When the Messenger of Allah (ﷺ) got up for prayer, he would say the takbir (Allah-o-Akbar) when standing, then say the takbir when bowing. then say:" Allah listened to him who praised him," when coming to the erect position after bowing, then say while standing:" To Thee, our Lord, be the praise", then recite the takbir when getting down for prostration, then say the takbir on raising his head, then say the takbir on prostrating himself, then say the takbir on raising his head. He would do that throughout the whole prayer till he would complete it, and he would say the takbir when he would get up at the end of two rak'as after adopting the sitting posture. Abu Huraira said: My prayer has the best resemblance amongst you with the prayer of the Messenger of Allah (ﷺ).
Sahih Muslim Book 4, Hadith 31
he said: "I said to Abu Mahdhurah: 'I am going to Ash-Sham and I am afraid that I will be asked about how you say the Adhan. "'He told me that Abu Mahdhurah said to him, I went out with a group of people and we were somewhere on the road to Hunain when the Messenger of Allah (S.A.W) was coming back from Hunain. The Messenger of Allah met us somewhere on the road and the Muadhdhin of the Messenger of Allah called the Adhan for prayer in the presence of the Messenger of Allah (S.A.W). We heard the voice of the Muadh'dhin and we were careless about it (the Adhan), so we started yelling, immitating and mocking it. The Messenger of Allah (S.A.W) heard us, so he sent some people who brought us to stand in front of him. He said, 'Who is the one whose voice I heard so loud?' The people all pointed to me, and they were telling the truth. He sent them all away, but kept me there and said to me: 'Stand up and call the Adhan for the Prayer.' I stood up and the Messenger of Allah (S.A.W) taught me the Adhan himself. He Said, 'Say: 'Allahu Akbar, Allahu akbar, Allahu Akbar, Allahu Akbar; Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulallah, Ashhadu anna Muhammadan Rasulallah (Allah is the Greatest,Allah is the Greatest, Allah is the Greatest, Allah is the Greatest; I bear witness that there is none worthy of worship except Allah, I bear witness that there is none worthy of worship except Allah; I bear witness that Muhammad is the Messenger Allah,I bear witness that Muhammad is the Messenger Allah).' Then he said: 'Then repeat and say in a loud voice:Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulallah, Ashhadu anna Muhammadan Rasulallah; Hayya 'alas-salah, Hayya 'ala-salah; Hayya 'alal-falah Hayya 'alal-falah; Allahu Akbar, Allahu Akbar; La ilaha ill-Allah (I bear witness that there is none worthy of worship except Allah, I bear witness that there is none worthy of worship except Allah; I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah; Come to prayer, come to prayer; come to prosperity, come to prosperity; Allah is the Greatest, Allah is the Greatest; there is none worthy of worship except Allah).' Then he called me when I had finished saying the Adhan, and he
gave me a bundle in which there was
some silver. I said: 'O Messenger of Allah (S.A.W), let me be the one doing the Adhan in Makkah.' He said: 'I command you to do so.' Then I came to 'Attab bin Asid who was the governor of the Messenger of Allah (S.A.W) in Makkah, and I called the
Adhan for prayer with him upon the orders of the Messenger of Allah (S.A.W)."
Sunan an-Nasa'i Book 7, Hadith 7
Salamah said “We went out (on an expedition) with Abu Bakr. The Apostle of Allaah(ﷺ) appointed him commander over us. We attacked Fazarah and took them from all sides. I then saw a group of people which contained children and women. I shot an arrow towards them, but it fell between them and the mountain. They stood; I brought them to Abu Bakr. There was among them a woman of Fazarah. She wore a skin over her and her daughter who was the most beautiful of the Arabs was with her. Abu Bakr gave her daughter to me as a reward. I came back to Madeenah. The Apostle of Allaah(ﷺ) met me and said to me “Give me the woman, Salamah. I said to him, I swear by Allaah, she is to my liking and I have not yet untied he garment. He kept silence, and when the next day came the Apostle of Allaah(ﷺ) met me in the market and said to me “Give me the woman, Salamah, by Allaah, your father. I said the Apostle of Allaah, I have not yet untied her garment. I swear by Allaah, she is now yours. He sent her to the people of Makkah who had (some Muslims) prisoners in their hands. They released them for this woman.
