"Aishah said: 'Shall I not tell you about me and about the Prophet?' We said: 'Yes.' She said: 'When it was my night when he was with me' - meaning the Prophet -'He came back (from 'Isha' prayer), put his sandals by his feet and spread the edge of his Izar on his bed. He stayed until he thought that I had gone to sleep. Then he put his sandals on slowly, picked up his cloak slowly, then opened the door slowly and went out slowly. I covered my head, put on my vie and tightened my waist wrapper, then I followed his steps until he came to Al-Baqi'. He raised his hands three times, and stood there for a long time, then he left and I left. He hastened and I also hastened; he ran and I also ran. He came (to the house) and I also came, but I got there first and entered, and as I lay down he came in. He said: "Tell me, or the Subtle, the All-Aware will tell me.' I said: 'O Messenger of Allah, may my father and mother be ransomed for you,' and I told him (the whole story). He said: 'So you were the black shape that I saw in front of me?' I said, 'Yes.' He gave me a nudge on the chest which I felt, then he said: 'Did you think that Allah and His Messenger would deal unjustly with you?' I said: 'Whatever the people conceal, Allah knows it.' He said: Jibril came to me when I saw you, but he did not enter upon me because you where not fully dressed. He called me but he concealed that from you, and I answered him, but I concealed that from you too. I thought that you had gone to sleep and I did not want to wake you up, and I was afraid that you would be frightened. He told me to go to Al-Baqi' and pray for forgiveness for them.' I said: 'What should I say, O Messenger of Allah?' He said: 'Say" Peace be upon the inhabitants of this place among the believers and Muslims. May Allah have mercy upon those who have gone on ahead of us and those who come later on, and we will join you, if Allah wills."'
Sunan an-Nasa'i Book 21, Hadith 220
There was a dispute amongst the people of the tribe of Bani `Amr bin `Auf. The Prophet (ﷺ) went to them
along with some of his companions in order to make peace between them. The time for the prayer
became due but the Prophet (ﷺ) did not turn up; Bilal pronounced the Adhan (i.e. call) for the prayer but
the Prophet (ﷺ) did not turn up, so Bilal went to Abu Bakr and said, "The time for the prayer is due and
the Prophet (ﷺ) i detained, would you lead the people in the prayer?" Abu Bakr replied, "Yes, you wish."
So, Bilal pronounced the Iqama of the prayer and Abu Bakr went ahead (to lead the prayer), but the
Prophet came walking among the rows till he joined the first row. The people started clapping and
they clapped too much, and Abu Bakr used not to look hither and thither in the prayer, but he turned
round and saw the Prophet (ﷺ) standing behind him. The Prophet (ﷺ) beckoned him with his hand to keep on
praying where he was. Abu Bakr raised his hand and praised Allah and then retreated till he came in
the (first) row, and the Prophet (ﷺ) went ahead and lead the people in the prayer. When the Prophet (ﷺ)
finished the prayer, he turned towards the people and said, "O people! When something happens to
you during the prayer, you start clapping. Really clapping is (permissible) for women only. If
something happens to one of you in his prayer, he should say: 'Subhan Allah', (Glorified be Allah), for
whoever hears him (saying so) will direct his attention towards him. O Abu Bakr! What prevented you
from leading the people in the prayer when I beckoned to you (to continue)?" Abu Bakr replied, "It
did not befit the son of Abu Quhafa to lead the prayer in front of the Prophet.
Sahih al-Bukhari Book 53, Hadith 1
We were sitting around the Messenger of Allah (may peace and blessings be upon him). Abu Bakr and Umar were also there among the audience. In the meanwhile the Messenger of Allah got up and left us, He delayed in coming back to us, which caused anxiety that he might be attacked by some enemy when we were not with him; so being alarmed we got up. I was the first to be alarmed. I, therefore, went out to look for the Messenger of Allah (may peace and blessings be upon him) and came to a garden belonging to the Banu an-Najjar, a section of the Ansar went round it looking for a gate but failed to find one. Seeing a rabi' (i. e. streamlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into (the place) where God's Messenger was. He (the Holy Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied: Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are following me. He addressed me as Abu Huraira and gave me his sandals and said: Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now the first one I met was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are the sandals of the Messenger of Allah with which he has sent me to gladden anyone I meet who testifies that there is no god but Allah, being assured of it in his heart, with the announcement that he would go to Paradise. Thereupon 'Umar struck me on the breast and I fell on my back. He then said: Go back, Abu Huraira, So I returned to the Messenger of Allah (ﷺ), and was about to break into tears. 'Umar followed me closely and there he was behind me. The Messenger of Allah (may peace and blessings be on him) said: What is the matter with you, Abu Huraira? I said: I happened to meet 'Umar and conveyed to him the message with which you sent me. He struck me on my breast which made me fall down upon my back and ordered me to go back. Upon this the Messenger of Allah (ﷺ) said: What prompted you to do this, 'Umar? He said: Messenger of Allah, my mother and father be sacrificed to thee, did you send Abu Huraira with your sandals to gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I am afraid that people will trust in it alone; let them go on doing (good) deeds. The Messenger of Allah (ﷺ) said: Well, let them.
