard them using the kunya Abu'l-Hakam. The Prophet, may Allah bless him and grant him peace, called him and said, "Allah is the Judge (al-Hakam) and He has judgement. Why have you been given the kunya Abu'l-Hakam?" He said, "When my people disagree about something, they bring it to me and I judge between them so that both parties are content." "How excellent this!" the Prophet exclaimed. Then he asked, "Do you have any children?" Hani' replied, "I have Shurayh, 'Abdullah and Muslim, the Banu Hani'.' He asked, "Which of them is the oldest?" "Shurayh," he replied. He said, "You are Abu Shurayh," and he made supplication for him and his children.

حَدَّثَنَا أَحْمَدُ بْنُ يَعْقُوبَ، قَالَ‏:‏ حَدَّثَنَا يَزِيدُ بْنُ الْمِقْدَامِ بْنِ شُرَيْحِ بْنِ هَانِئٍ الْحَارِثِيُّ، عَنْ أَبِيهِ الْمِقْدَامِ، عَنْ شُرَيْحِ بْنِ هَانِئٍ قَالَ‏:‏ حَدَّثَنِي هَانِئُ بْنُ يَزِيدَ، أَنَّهُ لَمَّا وَفَدَ إِلَى النَّبِيِّ صلى الله عليه وسلم مَعَ قَوْمِهِ، فَسَمِعَهُمُ النَّبِيُّ صلى الله عليه وسلم وَهُمْ يُكَنُّونَهُ بِأَبِي الْحَكَمِ، فَدَعَاهُ النَّبِيُّ صلى الله عليه وسلم فَقَالَ‏:‏ إِنَّ اللَّهَ هُوَ الْحَكَمُ، وَإِلَيْهِ الْحُكْمُ، فَلِمَ تَكَنَّيْتَ بِأَبِي الْحَكَمِ‏؟‏ قَالَ‏:‏ لاَ، وَلَكِنَّ قَوْمِي إِذَا اخْتَلَفُوا فِي شَيْءٍ أَتَوْنِي فَحَكَمْتُ بَيْنَهُمْ، فَرَضِيَ كِلاَ الْفَرِيقَيْنِ، قَالَ‏:‏ مَا أَحْسَنَ هَذَا، ثُمَّ قَالَ‏:‏ مَا لَكَ مِنَ الْوَلَدِ‏؟‏ قُلْتُ‏:‏ لِي شُرَيْحٌ، وَعَبْدُ اللهِ، وَمُسْلِمٌ، بَنُو هَانِئٍ، قَالَ‏:‏ فَمَنْ أَكْبَرُهُمْ‏؟‏ قُلْتُ‏:‏ شُرَيْحٌ، قَالَ‏:‏ فَأَنْتَ أَبُو شُرَيْحٍ، وَدَعَا لَهُ وَوَلَدِهِ‏.‏

Grade: Sahih (Al-Albani) صـحـيـح (الألباني) حكم :

Reference : Al-Adab Al-Mufrad 811

In-book reference : Book 34, Hadith 1

English translation : Book 34, Hadith 811

Sunan an-Nasa'i » The Book of Seeking Refuge with Allah - كتاب الاستعاذة

It was narrated from 'Abdullah bin Sarjis that :

When the Messenger of Allah [SAW] traveled, he would say: "Allahumma inni a'udhu bika min wa'tha'is-safari, wa kabatil-munqalabi, wal-hawri ba'dal-kawri, wa da'watil-mazlumi, wa su'il-munzari fil-ahli wal-mali wal-walad (O Allah, I seek refuge with You from the hardships of travel and the sorrows of return, from loss after plenty, from the supplication of the one who has been wronged, and seeing some calamity befall my family or wealth or child.)"

أَخْبَرَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا جَرِيرٌ، عَنْ عَاصِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ سَرْجِسَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا سَافَرَ قَالَ ‏ "‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَكَآبَةِ الْمُنْقَلَبِ وَالْحَوْرِ بَعْدَ الْكَوْرِ وَدَعْوَةِ الْمَظْلُومِ وَسُوءِ الْمَنْظَرِ فِي الأَهْلِ وَالْمَالِ وَالْوَلَدِ ‏"‏ ‏.‏

Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 5499

In-book reference : Book 50, Hadith 72

English translation : Vol. 6, Book 50, Hadith 5501

Al-Adab Al-Mufrad » Supplication - كتاب الدعاء

It is related that 'Abdullah used to use these supplications a lot:

'Our Lord, make peace between us and guide us on the path of Islam. Save us from the darkness (and bring us) to the light. Remove acts of deviance from us, both open and hidden. Bless us in our ears, our eyes, our hearts, our wives and our children. Turn to us. You are the Ever-Turning back (to his slaves), Most Merciful. Make us thankful for Your blessing and make us among those who give praise for it and proclaim it. Perfect it for us."

حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، قَالَ‏:‏ حَدَّثَنَا أَبِي، قَالَ‏:‏ حَدَّثَنَا الأَعْمَشُ، قَالَ‏:‏ حَدَّثَنَا شَقِيقٌ قَالَ كَانَ عَبْدُ اللهِ يُكْثِرُ أَنْ يَدْعُوَ بِهَؤُلاَءِ الدَّعَوَاتِ‏:‏ رَبَّنَا أَصْلِحْ بَيْنَنَا، وَاهْدِنَا سَبِيلَ الإِسْلاَمِ، وَنَجِّنَا مِنَ الظُّلُمَاتِ إِلَى النُّورِ، وَاصْرِفْ عَنَّا الْفَوَاحِشَ مَا ظَهْرَ مِنْهَا وَمَا بَطَنَ، وَبَارِكْ لَنَا فِي أَسْمَاعِنَا وَأَبْصَارِنَا وَقُلُوبِنَا وَأَزْوَاجِنَا وَذُرِّيَّاتِنَا، وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ، وَاجْعَلْنَا شَاكِرِينَ لِنِعْمَتِكَ، مُثْنِينَ بِهَا، قَائِلِينَ بِهَا، وَأَتْمِمْهَا عَلَيْنَا‏.‏

Grade: Sahih (Al-Albani) صـحـيـح (الألباني) حكم :

Reference : Al-Adab Al-Mufrad 630

In-book reference : Book 31, Hadith 27

English translation : Book 31, Hadith 630

Muwatta Malik » The Supplication of the Unjustly Wronged - كتاب دعوة المظلوم

Yahya related to me from Malik from Zayd ibn Aslam from his father that Umar ibn al-Khattab gave a mawla of his called Hunayy charge over the hima. He said, "Hunayy! Do not harm the people. Fear the supplication of the wronged, for the supplication of the wronged is answered. Let the one with a small herd of camels and the one with a small herd of sheep enter, but be wary of the livestock of Ibn Awf and the livestock of Ibn Affan. If their livestock are destroyed, they will return to palm-trees and agriculture. If the livestock of the one with a small herd of camels and the one with a small herd of sheep are destroyed, he will bring his children to me crying, 'Amir al-muminin! Amir al-Muminin!' Shall I neglect them? Water and pasturage are of less value to me than gold and silver. By Allah, they think that I have wronged them. This is their land and their water. They fought for it in the jahiliyya and became muslims on it in Islam. By He in whose hand my self is! Were it not for the mounts which I give to be ridden in the way of Allah, I would not have turned a span of their land into hima."

حَدَّثَنِي عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، اسْتَعْمَلَ مَوْلًى لَهُ يُدْعَى هُنَيًّا عَلَى الْحِمَى فَقَالَ يَا هُنَىُّ اضْمُمْ جَنَاحَكَ عَنِ النَّاسِ وَاتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّ دَعْوَةَ الْمَظْلُومِ مُسْتَجَابَةٌ وَأَدْخِلْ رَبَّ الصُّرَيْمَةِ وَرَبَّ الْغُنَيْمَةِ وَإِيَّاىَ وَنَعَمَ ابْنِ عَوْفٍ وَنَعَمَ ابْنِ عَفَّانَ فَإِنَّهُمَا إِنْ تَهْلِكْ مَاشِيَتُهُمَا يَرْجِعَا إِلَى نَخْلٍ وَزَرْعٍ وَإِنَّ رَبَّ الصُّرَيْمَةِ وَرَبَّ الْغُنَيْمَةِ إِنْ تَهْلِكْ مَاشِيَتُهُمَا يَأْتِنِي بِبَنِيهِ فَيَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ يَا أَمِيرَ الْمُؤْمِنِينَ ‏.‏ أَفَتَارِكُهُمْ أَنَا لاَ أَبَا لَكَ فَالْمَاءُ وَالْكَلأُ أَيْسَرُ عَلَىَّ مِنَ الذَّهَبِ وَالْوَرِقِ وَايْمُ اللَّهِ إِنَّهُمْ لَيَرَوْنَ أَنِّي قَدْ ظَلَمْتُهُمْ إِنَّهَا لَبِلاَدُهُمْ وَمِيَاهُهُمْ قَاتَلُوا عَلَيْهَا فِي الْجَاهِلِيَّةِ وَأَسْلَمُوا عَلَيْهَا فِي الإِسْلاَمِ وَالَّذِي نَفْسِي بِيَدِهِ لَوْلاَ الْمَالُ الَّذِي أَحْمِلُ عَلَيْهِ فِي سَبِيلِ اللَّهِ مَا حَمَيْتُ عَلَيْهِمْ مِنْ بِلاَدِهِمْ شِبْرًا ‏.‏

Sunnah.com reference : Book 60, Hadith 1

USC-MSA web (English) reference : Book 60, Hadith 1

Arabic reference : Book 60, Hadith 1860

Sunan an-Nasa'i » The Book of the Etiquette of Judges - كتاب آداب القضاة

It was narrated from Shuraih bin Hani' from his father, that:

When he came to the Messenger of Allah [SAW] and he heard them calling Hani' by the nickname of Abu Al-Hakam, the Messenger of Allah [SAW] called him and said to him: "Allah is Al-Hakam (the Judge) and judgment is His. Why are you known as Abu Al-Hakam?" He said: "If my people differ concerning something, they come to me, and I pass judgment among them, and both sides accept it." He said: "How good this is. Do you have any children?" He said: "I have Shuraih, and 'Abdullah, and Muslim." He said: "Who is the eldest of them?" He said: "Shuraih." He said: "Then you are Abu Shuraih," and he supplicated for him and his son.

أَخْبَرَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا يَزِيدُ، وَهُوَ ابْنُ الْمِقْدَامِ بْنِ شُرَيْحٍ ‏{‏عَنْ أَبِيهِ،‏}‏ عَنْ شُرَيْحِ بْنِ هَانِئٍ، عَنْ أَبِيهِ، هَانِئٍ أَنَّهُ لَمَّا وَفَدَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم سَمِعَهُ وَهُمْ يَكْنُونَ هَانِئًا أَبَا الْحَكَمِ فَدَعَاهُ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ لَهُ ‏"‏ إِنَّ اللَّهَ هُوَ الْحَكَمُ وَإِلَيْهِ الْحُكْمُ فَلِمَ تُكَنَّى أَبَا الْحَكَمِ ‏"‏‏.‏ فَقَالَ إِنَّ قَوْمِي إِذَا اخْتَلَفُوا فِي شَىْءٍ أَتَوْنِي فَحَكَمْتُ بَيْنَهُمْ فَرَضِيَ كِلاَ الْفَرِيقَيْنِ‏.‏ قَالَ ‏"‏ مَا أَحْسَنَ مِنْ هَذَا فَمَا لَكَ مِنَ الْوُلْدِ ‏"‏‏.‏ قَالَ لِي شُرَيْحٌ وَعَبْدُ اللَّهِ وَمُسْلِمٌ‏.‏ قَالَ ‏"‏ فَمَنْ أَكْبَرُهُمْ ‏"‏‏.‏ قَالَ شُرَيْحٌ‏.‏ قَالَ ‏"‏ فَأَنْتَ أَبُو شُرَيْحٍ ‏"‏‏.‏ فَدَعَا لَهُ وَلِوَلَدِهِ‏.‏

Grade: Hasan (Darussalam)

Reference : Sunan an-Nasa'i 5387

In-book reference : Book 49, Hadith 9

English translation : Vol. 6, Book 49, Hadith 5389

Mishkat al-Masabih » Clothing - كتاب اللباس

Ibn Mas'ud said there were ten things the Prophet disliked :

yellow colouring, meaning khaluq, dyeing grey hair, trailing the lower garment, wearing a gold signet-ring, a woman decking herself before people who are not within the prohibited degrees, throwing dice, using spells, except with the mu'awwidhat (The last two suras of the Qur'an are known as al mu’awwidhatan. Here the plural is used, and the suggestion is made that it may include certain supplications and prayers using names of God ; or that suras cxii and cix may be added to the last two), wearing amulets, withdrawing the penis before the semen is discharged, and having intercourse with a woman who is suckling a child; but he did not declare them to be prohibited. Abu Dawud and Nasa’i transmitted it.

وَعَنِ ابْنِ مَسْعُودٍ قَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَكْرَهُ عَشْرَ خِلَالٍ: الصُّفْرَةَ يَعْنِي الخلوق وتغييرَ الشيب وجر الأزرار وَالتَّخَتُّمَ بِالذَّهَبِ وَالتَّبَرُّجَ بِالزِّينَةِ لِغَيْرِ مَحِلِّهَا وَالضَّرْبَ بِالْكِعَابِ وَالرُّقَى إِلَّا بِالْمُعَوِّذَاتِ وَعَقْدَ التَّمَائِمِ وَعَزْلَ الْمَاءِ لِغَيْرِ مَحِلِّهِ وَفَسَادَ الصَّبِيِّ غَيْرَ مُحَرِّمِهِ. رَوَاهُ أَبُو دَاوُد وَالنَّسَائِيّ

ضَعِيف (الألباني) حكم :

Reference : Mishkat al-Masabih 4397

In-book reference : Book 22, Hadith 87

Sahih Muslim » The Book of Mosques and Places of Prayer - كتاب الْمَسَاجِدِ وَمَوَاضِعِ الصَّلاَةِ

Abu Darda' reported:

Allah's Messenger (may peace be upon him) stood up (to pray) and we heard him say:" I seek refuge in Allah from thee." Then said:" curse thee with Allah's curse" three times, then he stretched out his hand as though he was taking hold of something. When he finished the prayer, we said: Messenger of Allah, we heard you say something during the prayer which we have not heard you say before, and we saw you stretch out your hand. He replied: Allah's enemy Iblis came with a flame of fire to put it in my face, so I said three times:" I Seek refuge in Allah from thee." Then I said three times:" I curse thee with Allah's full curse." But he did not retreat (on any one of these) three occasions. Thereafter I meant to seize him. I swear by Allah that had it not been for the supplication of my brother Sulaiman he would have been bound, and made an object of sport for the children of Medina.

حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ الْمُرَادِيُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، يَقُولُ حَدَّثَنِي رَبِيعَةُ بْنُ يَزِيدَ، عَنْ أَبِي إِدْرِيسَ الْخَوْلاَنِيِّ، عَنْ أَبِي الدَّرْدَاءِ، قَالَ قَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَسَمِعْنَاهُ يَقُولُ ‏"‏ أَعُوذُ بِاللَّهِ مِنْكَ ‏"‏ ‏.‏ ثُمَّ قَالَ ‏"‏ أَلْعَنُكَ بِلَعْنَةِ اللَّهِ ‏"‏ ‏.‏ ثَلاَثًا ‏.‏ وَبَسَطَ يَدَهُ كَأَنَّهُ يَتَنَاوَلُ شَيْئًا فَلَمَّا فَرَغَ مِنَ الصَّلاَةِ قُلْنَا يَا رَسُولَ اللَّهِ قَدْ سَمِعْنَاكَ تَقُولُ فِي الصَّلاَةِ شَيْئًا لَمْ نَسْمَعْكَ تَقُولُهُ قَبْلَ ذَلِكَ وَرَأَيْنَاكَ بَسَطْتَ يَدَكَ ‏.‏ قَالَ ‏"‏ إِنَّ عَدُوَّ اللَّهِ إِبْلِيسَ جَاءَ بِشِهَابٍ مِنْ نَارٍ لِيَجْعَلَهُ فِي وَجْهِي فَقُلْتُ أَعُوذُ بِاللَّهِ مِنْكَ ‏.‏ ثَلاَثَ مَرَّاتٍ ثُمَّ قُلْتُ أَلْعَنُكَ بِلَعْنَةِ اللَّهِ التَّامَّةِ فَلَمْ يَسْتَأْخِرْ ثَلاَثَ مَرَّاتٍ ثُمَّ أَرَدْتُ أَخْذَهُ وَاللَّهِ لَوْلاَ دَعْوَةُ أَخِينَا سُلَيْمَانَ لأَصْبَحَ مُوثَقًا يَلْعَبُ بِهِ وِلْدَانُ أَهْلِ الْمَدِينَةِ ‏"‏ ‏.‏

Reference : Sahih Muslim 542

In-book reference : Book 5, Hadith 51

USC-MSA web (English) reference : Book 4, Hadith 1106

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Mishkat al-Masabih » Prayer - كتاب الصلاة

Abud Darda’ said:

God’s Messenger stood up to pray and we heard him say, “I seek refuge in God from you”, then say, “I curse you with God’s curse,” three times, then he stretched but his hand as though he was taking something. When he finished the prayer we said, “Messenger of God, we heard you say something during the prayer which we have not heard you say before, and we saw you stretch out your hand.” He replied, “God’s enemy Iblis came with a flame of fire to put it in my face, so I said three times, ‘I seek refuge in God from you’. Then I said three times, ‘I curse you with God’s perfect curse', but he did not retreat. Thereafter I meant to seize him. I swear by God that had it not been for the supplication of my brother Solomon, he would have been bound and made an object of sport for the Medina children.”* * Cf. the tradition from Abu Huraira, p. 202. There it says, “my brother.” Here it is “our brother”, but the plural is often used for the singular. Muslim transmitted it.