Sunan Abi Dawud Book 15, Hadith 221
"A grandmother - the mother of a mother, or the mother of a father - came to Abu Bakr and she said: 'a son of my son' - or, 'a son of my daughter died, and I have been informed that there is a right ( from the wealth) for me in the Book.' So Abu Bakr said: 'I do not find that there is a right for you in the Book, and I have not heard that the Messenger of Allah(S.A.W) judged anything for you. I shall ask the people.' So, Al-Mughirah bin Shu'bah testified that the Messenger of Allah(S.A.W) gave her (case) a sixth. He said: 'And who heard that along with you?' He said: 'Muhammad bin Maslamah.'" He said: "So he gave her a sixth. Then the other grandmother who was left behind came to 'Umar." Sufyan said: "And Ma'mar said to me in addition, from Az-Zuhri - and I do not remember it to be from Az-Zuhri, rather I remember it to be from Ma'mar - that 'Umar said: 'If the two of you are together then it is for both of you, and whichever of you is alone with it (the sixth), then it is for her.'"
Jami` at-Tirmidhi Book 29, Hadith 11
Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman ibn
Yaqub that Abu Said, the mawla of Amir ibn Kuraz told him that the
Messenger of Allah, may Allah bless him and grant him peace, called
toUbayy ibn Kab while he was praying. When Ubayy had finished his
prayer he joined the Messenger of Allah, may Allah bless him and grant
him peace, and the Messenger of Allah put his hand upon his hand, and
he was intending to leave by the door of the mosque, so the Messenger
of Allah, may Allah bless him and grant him peace, said, "I hope that
you will not leave the mosque until you know a sura whose like Allah
has notsentdown in the Tawrah nor in the Injil nor in the Qur'an."
Ubayysaid, "I began to slow down my pace in the hope of that. Then I
said, 'Messenger of Allah, the sura you promised me!' He said, 'What
do you recite when you begin the prayer?' I recited the Fatiha (Sura 1
) until I came to the end of it, and the Messengerof Allah, may Allah
bless him and grant him peace, said, 'It is this sura, and it is the
"seven oft-repeated" and the Great Qur'an which I was given.' "
Muwatta Malik Book 3, Hadith 39
While we were with the Prophet (ﷺ) , a man stood up and said (to the Prophet (ﷺ) ), "I beseech you by Allah,
that you should judge us according to Allah's Laws." Then the man's opponent who was wiser than
him, got up saying (to Allah's Messenger (ﷺ)) "Judge us according to Allah's Law and kindly allow me (to
speak)." The Prophet (ﷺ) said, "'Speak." He said, "My son was a laborer working for this man and he
committed an illegal sexual intercourse with his wife, and I gave one-hundred sheep and a slave as a
ransom for my son's sin. Then I asked a learned man about this case and he informed me that my son
should receive one hundred lashes and be exiled for one year, and the man's wife should be stoned to
death." The Prophet (ﷺ) said, "By Him in Whose Hand my soul is, I will judge you according to the Laws
of Allah. Your one-hundred sheep and the slave are to be returned to you, and your son has to receive
one-hundred lashes and be exiled for one year. O Unais! Go to the wife of this man, and if she
confesses, then stone her to death." Unais went to her and she confessed. He then stoned her to death.
Sahih al-Bukhari Book 86, Hadith 54
"The Messenger of Allah (ﷺ) said: This is 'Jibril, peace be upon you, he came to teach you your religion. He prayed Subh when the dawn appeared, and he prayed Zuhr when the sun had (passed its zenith), and he prayed 'Asr when he saw that the shadow of a thing was equal to its height, then he prayed Maghrib when the sub had set and it is permissible for the fasting person to eat. Then he prayed 'Isha' when the twilight had disappeared. Then he came to him the following day and prayed Subh when it had got a little lighter, then he prayed Zuhr when the shadow of a thing was equal to its height, then he prayed 'Asr when the shadow of a thing was equal to twice its height, then he prayed Maghrib at the same time as before, then he prayed 'Isha' when a short period of the night had passed. Then he said: 'The prayer is between the times when you prayed yesterday and the times when you prayed today.'"