Sahih Muslim Book 1, Hadith 54
That they visited Abu Sa`id Al-Khudri and asked him about Al-Harauriyya, a special unorthodox
religious sect, "Did you hear the Prophet (ﷺ) saying anything about them?" Abu Sa`id said, "I do not
know what Al-Harauriyya is, but I heard the Prophet (ﷺ) saying, "There will appear in this nation---- he
did not say: From this nation ---- a group of people so pious apparently that you will consider your
prayers inferior to their prayers, but they will recite the Qur'an, the teachings of which will not go
beyond their throats and will go out of their religion as an arrow darts through the game, whereupon
the archer may look at his arrow, its Nasl at its Risaf and its Fuqa to see whether it is blood-stained or
not (i.e. they will have not even a trace of Islam in them).
Sahih al-Bukhari Book 88, Hadith 13
`Abdullah (bin `Abdullah) bin `Umar said to his father, "Stay here, for I am afraid that it (affliction
between Ibn Zubair and Al-Hajjaj) might prevent you from reaching the Ka`ba." Ibn `Umar said, "(In
this case) I would do the same as Allah's Messenger (ﷺ) did, and Allah has said, 'Verily, in Allah's Messenger (ﷺ),
you have a good example (to follow).' So, I make you, people, witness that I have made `Umra
compulsory for me." So he assumed lhram for `Umra. Then he went out and when he reached Al-
Baida', he assumed Ihram for Hajj and `Umra (together) and said, "The conditions (requisites) of Hajj
and `Umra are the same." He, then brought a Hadi from Qudaid. Then he arrived (at Mecca) and
performed Tawaf (between Safa and Marwa) once for both Hajj and `Umra and did not finish the
lhram till he had finished both Hajj and `Umra.
Sahih al-Bukhari Book 25, Hadith 172
On the day of Nahr Allah's Messenger (ﷺ) delivered the Khutba after the `Id prayer and said, "Anyone who
prayed like us and slaughtered the sacrifice like we did then he acted according to our (Nusuk)
tradition of sacrificing, and whoever slaughtered the sacrifice before the prayer, then that was just
mutton (i.e. not sacrifice)." Abu Burda bin Naiyar stood up and said, "O Allah's Messenger (ﷺ)! By Allah, I
slaughtered my sacrifice before I offered the (Id) prayer and thought that today was the day of eating
and drinking (nonalcoholic drinks) and so I made haste (in slaughtering) and ate and also fed my
family and neighbors." Allah's Messenger (ﷺ) said, "That was just mutton (not a sacrifice)." Then Abu Burda
said, "I have a young she-goat and no doubt, it is better than two sheep. Will that be sufficient as a
sacrifice for me?" The Prophet (ﷺ) replied, "Yes. But it will not be sufficient for anyone else (as a
sacrifice), after you."
Sahih al-Bukhari Book 13, Hadith 32
Once Allah's Messenger (ﷺ) fell off a horse and his leg or shoulder got injured. He swore that he would not
go to his wives for one month and he stayed in a Mashruba (attic room) having stairs made of
date palm trunks. So his companions came to visit him, and he led them in prayer sitting, whereas his
companions were standing. When he finished the prayer, he said, "Imam is meant to be followed, so
when he says 'Allahu Akbar,' say 'Allahu Akbar' and when he bows, bow and when he prostrates,
prostrate and if he prays standing pray, standing. After the 29th day the Prophet (ﷺ) came down (from the
attic room) and the people asked him, "O Allah's Messenger (ﷺ)! You swore that you will not go to your
wives for one month." He said, "The month is 29 days."
Sahih al-Bukhari Book 8, Hadith 30
'Umar wrote to us when we were in Adharba'ijan saying: 'Utba b. Farqad, this wealth is neither the result of your own labour nor the result of the labour of your father, nor the result of the labour of your mother, so feed Muslims at their own places as you feed (members of your family and yourselves at your own residence), and beware of the life of pleasure, and the dress of the polytheists and wearing of silk garments, for Allah's Messenger (ﷺ) forbade the wearing of silk garments, but only this much, and Allah's Messenger (ﷺ) raised his. forefinger and middle finger and he joined. them (to indicate that only this much silk can be allowed in the dress of a man). 'Asim said also: This is what is recorded in the lette., (sent to us), and Zuhair raised his two fingers (to give an idea of the extent to which silk may be used).
Sahih Muslim Book 37, Hadith 26
Yahya said that he heard Malik say, "If a man buys a garment
which has a defect, a burn or something else, which the seller knows
about and that is testified against him or he confirms it, and the man
who has bought it causes a new tear which decreases the price of the
garment, and then he learns about the original defect, he can return
it to the seller and he is not liable for his tearing it.
"If
a man buys a garment which has a defect of a burn or flaw, and the one
who sold it to him claims that he did not know about it, and the buyer
has cut the garment or dyed it, then the buyer has an option . If he
wishes, he can have a reduction according to what the burn or flaw
detracts from the price of the garment and he can keep the garment, or
if he wishes to pay damages for what the cutting or dyeing has
decreased of the price of the garment and return it, he can do so.
"If the buyer has dyed the garment with a dye which increases
the value, the buyer has an option. If he wishes, he has a reduction
from the price of the garment according to what the defect diminishes
or if he wishes to become a partner with the one who sold the garment
he does so. The price of the garment with a burn or flaw is looked at.
If the price is ten dirhams, and the amount by which the dyeing
increased the value is five dirhams, then they are partners in the
garment, each according to his share. In this reckoning is the amount
by which the dyeing increases the price of the garment."
Muwatta Malik Book 36, Hadith 53