وَعَنْ أَبِي الدَّرْدَاءِ قَالَ: قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَمِعْنَاهُ يَقُولُ: «أَعُوذُ بِاللَّهِ مِنْكَ» ثُمَّ قَالَ: «أَلْعَنُكَ بِلَعْنَةِ اللَّهِ» ثَلَاثًا وَبَسَطَ يَدَهُ كَأَنَّهُ يَتَنَاوَلُ شَيْئًا فَلَمَّا فَرَغَ مِنَ الصَّلَاةِ قُلْنَا يَا رَسُولَ اللَّهِ قَدْ سَمِعْنَاكَ تَقُولُ فِي الصَّلَاةِ شَيْئًا لَمْ نَسْمَعْكَ تَقُولُهُ قَبْلَ ذَلِكَ وَرَأَيْنَاكَ بَسَطْتَ يَدَكَ قَالَ: " إِنَّ عَدُوَّ اللَّهِ إِبْلِيسَ جَاءَ بِشِهَابٍ مِنْ نَارٍ لِيَجْعَلَهُ فِي وَجْهِي فَقُلْتُ أَعُوذُ بِاللَّهِ مِنْكَ ثَلَاثَ مَرَّاتٍ. ثُمَّ قُلْتُ: أَلْعَنُكَ بِلَعْنَةِ اللَّهِ التَّامَّةِ فَلَمْ يَسْتَأْخِرْ ثَلَاثَ مَرَّاتٍ ثُمَّ أَرَدْتُ أَخْذَهُ وَاللَّهِ لَوْلَا دَعْوَةُ أَخِينَا سُلَيْمَانَ لَأَصْبَحَ مُوثَقًا يَلْعَبُ بِهِ وِلْدَانُ أَهْلِ الْمَدِينَة. رَوَاهُ مُسلم

Reference : Mishkat al-Masabih 1012

In-book reference : Book 4, Hadith 431

Jami` at-Tirmidhi » Chapters on the description of Paradise - كتاب صفة الجنة عن رسول الله صلى الله عليه وسلم

Abu Hurairah narrated:

"We said: 'O Messenger of Allah! What is wrong with us that when we are with you our hearts are softened and we feel free of desire for this world, and we are of the people of the Hereafter. But when we depart from you and socialize with our families and our children, we do not recognize ourselves(i.e., we are changed persons)?' So the Messenger of Allah (s.a.w) said: 'If you were to be in that condition when you depart from me, the angels would have surely visited you in your houses. And if you did not sin, Allah would surely have brought anew creation that they may sin, so that then He may forgive them.'"He said: "I said: 'O Messenger of Allah! From what was the creation created?' He said: 'From water.' We said: 'Paradise, what is it constructed of?' He said,'Bricks of silver and bricks of gold. Its mortar is musk of a strong fragrance, and its pebbles are pearls and rubies, and its earth is saffron. Whoever enters it shall live and shall not suffer, and shall feel joy and shall not die, nor shall their clothes wear out, nor shall their youth come to an end.' Then he said: 'Three persons , their supplication is not rejected: The just ruler, the fasting person when he breaks his fast, and the supplication of the wronged person. It is raised up above the clouds, and the gates of Heaven are opened up for it, and the Lord, Blessed and Exalted says: I shall surely come to your aid, even if after a time.'"

حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ حَمْزَةَ الزَّيَّاتِ، عَنْ زِيَادٍ الطَّائِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قُلْنَا يَا رَسُولَ اللَّهِ مَا لَنَا إِذَا كُنَّا عِنْدَكَ رَقَّتْ قُلُوبُنَا وَزَهِدْنَا فِي الدُّنْيَا وَكُنَّا مِنْ أَهْلِ الآخِرَةِ فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ فَآنَسْنَا أَهَالِيَنَا وَشَمَمْنَا أَوْلاَدَنَا أَنْكَرْنَا أَنْفُسَنَا ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ لَوْ أَنَّكُمْ تَكُونُونَ إِذَا خَرَجْتُمْ مِنْ عِنْدِي كُنْتُمْ عَلَى حَالِكُمْ ذَلِكَ لَزَارَتْكُمُ الْمَلاَئِكَةُ فِي بُيُوتِكُمْ وَلَوْ لَمْ تُذْنِبُوا لَجَاءَ اللَّهُ بِخَلْقٍ جَدِيدٍ كَىْ يُذْنِبُوا فَيَغْفِرَ لَهُمْ ‏"‏ ‏.‏ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ مِمَّ خُلِقَ الْخَلْقُ قَالَ ‏"‏ مِنَ الْمَاءِ ‏"‏ ‏.‏ قُلْنَا الْجَنَّةُ مَا بِنَاؤُهَا قَالَ ‏"‏ لَبِنَةٌ مِنْ فِضَّةٍ وَلَبِنَةٌ مِنْ ذَهَبٍ وَمِلاَطُهَا الْمِسْكُ الأَذْفَرُ وَحَصْبَاؤُهَا اللُّؤْلُؤُ وَالْيَاقُوتُ وَتُرْبَتُهَا الزَّعْفَرَانُ مَنْ يَدْخُلْهَا يَنْعَمْ وَلاَ يَبْأَسْ وَيُخَلَّدْ وَلاَ يَمُوتْ لاَ تَبْلَى ثِيَابُهُمْ وَلاَ يَفْنَى شَبَابُهُمْ ‏"‏ ‏.‏ ثُمَّ قَالَ ‏"‏ ثَلاَثَةٌ لاَ تُرَدُّ دَعْوَتُهُمُ الإِمَامُ الْعَادِلُ وَالصَّائِمُ حِينَ يُفْطِرُ وَدَعْوَةُ الْمَظْلُومِ يَرْفَعُهَا فَوْقَ الْغَمَامِ وَتُفَتَّحُ لَهَا أَبْوَابُ السَّمَاءِ وَيَقُولُ الرَّبُّ عَزَّ وَجَلَّ وَعِزَّتِي لأَنْصُرَنَّكِ ...

Grade: Da'if (Darussalam)

Reference : Jami` at-Tirmidhi 2526

In-book reference : Book 38, Hadith 4

English translation : Vol. 4, Book 12, Hadith 2526

Sahih Muslim » The Book of Invoking Curses - كتاب اللعان

'Abdullah reported:

We were on the night of Friday staying in the mosque when a person from the Ansar came there and said: If a person finds hiswoman along with a man, and he speaks about it, you would lash him, and if he kills, you will kill him, and if he keeps quiet he shall have to consume anger. By Allah, I will definitely ask about him from Allah's Mescenger (may peace be upon him). On the following day he came to Allah's Messenger (may peace be upon him) and asked him thus: If a man were to find with his wife a man and if he were to talk about it, you would lash him; and if he killed, you would kill him, and if he were to keep quiet. he would consume anger, whereupon he (the Holy Prophet) said: Allah, solve (this problem), and he began to supplicate (before Him), and then the verses pertaining to li'an were revealed:" Those who accuse their wives and have no witnesses except themselves" (xxiv. 6). The person was then put to test according to these verses in the presence of the people. There came he and his wife in the presence of Allah's Messenger (may peace be upon him), and they invoked curses (in order to testify their claim). The man swore four times in the name of Allah that he was one of the truthful and then invoked curse for the fifth time saying: Let there be curse of Allah upon him if he were among the liars. Then she began to invoke curse. Allah's Messenger (may peace be upon him) said to her: just wait (and curse after considering over it), but she refused and invoked curse and when she turned away, he (Allah's Apostle) said: It seems that this woman shall give birth to a curly-haired black child, And so she did gave birth to a curly-haired black child.

حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، وَعُثْمَانُ بْنُ أَبِي شَيْبَةَ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، - وَاللَّفْظُ لِزُهَيْرٍ - قَالَ إِسْحَاقُ أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ، قَالَ إِنَّا لَيْلَةَ الْجُمُعَةِ فِي الْمَسْجِدِ إِذْ جَاءَ رَجُلٌ مِنَ الأَنْصَارِ فَقَالَ لَوْ أَنَّ رَجُلاً وَجَدَ مَعَ امْرَأَتِهِ رَجُلاً فَتَكَلَّمَ جَلَدْتُمُوهُ أَوْ قَتَلَ قَتَلْتُمُوهُ وَإِنْ سَكَتَ سَكَتَ عَلَى غَيْظٍ وَاللَّهِ لأَسْأَلَنَّ عَنْهُ رَسُولَ اللَّهِ صلى الله عليه وسلم ‏.‏ فَلَمَّا كَانَ مِنَ الْغَدِ أَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَسَأَلَهُ فَقَالَ لَوْ أَنَّ رَجُلاً وَجَدَ مَعَ امْرَأَتِهِ رَجُلاً فَتَكَلَّمَ جَلَدْتُمُوهُ أَوْ قَتَلَ قَتَلْتُمُوهُ أَوْ سَكَتَ سَكَتَ عَلَى غَيْظٍ ‏.‏ فَقَالَ ‏"‏ اللَّهُمَّ افْتَحْ ‏"‏ ‏.‏ وَجَعَلَ يَدْعُو فَنَزَلَتْ آيَةُ اللِّعَانِ ‏{‏ وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلاَّ أَنْفُسُهُمْ‏}‏ هَذِهِ الآيَاتُ فَابْتُلِيَ بِهِ ذَلِكَ الرَّجُلُ مِنْ بَيْنِ النَّاسِ فَجَاءَ هُوَ وَامْرَأَتُهُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَتَلاَعَنَا فَشَهِدَ الرَّجُلُ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ ثُمَّ لَعَنَ الْخَامِسَةَ أَنَّ لَعْنَةَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ فَذَهَبَتْ ...