Sunan an-Nasa'i Book 6, Hadith 9
"I said to 'Ata': 'What is the best time you think I should pray Al-'Atamah, either in congregation or on my own?' He said: 'I heard Ibn 'Abbas say: "The Messenger of Allah (ﷺ) delayed Al-'Atamah one night until the people had slept and woken up, then slept and woken up again. Then 'Umar got up and said: 'The prayer, the prayer!'" 'Ata' said: 'Ibn 'Abbas said: "The Messenger of Allah (ﷺ) came out, and it is as if I can see him now, with water dripping from his head, putting his hand on the side of his head. .'" I checked with 'Ata' how the Prophet (ﷺ) put his hand on his head, and he showed me the same way as Ibn 'Abbas had done. 'Ata' spread his fingers a little, then placed them with the tips of his fingers on his forehead, then he drew his fingers together on his head until his thumb touched the edge of the ear that is next to the face, then moved it to his temple and forehead, then he said: 'Were it not that I would impose too much difficulty for my Ummah, I would have commanded them to offer this prayer only at this time.'"
Sunan an-Nasa'i Book 6, Hadith 38
"The Messenger of Allah (s.a.w) made a bond of brotherhood between Salman and Abu Ad-Darda. Salman went to visit Abu Ad-Darda, and saw Umm Ad-Darda wearing shabby clothes, So he said: 'Why are you wearing such shabby clothes?' She said: 'Your brother Abu Ad-Darda has no interest in the world.' So when Abu Ad-Darda arrived, he prepared some food for him (Salman) and said: 'Eat, for I am fasting.' He said: 'I shall not eat until you eat.'" He said: "So he ate. When night came Abu Ad-Darda started to leave and stand (in prayer), but Salman said to him: 'Sleep.' So he slept. Then he went to stand (in prayer) but he said to him: 'Sleep'. So he slept. When the morning (Fajr) came,Salman said: 'Get up now.'So he got up to perform Salat. Then he (Salman) said: 'Indeed your self has a right upon you, your Lord has a right upon you, your guest has a right upon you, and your family has a right upon you. So give each the right they are due. The Prophet (s.a.w), and that was mentioned to him, so he said: 'Salman has told the truth.'"
Jami` at-Tirmidhi Book 36, Hadith 111
Malik related to me from Humayd ibn Qays al-Makki that a son of
al-Mutawakkil had a mukatab who died at Makka and left (enough to pay)
the rest of his kitaba and he owed some debts to people. He also left
a daughter. The governor of Makka was not certain about how to judge
in the case, so he wrote to Abd al-Malik ibn Marwan to ask him about
it. Abd al-Malik wrote to him, "Begin with the debts owed to people,
and then pay what remains of his kitaba. Then divide what remains of
the property between the daughter and the master."
Malik
said, "What is done among us is that the master of a slave does not
have to give his slave a kitaba if he asks for it. I have not heard of
any of the Imams forcing a man to give a kitaba to his slave. I heard
that one of the people of knowledge, when someone asked about that and
mentioned that Allah the Blessed, the Exalted, said, 'Give them their
kitaba, if you know some good in them' (Sura 24 ayat 33) recited these
two ayats, 'When you are free of the state of ihram, then hunt for
game.' (Sura 5 ayat 3) 'When the prayer is finished, scatter in the
land and seek Allah's favour.' " (Sura 62 ayat 10)
Malik
commented, "It is a way of doing things for which Allah, the Mighty,
the Majestic, has given permission to people, and it is not obligatory
for them." Malik said, "I heard one of the people of knowledge say
about the word of Allah, the Blessed, the Exalted, 'Give them of the
wealth which Allah has given you,' that it meant that a man give his
slave a kitaba and then reduce the end of his kitaba for him by some
specific amount."
Malik said, "This is what I have heard from
the people of knowledge and what I see people doing here."
Malik said, "I have heard that Abdullah ibn Umar gave one of his
slaves his kitaba for 35,000 dirhams, and then reduced the end of his
kitaba by 5,000 dirhams."
Malik said, "What is done among us
is that when a master gives a mukatab his kitaba, the mukatab's
property goes with him but his children do not go with him unless he
stipulates that in his kitaba."
