The news of my fasting was mentioned to the Prophet (ﷺ) . So he entered upon me and I put for him a
leather cushion stuffed with palm-fibres. The Prophet (ﷺ) sat on the floor and the cushion was between me
and him. He said to me, "Isn't it sufficient for you (that you fast) three days a month?" I said, "O
Allah's Messenger (ﷺ)! (I can fast more than this)." He said, "You may fast) five days a month." I said, "O
Allah's Messenger (ﷺ)! (I can fast more than this)." He said, "(You may fast) seven days." I said, "O Allah's
Apostle!" He said, "Nine." I said, "O Allah's Messenger (ﷺ)!" He said, "Eleven." I said, "O Allah's Messenger (ﷺ)!"
He said, "No fasting is superior to the fasting of (the Prophet (ﷺ) David) which was one half of a year, and
he used, to fast on alternate days. (See Hadith No. 300, Vol 3)
Sahih al-Bukhari Book 79, Hadith 51
I came to Mu'awiyah in Jerusalem. He led us in the Friday prayer. I saw that most of the people in the mosque were the Companions of the Prophet (ﷺ). I saw them sitting in ihtiba condition, i.e. sitting on hips erecting the feet and sticking them to the stomach and holding them with hands or tying them with a cloth to the back, while the imam was giving sermon.
Abu Dawud said: Ibn 'Umar used to sit in ihtiba position while the imam gave the Friday sermon. Anas b. Malik, Shuraih, Sa'sa'ah b. Sawhan, Sa'id b. al-Musayyib, Ibrahim al-Nakha'i, Makhul, Isma'il, Ismail b. Muhammad b. Sa'd, and Nu'aim b. Sulamah said: There is no harm in sitting in ihtiba position.
Abu Dawud said: I do not know whether anyone considered it disapproved except 'Ubadah b. Nasayy.
Sunan Abi Dawud Book 2, Hadith 722
"Humaid narrated: 'Anas - bin Malik - was asked about the torment of the grave and about the Dajjal. He said: "The Prophet of Allah used to say: Allahumma, inni a'udhu bika minal-kasali, wal-harami, wal-jubni, wal-bukhli, wa fitnatid-dajjali, wa 'adhabil-qabr (O Allah, I seek refuge with You from laziness, old age, cowardice, stinginess, the tribulation of the Dajjal and the torment of the grave.)'"
Sunan an-Nasa'i Book 50, Hadith 30
Yahya related to me from Malik that he had heard that Marwan ibn
al-Hakam decided about a man who had made a vow to abstain from
intercourse with his wife, that when four months had passed, it was a
divorce and he could return to her as long as she was in her idda.
Malik added, "That was also the opinion of Ibn Shihab."
Malik said that if a man made a vow to abstain from intercourse
with his wife and at the end of four months he declared his intent to
continue to abstain, he was divorced. He could go back to his wife,
but if he did not have intercourse with her before the end of her
idda, he had no access to her and he could not go back to her unless
he had an excuse - illness, imprisonment, or a similar excuse. His
return to her maintained her as his wife. If her idda passed and then
he married her after that and did not have intercourse with her until
four months had passed and he declared his intent to continue to
abstain, divorce was applied to him by the first vow. If four months
passed, and he had not returned to her, he had no idda against her nor
access because he had married her and then divorced her before
touching her.
Malik said that a man who made a vow to abstain
from intercourse with his wife and continued to abstain after four
months and so divorced her, but then returned and did not touch her
and four months were completed before her idda was completed, did not
have to declare his intent and divorce did not befall him. If he had
intercourse with her before the end of her idda, he was entitled to
her. If her idda passed before he had intercourse with her, he had no
access to her. This is what Malik preferred of what he had heard on
the subject.
Malik said that if a man made a vow to abstain
from intercourse with his wife and then divorced her, and the four
months of the vow were completed before completion of the idda of the
divorce, it counted as two pronouncements of divorce. If he declared
his intention to continue to abstain and the idda of the divorce
finished before the four months the vow of abstention was not a
divorce. That was because the four months had passed and she was not
his on that day.
Malik said, "If someone makes a vow not to
have intercourse with his wife for a day or a month and then waits
until more than four months have passed, it is not ila. Ila only
applies to someone who vows more than four months. As for the one who
vows not to have intercourse with his wife for four months or less
than that, I do not think that it is ila because when the term enters
into it at which it stops, he comes out of his oath and he does not
have to declare his intention."
Malik said, "If someone vows
to his wife not to have intercourse with her until her child has been
weaned, that is not ila. I have heard that Ali ibn Abi Talib was asked
about that and he did not think that it was ila."
Muwatta Malik Book 29, Hadith 21
When the Prophet (ﷺ) wanted to travel, when he mounted his riding camel, he would say the Takbir three times and say: Glory is to Him Who has subjected this to us, and we were not able to do it. And, surely, to our Lord are we returning (Subḥān alladhī sakh-khara lanā hādhā wa mā kunnā lahū muqrinīn. Wa innā ilā rabbinā lamunqalibūn). Then he would say: “O Allah, I ask You in this journey of mine from the righteousness and piety and actions that which you are pleased with. O Allah, ease for us the path, and make near for us the distance of the land. O Allah, You are the companion in the journey, and the caretaker for the family. O Allah, accompany us in our journey, and take care of our families (Allāhumma innī as’aluka fī safarī hādhā minal-birri wat-taqwā, wa minal-`amali mā tarḍā. Allāhumma hawwin `alainal-masīra, waṭwi `annā bu`dal-arḍ. Allāhumma antaṣ-ṣāḥibu fis safari wal-khalīfatu fil-ahli. Allāhumma aṣḥabnā fī safarinā wakhlufnā fī ahlinā).” And when he would return to his family, he would say: “(We are) Returning, if Allah wills, repenting, worshipping, and to our Lord directing the praise (Ā’ibūna in shā’ Allāh, tā’ibūna `ābidūna lirabbinā hāmidūn).”
Jami` at-Tirmidhi Book 48, Hadith 78