Reference : Sahih Muslim 1495a

In-book reference : Book 19, Hadith 13

USC-MSA web (English) reference : Book 9, Hadith 3564

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Sahih Muslim » The Book of Heart-Melting Traditions - كتاب الرقاق

'Abdullah b. 'Umar reported that Allah's Messenger (may peace be upon him) said:

Three persons set out on a journey. They were overtaken by rain and they had to find protection in a mountain cave where at its mouth there fell a rock of that mountain and thus blocked them altogether. One of them said to the others: Look to your good deeds that you performed for the sake of Allah and then supplicate Allah, the Exalted, that He might rescue you (from this trouble). One of them said: 0 Allah, I had my parents who were old and my wife and my small children also. I tended the flock and when I came back to them in the evening, I milked them (the sheep, goats, cows, etc.) and first served that milk to my parents. One day I was obliged to go out to a distant place in search of fodder and I could not come back before evening and found them (the parents) asleep. I milked the animals as I used to milk and brought milk to them and stood by their heads avoiding to disturb them from sleep and I did not deem it advisable to serve milk to my children before serving them. My children wept near my feet. I remained there in that very state and my parents too until it was morning. And (0 Allah) if Thou art aware that I did this in order to seek Thine pleasure, grant us riddance from this trouble. (The rock slipped a bit) that they could see the sky. The second one said: 0 Allah, I had a female cousin whom I loved more than the men love the women. I wanted to have sexual intercourse with her; she refused but on the condition of getting one hundred dinirs. It was with very great difficulty that I could collect one hundred dinirs and then paid them to her and when I was going to have a sexual intercourse with her, that she said: Servant of Allah, fear Allah and do not break the seal (of chastity) but by lawful means. I got up. 0 Allah, if Thou art aware that I did this in order to seek Thine pleasure, rid us from this trouble. The situation was somewhat eased for them. The third one said: Allah, I employed a workman for a measure of rice. After he had finished his work I gave him his dues (in the form of) a measure of rice, but he did not accept them. I used these rice as seeds, and that gave a bumper crop and I became rich enough to have cows and flocks (in my possession). He came to me and said: Fear Allah, and commit no crueltv upon me in regard to my dues. I said to him: Takeaway this flock of cows and sheep. He said: Fear Allah and do not make a fun of me. I said: I am not making a fun of you. You take the cows and the flocks. So he took them. 0 Allah, if Thou art aware that I did it for Thine pleasure, case the situation for us. And Allah relieved them from the rest of the trouble.

حَدَّثَنِي مُحَمَّدُ بْنُ إِسْحَاقَ الْمُسَيَّبِيُّ، حَدَّثَنِي أَنَسٌ، - يَعْنِي ابْنَ عِيَاضٍ أَبَا ضَمْرَةَ - عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ ‏"‏ بَيْنَمَا ثَلاَثَةُ نَفَرٍ يَتَمَشَّوْنَ أَخَذَهُمُ الْمَطَرُ فَأَوَوْا إِلَى غَارٍ فِي جَبَلٍ فَانْحَطَّتْ عَلَى فَمِ غَارِهِمْ صَخْرَةٌ مِنَ الْجَبَلِ فَانْطَبَقَتْ عَلَيْهِمْ فَقَالَ بَعْضُهُمْ لِبَعْضٍ انْظُرُوا أَعْمَالاً عَمِلْتُمُوهَا صَالِحَةً لِلَّهِ فَادْعُوا اللَّهَ تَعَالَى بِهَا لَعَلَّ اللَّهَ يَفْرُجُهَا عَنْكُمْ ‏.‏ فَقَالَ أَحَدُهُمُ اللَّهُمَّ إِنَّهُ كَانَ لِي وَالِدَانِ شَيْخَانِ كَبِيرَانِ وَامْرَأَتِي وَلِيَ صِبْيَةٌ صِغَارٌ أَرْعَى عَلَيْهِمْ فَإِذَا أَرَحْتُ عَلَيْهِمْ حَلَبْتُ فَبَدَأْتُ بِوَالِدَىَّ فَسَقَيْتُهُمَا قَبْلَ بَنِيَّ وَأَنَّهُ نَأَى بِي ذَاتَ يَوْمٍ الشَّجَرُ فَلَمْ آتِ حَتَّى أَمْسَيْتُ فَوَجَدْتُهُمَا قَدْ نَامَا فَحَلَبْتُ كَمَا كُنْتُ أَحْلُبُ فَجِئْتُ بِالْحِلاَبِ فَقُمْتُ عِنْدَ رُءُوسِهِمَا أَكْرَهُ أَنْ أُوقِظَهُمَا مِنْ نَوْمِهِمَا وَأَكْرَهُ أَنْ أَسْقِيَ الصِّبْيَةَ قَبْلَهُمَا وَالصِّبْيَةُ يَتَضَاغَوْنَ عِنْدَ قَدَمَىَّ فَلَمْ يَزَلْ ذَلِكَ دَأْبِي وَدَأْبَهُمْ حَتَّى طَلَعَ الْفَجْرُ فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ لَنَا مِنْهَا فُرْجَةً نَرَى مِنْهَا السَّمَاءَ ‏.‏ ...

Reference : Sahih Muslim 2743a

In-book reference : Book 49, Hadith 13

USC-MSA web (English) reference : Book 36, Hadith 6607

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Riyad as-Salihin » The Book of Miscellany - كتاب المقدمات

'Abdullah bin 'Umar bin Al-Khattab (May Allah be pleased with them) narrated that:

He heard Messenger of Allah (PBUH) as saying: "Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it. A rock fell down from the mountain and blocked the entrance of the cave. They said: 'Nothing will save you from this unless you supplicate to Allah by virtue of a righteous deed you have done.' Thereupon, one of them said: 'O Allah! I had parents who were old, and I used to offer them milk before any of my children or slaves. One day, I went far away in search of grazing and could not come back until they had slept. When I milked as usual and brought the drink I found them both asleep. I hated to disturb them and also disliked to give milk to my children before them. My children were crying out of hunger at my feet but I awaited with the bowl in my hand for them to wake up. When they awoke at dawn, they drank milk. O Allah! If I did so to seek Your Pleasure, then deliver us from the distress caused by the rock'. The rock moved slightly but they were unable to escape. The next said: 'O Allah! I had a cousin whom I loved more than any one else (in another version he said: as a man can love a woman). I wanted to have sexual intercourse with her but she refused. Hard pressed in a year of famine, she approached me. I gave her one hundred and twenty dinars on condition that she would yield herself to me. She agreed and when we got together (for sexual intercourse), she said: Fear Allah and do not break the seal unlawfully. I moved away from her in spite of the fact that I loved her most passionately; and I let her keep the money I had given her. O Allah! If I did that to seek Your Pleasure, then, remove the distress in which we are.' The rock moved aside a bit further but they were still unable to get out. The third one said: 'O Allah! I hired some labourers and paid them their wages except one of them departed without taking his due. I invested his money in business and the business prospered greatly. After a long time, he came to me and said: O slave of Allah! Pay me my dues. I said: All that you see is yours - camels, cattle, goats and slaves. He said: O slave of Allah! Do not mock at me. I assured him that I was not joking. So he took all the things and went away. He spared nothing. O Allah! If I did so seeking Your Pleasure, then relieve us of our distress.' The rock slipped aside and they got out walking freely".[Al-Bukhari and Muslim].

- وعن أبي عبد الرحمن عبد الله بن عمر بن الخطاب، رضي الله عنهما قال‏:‏ سمعت رسول الله صلى الله عليه وسلم يقول‏:‏ ‏"‏ انطلق ثلاثة نفر ممن كان قبلكم حتى آواهم المبيت إلى غار فدخلوه، فانحدرت صخرة من الجبل فسدت عليهم الغار، فقالوا‏:‏ إنه لا ينجيكم من هذه الصخرة إلا أن تدعوا الله بصالح أعمالكم‏.‏ قال رجل منهم‏:‏ اللهم كان لي أبوان شيخان كبيران، وكنت لا أغبق قبلهما أهلاً ولا مالاً‏.‏ فنأى بى طلب الشجر يوماً فلم أرح عليهما حتى ناما فحلبت لهما غبوقهما فوجدتهما نائمين فكرهت أن أوقظهما وأن أغبق قبلهما أهلاً أو مالاً، فلبثت- والقدح على يدى- أنتظر استيقاظهما حتى برق الفجر والصبية يتضاغون عند قدمى- فاستيقظا فشربا غبوقهما‏.‏ اللهم إن كنت فعلت ذلك ابتغاء وجهك ففرج عنا ما نحن فيه من هذه الصخرة، فانفرجت شيئاً لا يستطيعون الخروج منه‏.‏ قال الآخر‏:‏ اللهم إنه كانت لي ابنة عم كانت أحب الناس إلىّ ‏"‏ وفى رواية‏:‏ ‏"‏كنت أحبها كأشد ما يحب الرجال النساء، فأردتها على نفسها فامتنعت منى حتى ألمّت بها سنة من السنين فجاءتنى فأعطيتها عشرين ومائة دينار على أن تخلى بينى وبين نفسها ففعلت، حتى إذا قدرت عليها‏"‏ وفى رواية‏:‏ ‏"‏فلما قعدت بين رجليها، قالت‏:‏ اتق الله ولا تفض الخاتم إلا بحقه، فانصرفت عنها وهى أحب الناس إلى وتركت الذهب الذى أعطيتها، اللهم إن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه، فانفرجت الصخرة غير أنهم لا يستطيعون الخروج منها‏.‏ وقال الثالث‏:‏ اللهم استأجرت أجراء وأعطيتهم أجرهم غير رجل واحد ترك الذى له وذهب، فثمرت أجره حتى كثرت منه الأموال، فجاءنى بعد حين فقال‏:‏ ...

Reference : Riyad as-Salihin 12

In-book reference : Introduction, Hadith 12

Jami` at-Tirmidhi » Chapters on Tafsir - كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم

Narrated Abu Sa'eed Al-Khudri:

that the Messenger of Allah (SAW) said: "I am the chief of the children of Adam on the Day of Judgement and I am not boasting, and in my hand is the banner of praise and I am not boasting, and there has been no Prophet since Adam or other than him, except that he is under my banner. And I am the first for whom the earth will split open, and I am not boasting." He said: "The people will be frightened by three frights. So they will come to Adam saying: 'You are our father Adam, so intercede for us with your Lord.' So he says: 'I committed a sin for which I was expelled to the earth, so go to Nuh.' So they will come to Nuh and he will say: 'I supplicated against the people of the earth, so they were destroyed. So go to Ibrahim.' So they will go to Ibrahim, and he says: 'I lied three times.'" Then the Messenger of Allah (SAW) said: "He did not lie except defending Allah's religion." "So go to Musa.' So they will come to Musa, and he will say: 'I took a life. So go to 'Eisa. So they go to 'Eisa and he says: 'I was worshiped besides Allah. So go to Muhammad (SAW).'" He said: "So they will come to me, and I will go to them." (One of the narrators) Ibn Ju'dan said: "Anas said: 'It is as if I am looking at the Messenger of Allah (SAW), and he is saying: "So I will take hold of a ring of a gate of Paradise to rattle it, and it will be said: 'Who is there?' It will be said: 'Muhammad.' They will open it for me, and welcome me saying, 'Welcome.' I will fall prostrate and Allah will inspire me with statements of gratitude and praise and it will be said to me: 'Raise your head, ask and you shall be given, intercede, and your intercession shall be accepted, speak, and your saying shall be heard.' And that is Al-Maqam Al-Mahmud about which Allah said: It may be that your Lord will raise you to Maqaman-Mahmud (17:79)." Sufyan said: "None of it is from Anas except this sentence: 'I will take hold of a ring of a gate of Paradise to rattle it.'"

حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ جُدْعَانَ، عَنْ أَبِي نَضْرَةَ، عَنْ أَبِي سَعِيدٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَلاَ فَخْرَ وَبِيَدِي لِوَاءُ الْحَمْدِ وَلاَ فَخْرَ وَمَا مِنْ نَبِيٍّ يَوْمَئِذٍ آدَمُ فَمَنْ سِوَاهُ إِلاَّ تَحْتَ لِوَائِي وَأَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الأَرْضُ وَلاَ فَخْرَ قَالَ فَيَفْزَعُ النَّاسُ ثَلاَثَ فَزَعَاتٍ فَيَأْتُونَ آدَمَ فَيَقُولُونَ أَنْتَ أَبُونَا آدَمُ فَاشْفَعْ لَنَا إِلَى رَبِّكَ ‏.‏ فَيَقُولُ إِنِّي أَذْنَبْتُ ذَنْبًا أُهْبِطْتُ مِنْهُ إِلَى الأَرْضِ وَلَكِنِ ائْتُوا نُوحًا ‏.‏ فَيَأْتُونَ نُوحًا فَيَقُولُ إِنِّي دَعَوْتُ عَلَى أَهْلِ الأَرْضِ دَعْوَةً فَأُهْلِكُوا وَلَكِنِ اذْهَبُوا إِلَى إِبْرَاهِيمَ ‏.‏ فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُ إِنِّي كَذَبْتُ ثَلاَثَ كَذَبَاتٍ ‏"‏ ‏.‏ ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَا مِنْهَا كَذْبَةٌ إِلاَّ مَاحَلَ بِهَا عَنْ دِينِ اللَّهِ وَلَكِنِ ائْتُوا مُوسَى ‏.‏ فَيَأْتُونَ مُوسَى فَيَقُولُ إِنِّي قَدْ قَتَلْتُ نَفْسًا وَلَكِنِ ائْتُوا عِيسَى ‏.‏ فَيَأْتُونَ عِيسَى فَيَقُولُ إِنِّي عُبِدْتُ مِنْ دُونِ اللَّهِ وَلَكِنِ ائْتُوا مُحَمَّدًا قَالَ فَيَأْتُونَنِي فَأَنْطَلِقُ مَعَهُمْ ‏"‏ ‏.‏ قَالَ ابْنُ جُدْعَانَ قَالَ أَنَسٌ فَكَأَنِّي أَنْظُرُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ ...

Grade: Hasan (Darussalam)

Reference : Jami` at-Tirmidhi 3148

In-book reference : Book 47, Hadith 200

English translation : Vol. 5, Book 44, Hadith 3148

Riyad as-Salihin » The Book of Miscellaneous ahadith of Significant Values - كتاب المنثورات والملح

Ibn 'Abbas (May Allah be pleased with them) reported:

Ibrahim (PBUH) brought his wife and her son Isma'il (PBUH), while she was suckling him, to a place near the Ka'bah under a tree on the spot of Zamzam, at the highest place in the mosque. In those days, there was no human being in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Isma'il's mother followed him saying: "O Ibrahim! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her. Then she asked him: "Has Allah commanded you to do so?" He said: "Yes." She said: "Then He will not neglect us." She returned while Ibrahim proceeded onwards. Having reached the Thaniya, where they could not see him, he faced Ka'bah, raised his both hands and supplicated: "O our Rubb! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Rubb, that they may perform As-Salat (Iqamat-as-Salat). So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks." (14:37).Isma'il's mother went on suckling Isma'il and drinking from the water which she had. When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at Isma'il, tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of As-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from As-Safa, and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble till she crossed the valley and reached Al-Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between As-Safa and Al-Marwah) seven times." Ibn 'Abbas further related: The Prophet (PBUH) said, "This is the source of the tradition of the Sa'y - i.e., the going of people between the two mountains. When she reached Al-Marwah (for the last time), she heard a voice and she exclaimed: 'Shshs!' (Silencing herself) and listened attentively. She heard the voice again and said: 'O (whoever you may be) You have made me hear your voice; have you any succour for me?' And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or with his wing), till water flowed out from that place. She started to make something like of a basin around it, using her hands in this way and began to fill her water- skin with water with her hands, and the water was flowing out until she had scooped some of it." The Prophet (PBUH) further said, "May Allah bestow mercy on Isma'il's mother! Had she let the Zamzam flow without trying to control it (or had she not scooped in that water) while filling her water-skin, Zamzam would have been a stream flowing on the surface of the earth." The Prophet (PBUH) further added, "Then she drank (water) and suckled her child. The angel said to her: 'Do not be afraid of being neglected, for this is the site on which the House of Allah will be built by this boy and his father, and Allah will never let neglected His people.' The House of Allah (the Ka'bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She continued living in that way till some people from the tribe of Jurhum passed by her and her child. As they were coming from through the way of Kada', in the lower part of Makkah where they saw a bird that had a habit of flying around water and not leaving it. They said: 'This bird must be flying over water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came towards the water." The Prophet (PBUH) added, "Isma'il's mother was sitting near the water. They asked her: 'Do you allow us to stay with you?' She replied: 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet (PBUH) further said, "Isma'il's mother was pleased with the whole situation as she used to love the company of the people. So, they settled there, and later on they sent for their families who came and settled with them. The child (i.e., Isma'il) grew up and learnt Arabic from them (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty, they gave him one of their daughters in marriage. After Isma'il's mother had died, Ibrahim came after Isma'il's marriage in order to see his family that he had left before, but he did not find Isma'il there. When he asked Isma'il's wife about him, she replied: 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied complaining to him: 'We are living in hardship, misery and destitution.' He said: 'When your husband returns, convey my salutations to him and tell him to change the threshold of the door of his house.' When Isma'il came, he seemed to have perceived something unusual. He asked his wife: 'Did anyone visit you?' She replied: 'Yes, an old man of such and such description came and asked me about you and I informed him, and he asked about our state of living, and, I told him that we were living in hardship and poverty.' Thereupon Isma'il said: 'Did he advise you anything?' She replied: 'Yes, he told me to convey his salutations to you and to change the threshold of your door.' Isma'il said: 'That was my father, and he has ordered me to divorce you. Go back to your family.' So Isma'il divorced her and married another woman from amongst them (Jurhum). Then Ibrahim stayed away from them for a period as long as Allah wished, and called on them again but did not find Isma'il. So he came to Isma'il's wife and asked her about him. She said: 'He has gone in search of our livelihood.' Ibrahim asked her about their sustenance and living: 'How are you getting on?' She replied: 'We are prosperous and well off.' Then she praised Allah, the Exalted. Ibrahim asked: 'What kind of food do you eat?' She said: 'Meat.' He said: 'What do you drink?' She said: 'Water.' He said, 'O Allah! Bless their meat and water!"' The Prophet (PBUH) added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet (PBUH) further said, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected because these things do not suit him unless he lives in Makkah." The Prophet (PBUH) added, "Then Ibrahim said to Isma'il's wife, 'When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his door.' When Isma'il came back, he asked his wife: 'Did anyone call on you?' She replied: 'Yes, a good looking old man came to me.' She praised him and added: 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in good condition.' Isma'il asked her: 'Did he give you a piece of advice?' She said: 'Yes, he told me to convey his regards to you and ordered that you should keep firm the threshold of your door.' On that Isma'il said: 'He was my father and you are the threshold of the door. He has ordered me to keep you with me.' Then Ibrahim stayed away from them for a period as long as Allah wished and called on them afterwards. He saw Isma'il under a tree near Zamzam, sharpening his arrows. When he saw Ibrahim, he rose up to welcome him, and they greeted each other as a father does with his son or a son does with his father. Ibrahim said: 'O Isma'il! Allah has given me an order.' Isma'il said: 'Do what your Rubb has commanded you to do.' Ibrahim asked: 'Will you help me?' Isma'il said: 'I will help you.' Ibrahim said: 'Allah has ordered me to build a house here, pointing to a hillock higher than the land surrounding it."' The Messenger of Allah (PBUH) added, "Then they raised the foundations of the House (i.e., Ka'bah). Isma'il brought the stones and Ibrahim was building (the house). When the walls became high, Isma'il brought stone and placed it for Ibrahim who stood over it and carried on building the House, while Isma'il was handing over the stones to him, both of them prayed: 'O our Rubb! Accept this service from us! Verily, You are the All- Hearer and the All-Knower."'[Al-Bukhari].There are some more narrations about this incident, some adding details and some with minor variations in the wordings.

- وعن بن عباس رضي الله عنهما قال‏:‏ جاء إبراهيم صلى الله عليه وسلم بأم إسماعيل وبابنها إسماعيل وهي ترضعه حتى وضعها عند البيت عند دوحة فوق زمزم في أعلى المسجد وليس بمكة يومئذ أحد وليس بها ماء، فوضعهما هناك، ووضع عندهما جراباً فيه تمر، وسقاء فيه ماء، ثم قفى إبراهيم منطلقاً، فتبعته أم إسماعيل فقالت‏:‏ يا إبراهيم أين تذهب وتتركنا بهذا الوادي الذي ليس فيه أنيس ولا شيء‏؟‏ فقالت له ذلك مراراً، وجعل لا يلتفت إليها، قالت له‏:‏ آلله أمرك بهذا‏؟‏ قال‏:‏ نعم ، قالت‏:‏ إذا لا يضيعنا، ثم رجعت، فانطلق إبراهيم صلى الله عليه وسلم ، حتى إذا كان عند الثنية حيث يرونه استقبل بوجهه البيت ، ثم دعا بهؤلاء الدعوات ، فرفع يديه فقال‏:‏ ‏{‏ربنا إني أسكنت من ذريتي بواد غير ذي زرع‏}‏ حتى بلغ ‏{‏يشكرون‏}‏ وجعلت أم إسماعيل ترضع إسماعيل، وتشرب من ذلك الماء، حتى إذا نفد ما في السقاء عطشت، وعطش ابنها، وجعلت تنظر إليه يتلوى -أوقال‏:‏ يتلبط- فانطلقت كراهية أن تنظر إليه ، فوجدت الصفا أقرب جبل في الأرض يليها، فقامت عليه، ثم استقبلت الوادي تنظر هل ترى أحداً‏؟‏ فلم تر أحداً، فهبطت من الصفا حتى إذا بلغت الوادي، رفعت طرف درعها، ثم سعت سعي الإنسان المجهود حتى جاوزت الوادي، ثم أتت المروة، فقامت عليها، فنظرت هل ترى أحداً‏؟‏ فلم تر أحداً، ففعلت ذلك سبع مرات، قال ابن عباس رضي الله عنهما‏:‏ قال النبي صلى الله عليه وسلم ‏ "‏فذلك سعي الناس بينها‏"‏ فلما أشرفت على المروة سمعت صوتاً، فقالت‏:‏ صه-تريد نفسها- ثم تسمّعت ، فسمعت أيضاً فقالت‏:‏ قد أسمعت إن كان عندك غواث فأغث، فإذا هى بالملك عند موضع ...

Reference : Riyad as-Salihin 1867

In-book reference : Book 18, Hadith 60

Riyad as-Salihin » The Book of Miscellany - كتاب المقدمات

Anas (May Allah be pleased with him) reported:

One of the sons of Abu Talhah (May Allah be pleased with him) was ailing. Abu Talhah went out and the boy died in his absence. When he came back, he inquired, "How is the boy?". Umm Sulaim, the mother of the boy, replied, "Better than before". Then she placed his evening meal before him and he ate it; and thereafter slept with her. At last, she said to him: "Arrange for the burial of the boy". In the morning, Abu Talhah went to Messenger of Allah (PBUH) and informed him of the event. He enquired, "Did you sleep together last night?" Abu Talhah replied in the affirmative, on which the Prophet (PBUH) supplicated, "O Allah bless them." Thereafter, she gave birth to a boy. Abu Talhah said to me: "Take up the boy and carry him to the Prophet (PBUH)"; and he sent some dates with him. The Prophet (PBUH) enquired, "Is there anything with him?" He said; "Yes, some dates". The Prophet (PBUH) took a date, chewed it and put it in the mouth of the baby and rubbed the chewed date around the baby's gum and named him 'Abdullah.[Al-Bukhari and Muslim].The narration in Bukhari adds: Ibn 'Uyainah relates that a man from the Ansar told him that he had seen nine sons of this 'Abdullah, every one of whom had committed the Noble Qur'an to memory.The narration of Muslim says: The son of Abu Talhah (May Allah be pleased with him) who was born of Umm Sulaim died. She (Umm Sulaim) said to the members of the family: "Do not tell Abu Talhah about his son until I mention it to him myself." Abu Talhah came (home) and she gave him supper. He ate and drank. She then beautified herself the best way she ever did and he slept with her. When she saw that he was satisfied after sexual intercourse with her, she said, "O Abu Talhah! If some people borrow something from another family and then (the members of the family) ask for its return, would they refuse to give it back to them." He said, "No". She said, "Then hope reward for your son". Abu Talhah got angry, and said; "You left me uninformed until I stained myself (with sexual intercourse) and then you told me about my son. "He went to Messenger of Allah (PBUH) and informed him about the matter. Thereupon Messenger of Allah (PBUH) said, "May Allah bless the night you spent together!" He (the narrator) said: She conceived. (One day) Messenger of Allah (PBUH) was in the course of a journey and she was along with him. When Messenger of Allah (PBUH) used to come back to Al-Madinah from a journey, he would not enter it (during the night). When the people came near Al- Madinah, she felt labour pains. He (Abu Talhah) remained with her and Messenger of Allah (PBUH) proceeded on. Abu Talhah said: "O Rubb, You know that I love to go along with Messenger of Allah (PBUH) when he goes out and enter along with him when he enters, and I have been detained as You see." Umm Sulaim then said: "O Abu Talhah, I do not feel (so much pain) as I was feeling earlier, so we better proceed on. So we proceeded on and she felt the labour of delivery as they reached (Al-Madinah). She gave birth to a male child. My mother said to me: "O Anas, none should suckle him until you go to Messenger of Allah (PBUH) tomorrow morning." The next morning I carried the baby with me to Messenger of Allah (PBUH), and narrated the rest of the story.[Al-Bukhari and Muslim].

- وعن أنس رضي الله عنه قال‏:‏ كان ابن لأبي طلحة رضي الله عنه يشتكي، فخرج أبو طلحة، فقبض الصبي، فلما رجع أبو طلحة قال‏:‏ ما فعل ابني‏؟‏ قالت أم سليم وهى أم الصبي ‏:‏ هو أسكن ما كان، فقربت إليه العشاء فتعشى، ثم أصاب منها، فلما فرغ قالت‏:‏ واروا الصبي، فلما أصبح أبو طلحة أتى رسول الله صلى الله عليه وسلم فأخبره، فقال‏:‏ ‏"‏أعرستم الليلة ‏؟‏‏"‏ قال‏:‏ نعم ، قال‏:‏ ‏"‏اللهم بارك لهما، فولدت غلاماً، فقال لي أبو طلحة‏:‏ احمله حتى تأتى به النبي صلى الله عليه وسلم، وبعث معه بتمرات، فقال‏:‏ ‏"‏أمعه شيء‏؟‏‏"‏ قال‏:‏ نعم، تمرات فأخذها النبي صلى الله عليه وسلم فمضغها ، ثم أخذها من فيه فجعلها في فيّ الصبي ، ثم حنكه وسماه عبد الله‏.‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

وفى رواية لمسلم‏:‏ مات ابن لأبي طلحة بن أم سليم ، فقالت لأهلها لا تحدثوا أبا طلحة بابنه حتى أكون أنا أحدثه، فجاء فقربت إليه عشاءً فأكل وشرب، ثم تصنعت له أحسن ما كانت تصنع قبل ذلك، فوقع بها، فلما أن رأت أنه قد شبع وأصاب منها قالت‏:‏ يا أبا طلحة، أرأيت لو أن قوماً أعاروا عاريتهم أهل بيت فطلبوا عاريتهم، ألهم أن يمنعوهم‏؟‏ قال‏:‏ لا، فقالت ‏:‏ فاحتسب ابنك‏.‏ قال‏:‏ فغضب، ثم قال‏:‏ تركتني حتى إذا تلطخت أخبرتني بابني‏؟‏‏!‏ فانطلق حتى أتى رسول الله صلى الله عليه وسلم فأخبره بما كان ، فقال رسول الله صلى الله عليه وسلم‏.‏ ‏"‏بارك الله في ليلتكما‏"‏ قال‏:‏ فحملت، قال وكان رسول الله صلى الله عليه وسلم في سفر وهي معه، وكان رسول الله صلى الله عليه وسلم إذا أتى المدينة من سفر لا يطرقها طروقاً فدنوا من المدينة، ...

Reference : Riyad as-Salihin 44

In-book reference : Introduction, Hadith 44

Sahih Muslim » The Book of Zuhd and Softening of Hearts - كتاب الزهد والرقائق

Suhaib reported that Allah's Messenger (may peace be upon him) thus said:

There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk's) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don't give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you. He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he 'said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water). So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the young boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth.

حَدَّثَنَا هَدَّابُ بْنُ خَالِدٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، حَدَّثَنَا ثَابِتٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ، أَبِي لَيْلَى عَنْ صُهَيْبٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ كَانَ مَلِكٌ فِيمَنْ كَانَ قَبْلَكُمْ وَكَانَ لَهُ سَاحِرٌ فَلَمَّا كَبِرَ قَالَ لِلْمَلِكِ إِنِّي قَدْ كَبِرْتُ فَابْعَثْ إِلَىَّ غُلاَمًا أُعَلِّمْهُ السِّحْرَ ‏.‏ فَبَعَثَ إِلَيْهِ غُلاَمًا يُعَلِّمُهُ فَكَانَ فِي طَرِيقِهِ إِذَا سَلَكَ رَاهِبٌ فَقَعَدَ إِلَيْهِ وَسَمِعَ كَلاَمَهُ فَأَعْجَبَهُ فَكَانَ إِذَا أَتَى السَّاحِرَ مَرَّ بِالرَّاهِبِ وَقَعَدَ إِلَيْهِ فَإِذَا أَتَى السَّاحِرَ ضَرَبَهُ فَشَكَا ذَلِكَ إِلَى الرَّاهِبِ فَقَالَ إِذَا خَشِيتَ السَّاحِرَ فَقُلْ حَبَسَنِي أَهْلِي ‏.‏ وَإِذَا خَشِيتَ أَهْلَكَ فَقُلْ حَبَسَنِي السَّاحِرُ ‏.‏ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَتَى عَلَى دَابَّةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَقَالَ الْيَوْمَ أَعْلَمُ آلسَّاحِرُ أَفْضَلُ أَمِ الرَّاهِبُ أَفْضَلُ فَأَخَذَ حَجَرًا فَقَالَ اللَّهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هَذِهِ الدَّابَّةَ حَتَّى يَمْضِيَ النَّاسُ ‏.‏ فَرَمَاهَا فَقَتَلَهَا وَمَضَى النَّاسُ فَأَتَى الرَّاهِبَ فَأَخْبَرَهُ فَقَالَ لَهُ الرَّاهِبُ أَىْ بُنَىَّ أَنْتَ الْيَوْمَ أَفْضَلُ مِنِّي ‏.‏ قَدْ بَلَغَ مِنْ أَمْرِكَ مَا أَرَى وَإِنَّكَ سَتُبْتَلَى فَإِنِ ابْتُلِيتَ فَلاَ تَدُلَّ عَلَىَّ ‏.‏ وَكَانَ ...

Reference : Sahih Muslim 3005

In-book reference : Book 55, Hadith 93

USC-MSA web (English) reference : Book 42, Hadith 7148

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Riyad as-Salihin » The Book of Miscellany - كتاب المقدمات

Suhaib (May Allah be pleased with him) reported that the Messenger of Allah (PBUH) said, "There lived a king before you and he had a court magician. As he (the magician) grew old, he said to the king:

'I have grown old, so send me a young boy in order to teach him magic.' The king sent him a young boy to serve the purpose. And on his way (to the magician) the young boy met a monk to whom he listened to and liked it. It became his habit that on his way to the magician, he would meet the monk and sit there and would come to the magician (late). The magician used to beat him because of this delay. He complained about this to the monk who said to him: 'When you feel afraid of the magician, say: Members of my family detained me. And when you fear your family, say: The magician detained me.' It so happened that there came a huge beast and it blocked the way of the people, and the young boy said: 'I will know today whether the magician or the monk is better.' He picked up a stone and said: 'O Allah, if the way of the monk is dearer to You than the way of the magician, bring about death to the animal so that the people be able to move about freely.' He threw that stone at it and killed it and the people began to move about freely. He then came to the monk and told him the story. The monk said: 'Son, today you are superior to me. You have come to a stage where I feel that you would be soon put to a trial, and in case you are put to a trial, do not reveal me.' That young boy began to heal those born blind and the lepers and he, in fact, began to cure people from all kinds of illnesses. When a courtier of the king who had gone blind heard about him, he came to him with numerous gifts and said, 'If you cure me, all these things will be yours.' He said, 'I myself do not cure anyone. It is Allah, the Exalted, Alone Who cures; and if you affirm faith in Allah, I shall also supplicate to Allah to cure you.' This courtier affirmed his faith in Allah and Allah cured him. He came to the king and sat by his side as he used to sit before. The king said to him, 'Who restored your eyesight?' He said, 'My Rubb.' Thereupon he said, 'Do you have another lord besides me?' He said, 'My Rubb and your Rubb is Allah.' So the king kept torturing him untill he revealed the young boy. The young boy was thus summoned and the king said to him, 'O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and the lepers and you do such and such.' Thereupon he said, 'I do not cure anyone; it is Allah Alone Who cures,' and the king took hold of him and began to torture him until he revealed of the monk. The monk was summoned and it was said to him: 'You should turn back from your religion.' But he refused. The king sent for a saw, placed it in the middle of his head and cut him into two parts that fell down. Then the courtier of the king was brought forward and it was said to him: 'Turn back from your religion.' He, too, refused, and the saw was placed in the midst of his head and he was torn into two parts. Then the boy was sent for and it was said to him: 'Turn back from your religion.' He refused. The king then handed him over to a group of his courtiers, and said to them: 'Take him to such and such mountain; make him climb up that mountain and when you reach its peak ask him to renounce his Faith. If he refuses to do so, push him to his death.' So they took him and made him climb up the mountain and he said: 'O Allah, save me from them in any way you like,' and the mountain began to shake and they all fell down (dead) and that young boy came walking to the king. The king said to him, 'What happened to your companions?' He said, 'Allah has saved me from them.' He again handed him to some of his courtiers and said: 'Take him and carry him in a boat and when you reach the middle of the sea, ask him to renounce his religion. If he does not renounce his religion throw him (into the water).' So they took him and he said: 'O Allah, save me from them.' The boat turned upside down and they all drowned except the young boy who came walking to the king. The king said to him, 'What happened to your companions?' He said, 'Allah has saved me from them,' and he said to the king: 'You cannot kill me until you do what I command you to do.' The king asked, 'What is that?' He said, 'Gather all people in one place and tie me up to the trunk of a tree, then take an arrow from my quiver and say: With the Name of Allah, the Rubb of the boy; then shoot me. If you do that you will be able to kill me.' 'The king called the people in an open field and tied the young boy to the trunk of a tree. He took out an arrow from his quiver, fixed in the bow and said, 'With the Name of Allah, the Rubb of the young boy,' he then shot the arrow and it hit the boy's temple. The young boy placed his hand upon the temple where the arrow had hit him and died. The people then said: 'We believe in the Rubb of this young boy.' The king was told: 'Do you see what you were afraid of, by Allah it has taken place; all people have believed.' The king then commanded that trenches be dug and fire lit in them, and said: 'He who would not turn back from his (the young boy's) religion, throw him in the fire' or 'he would be ordered to jump into it.' They did so till a woman came with her child. She felt hesitant in jumping into the fire. The child said to her: 'O mother! Endure (this ordeal) for you are on the Right Path".[Muslim].

- وعن صهيب رضي الله عنه أن رسول الله صلى الله عليه وسلم قال‏:‏ ‏"‏ كان ملك فيمن كان قبلكم، وكان له ساحرٌ، فلما كبر قال للملك ‏:‏ إني قد كبرت فابعث إلى غلاماً أعلمه السحر؛ فبعث إليه غلاماً يعلمه، وكان في طريقه إذا سلك راهبٌ، فقعد إليه وسمع كلامه فأعجبه، وكان إذا أتى الساحر مر بالراهب وقعد إليه، فإذا أتى الساحر ضربه، فشكا ذلك إلى الراهب فقال‏:‏ إذا خشيت الساحر فقال‏:‏ حبسني أهلي، وإذا خشيت أهلك فقل‏:‏ حبسني الساحر‏.‏ فبينما هو على ذلك إذ أتى على دابةٍ عظيمةٍ قد حبست الناس فقال‏:‏ اليوم أعلم آلساحر أفضل أم الراهب أفضل‏؟‏ فآخذ حجراً فقال‏:‏ اللهم إن كان أمر الراهب أحب إليك من أمر الساحر فاقتل هذه الدابة حتى يمضي الناس، فرماها فقتلها ومضى الناس، فأتى الراهب فأخبره‏.‏ فقال له الراهب‏:‏ أي بني أنت اليوم أفضل مني، قد بلغ أمرك ما أرى، وإنك ستبتلى، فإن ابتليت فلا تدل علي؛ وكان الغلام يبرئ الأكمه والأبرص، ويداوي الناس من سائر الأدواء‏.‏ فسمع جليس للملك كان قد عمي، فأتاه بهدايا كثيرةٍ فقال‏:‏ ما هاهُنا لك أجمع إن أنت شفيتنى، فقال‏:‏ إني لا أشفي أحداً إنما يشفى الله تعالى، فإن آمنت بالله دعوت الله فشفاك، فآمن بالله تعالى فشفاه الله تعالى، فأتى الملك فجلس إليه كما كان يجلس فقال له الملك‏:‏ من ردّ عليك بصرك‏؟‏ فقال‏:‏ ربي قال‏:‏ ولك رب غيري ‏؟‏‏(‏ قال‏:‏ ربي وربك الله، فأخذه فلم يزل يعذبه حتى دل على الغلام، فجئ بالغلام فقال له الملك‏:‏ أى بني قد بلغ من سحرك ما تبرئ الأكمه والأبرص وتفعل وتفعل فقال‏:‏ إني لا أشفي أحداً، إنما يشفي الله تعالى، فأخذه فلم يزل يعذبه ...

Reference : Riyad as-Salihin 30

In-book reference : Introduction, Hadith 30

Mishkat al-Masabih » The Rites of Pilgrimage - كتاب المناسك

Jabir b. ‘Abdallah said:

God’s messenger remained in Medina nine years, during which he had not performed the hajj, then made a public announcement in the tenth year to the effect that God’s messenger was about to perform the hajj. Large numbers came to Medina, and we went out with him. When we reached Dhul Hulaifa, Asma’ daughter of ‘Umais, gave birth to Muhammad b. Abu Bakr and sent to God’s messenger asking what she was to do. He replied, “Bathe, bandage your private parts with a cloth, and put on the ihram.” God’s messenger then prayed in the mosque, and after he had mounted al-Qaswa' and his she-camel stood erect with him on its back at al-Baida’, he raised his voice declaring God’s unity and saying, “Labbaik, O God, labbaik labbaik; Thou hast no partner; labbaik; praise and grace are Thine and the dominion; Thou hast no partner.” Jabir said : We did not express our intention of performing anything but the hajj, being unaware of the ‘umra [at that season], but when we came with him to the House he touched the corner and made seven circuits, running three of them and walking four. Then going forward to the station of Abraham, he recited, “And take the station of Abraham as a place of prayer.” (Qur’an 2:125)He then prayed two 'rak'as, having the station between him and the House. A version says that he recited in the two rak'as,. “Say, He is God, One,” and, “Say, O infidels.” (Qur’an 112, and 109) He then returned to the corner and touched it, after which he went out by the gate to as-Safa, on coming near to which he recited. “As-Safa and al-Marwa are among the signs appointed by God,” (Qur’an 2:158) adding, “I begin with what God began with.” So he went first to as-Safa, and mounting it till he could see the House, he faced the qibla, declared God's unity, proclaimed His greatness, and said, “There is no god but God alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent; there is no god but God alone who alone has fulfilled His promise, helped His servant and routed the confederates." He then made supplication in the course of that, saying such words three times. He next descended and walked towards al-Marwa, and when his feet came down into the bottom of the valley he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at as-Safa, and when he came to al-Marwa for the last time, he called out, he being on al-Marwa and the people below him, saying, “If I had known before what I have come to know afterwards regarding my religion, I would not have brought sacrificial animals but made it an 'umra ; so if any of you has no sacrificial animals he,may take off the ihram and treat it as an ‘umra. Suraqa b. Malik b.Jush'um then got up and asked, “Messenger of God, does this apply to the present year, or does it apply for ever?" God’s messenger intertwined his fingers and said twice, “The ‘umra has become incorporated in the hajj," adding “No, but for ever and ever." ‘Ali came from the Yemen with the Prophet’s sacrificial animals and he asked him what he had said when he undertook the duty of performing the hajj. He replied that he had said, “0 God, I am putting on the ihram for the same purpose as Thy messenger has put it on." He said, “I have with me the sacrificial animals, so do not put off the ihram.” [Jabir] said: The total of those sacrificial animals brought by ‘Ali from the Yemen and of those brought by the Prophet was a hundred. Then all the people, except the Prophet and those who had with them sacrificial animals, removed the ihram and clipped their hair. When yaum at-tarwiya (The 8th of Dhul Hijja, the day when pilgrims leave Mecca and go to Mina. The name is commonly explained as meaning that this was the day when the pilgrims provided themselves with a supply of water for the arid journey before them) came they went towards Mina having put on the ihram for the hajj, and the Prophet rode and prayed there the noon, afternoon, sunset, evening and dawn prayers. After that he waited a little till the sun rose, and gave orders for a tent of hair to be set up for him at Namira (A place or a hill near ‘Arafa). God’s messenger then set out, and Quraish did not doubt that he would observe a halt at the sacred site (At al-Muzdalifa, al-Mash'ar al-haram, a hill sacred to the god Ouzah in pre-lslamic times), as Quraish used to do in the pre-Islamic period ; but he passed on till he came to ‘Arafa and found that the tent had been set up for him at Namira. There he dismounted, and when the sun had passed the meridian he ordered al- Qaswa’ to be brought, and when it was saddled for him he went down into the valley and addressed the people, saying, “Your lives and your property must be respected by one another like the sacredness of this day of yours in this month of yours in this town of yours. Everything pertaining to the pre-Islamic period has been put under my feet, and claims for blood-vengeance belonging to the pre-lslamic period have been abolished. The first of those murdered among us whose blood-vengeance I remit is the son of Rabi'a b. al-Harith (Rabi’a was a grandson of 'Abd al-Muttalib. The name of the child who had been killed is variously given as Adam, Tammam and Iyas. Ibn ‘Abd al-Barr says Adam is a mistake, but does not commit himself to either of the other two names) who was suckled among the B. Sa'd and killed by Hudhail. The usury of the pre-Islamic period is abolished, and the first of our usury I abolish is that of ‘Abbas b. ‘Abd al-Muttalib, for it is all abolished. Show fear towards God regarding women, for you have got them under God’s security, and have the right to intercourse with them by God's word. They must not bring into your houses anyone whom you dislike, but if they do that beat them, though not severely. You are responsible for providing them with their food and clothing in a fitting manner. I have left among you something, i.e. God’s Book, by which, if you hold to it, you will never again go astray. You will be asked about me, so what will you say?" They replied, “We testify that you have conveyed and fulfilled the message and given counsel. ” Then raising his forefinger towards the sky and pointing it at the people, he said, “O God, be witness ; O God, be witness,” saying it three times. Bilal then uttered the call to prayer, and the iqama, and he prayed the noon prayer; he then uttered the iqama and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted his camel and came to the place of standing, making his she-camel al-Qaswa’ turn its back to the rocks and having the path taken by those who went on foot (The Arabic is Habl al-mushat, which is variously explained as above, or as ‘the concourse of horse on foot', or as the name of a place.) in front of him. He faced the qibla and remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usama up behind him and went quickly till he came to al-Muzdalifa, where he prayed the sunset and the evening prayer with one adhan and two iqamas without saying ‘Glory be to God' between them. He then lay down till dawn and prayed the dawn prayer with an adhan and an iqama when the morning light was clear. He then mounted al-Qaswa’ and when he came to the sacred site he faced the qibla, supplicated God, declared His greatness, His uniqueness and His unity, and kept standing till the daylight was very clear. He then went quickly before the sun rose, taking al-Fadl b. ‘Abbas behind him, and came to the valley of Muhassir (Between al-Muzdalifa and Mini). He urged the camel a little and following the middle road which comes out at the greatest jamra (Jamra, originally a pebble, is applied to a heap of stones, of which there are three in the valley of Mina. One of the rites of the hajj is to throw small stones at them), he came to the jamra which is beside the tree. At this he threw seven small pebbles (Literally, 'pebbles that are thrown’: used to indicate small pebbles about the size of a date-stone), saying “God is most great” each time he threw a pebble. He threw them from the bottom of the valley, then went to the place of sacrifice and sacrificed sixty-three victims with his own hand. Then he gave some to ‘Ali who sacrificed the remainder, and he shared with him in his sacrificial animals. After that he ordered that a piece of flesh from each victim should be put in a pot, and when it was cooked the two of them ate some of it and drank some of its broth. Then God’s messenger mounted, and going quickly to the House, prayed the noon prayer in Mecca. He came to the B. ‘Abd al-Muttalib who were supplying water at Zamzam and said, “Draw water, B. ‘Abd al-Muttalib. Were it not that people would take from you the right to draw water, I would draw it along with you.” So they handed him a bucket and he drank from it. Muslim transmitted it.

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَكَثَ بِالْمَدِينَةِ تِسْعَ سِنِينَ لَمْ يَحُجَّ ثُمَّ أَذَّنَ فِي النَّاسِ بالحجِّ فِي الْعَاشِرَةِ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَاجٌّ فَقَدِمَ الْمَدِينَةَ بَشَرٌ كَثِيرٌ فَخَرَجْنَا مَعَهُ حَتَّى إِذَا أَتَيْنَا ذَا الْحُلَيْفَةِ فَوَلَدَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ مُحَمَّدَ بْنَ أَبِي بَكْرٍ فَأَرْسَلَتْ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: كَيْفَ أصنعُ؟ قَالَ: «اغتسِلي واستثقري بِثَوْبٍ وَأَحْرِمِي» فَصَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْمَسْجِدِ ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى إِذَا اسْتَوَتْ بِهِ نَاقَتُهُ عَلَى الْبَيْدَاءِ أَهَلَّ بِالتَّوْحِيدِ «لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيكَ لَكَ» . قَالَ جَابِرٌ: لَسْنَا نَنْوِي إِلَّا الْحَجَّ لَسْنَا نَعْرِفُ الْعُمْرَةَ حَتَّى إِذَا أَتَيْنَا الْبَيْتَ مَعَهُ اسْتَلَمَ الرُّكْنَ فَطَافَ سَبْعًا فَرَمَلَ ثَلَاثًا وَمَشَى أَرْبَعًا ثُمَّ تَقَدَّمَ إِلَى مَقَامِ إِبْرَاهِيمَ فَقَرَأَ: (وَاتَّخِذُوا مِنْ مَقَامِ إِبراهيمَ مُصَلَّى) فَصَلَّى رَكْعَتَيْنِ فَجَعَلَ الْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ وَفِي رِوَايَةٍ: أَنَّهُ قَرَأَ فِي الرَّكْعَتَيْنِ: (قُلْ هوَ اللَّهُ أَحَدٌ و (قُلْ يَا أيُّها الكافِرونَ) ثُمَّ ...

صَحِيح (الألباني) حكم :

Reference : Mishkat al-Masabih 2555

In-book reference : Book 10, Hadith 49