Yahya said, "I heard Malik
say that if a mukatab whose master had given him a kitaba had a slave-
girl who was pregnant by him, and neither he nor his master knew that
on the day he was given his kitaba, the child did not follow him
because he was not included in the kitaba. He belonged to the master.
As for the slave-girl, she belonged to the mukatab because she was his
property."
Malik said that if a man and his wife's son (by
another husband) inherited a mukatab from the wife and the mukatab
died before he had completed his kitaba, they divided his inheritance
between them according to the Book of Allah. If the slave paid his
kitaba and then died, his inheritance went to the son of the woman,
and the husband had nothing of his inheritance.
Malik said
that if a mukatab gave his own slave a kitaba, the situation was
looked at. If he wanted to do his slave a favour and it was obvious by
his making it easy for him, that was not permitted. If he was giving
him a kitaba from desire to find money to pay off his own kitaba, that
was permitted for him.
Malik said that if a man had
intercourse with a mukataba of his and she became pregnant by him, she
had an option. If she liked she could be an umm walad. If she wished,
she could confirm her kitaba. If she did not conceive, she still had
her kitaba.
Malik said, "The generally agreed on way of doing
things among us about a slave who is owned by two men is that one of
them does not give a kitaba for his share, whether or not his
companion gives him permission to do so, unless they both write the
kitaba together, because that alone would effect setting him free. If
the slave were to fulfil what he had agreed on to free half of
himself, and then the one who had given a kitaba for half of him was
not obliged to complete his setting free, that would be in opposition
to the words of the Messenger of Allah, may Allah bless him and grant
him peace. 'If someone frees his share in a slave and has enough money
to cover the full price of the slave, justly evaluated for him, he
must give his partners their shares, so the slave is completely free .
' "
Malik said, "If he is not aware of that until the mukatab
has met the terms or before he has met them the owner who has written
him the kitaba returns what he has taken from the mukatab to him, and
then he and his partner divide him according to their original shares
and the kitaba is invalid. He is the slave of both of them in his
original state."
Malik spoke about a mukatab who was owned by
two men and one of them granted him a delay in the payment of the
right which he was owed, and the other refused to defer it, and so the
one who refused to defer the payment exacted his part of the due.
Malik said that if the mukatab then died and left property which did
not complete his kitaba, "They divide it according to what they are
still owed by him. Each of them takes according to his share. If the
mukatab leaves more than his kitaba, each of them takes what remains
to them of the kitaba, and what remains after that is divided equally
between them. If the mukatab is unable to pay his kitaba fully and the
one who did not allow him to defer his payment has exacted more than
his associate did, the slave is still divided equally between them,
and he does not return to his associates the excess of what he has
exacted, because he only exacted his right with the permission of his
associate. If one of them remits what is owed to him and then his
associate exacts part of what he is owed by him and then the mukatab
is unable to pay, he belongs to both of them. And the one who has
exacted something does not return anything because he only demanded
what he was owed. That is like the debt of two men in one writing
against one man. One of them grants him time to pay and the other is
greedy and exacts his due. Then the debtor goes bankrupt. The one who
exacted his due does not have to return any of what he took."
Muwatta Malik Book 39, Hadith 3
Allah's Messenger (ﷺ) got up on the day of the Conquest of Mecca and said, "Allah has made Mecca a
sanctuary since the day He created the Heavens and the Earth, and it will remain a sanctuary by virtue
of the sanctity Allah has bestowed on it till the Day of Resurrection. It (i.e. fighting in it) was not
made lawful to anyone before me!, nor will it be made lawful to anyone after me, and it was not made
lawful for me except for a short period of time. Its game should not be chased, nor should its trees be
cut, nor its vegetation or grass uprooted, not its Luqata (i.e. Most things) picked up except by one who
makes a public announcement about it." Al-Abbas bin `Abdul Muttalib said, "Except the Idhkhir, O
Allah's Messenger (ﷺ), as it is indispensable for blacksmiths and houses." On that, the Prophet (ﷺ) kept quiet and
then said, "Except the Idhkhir as it is lawful to cut."
Sahih al-Bukhari Book 64, Hadith 344
Malik said, "The generally agreed on way of doing things among us
about whatever is weighed but is not gold or silver, i.e. copper,
brass, lead, black lead, iron, herbs, figs, cotton, and any such
things that are weighed, is that there is no harm in bartering all
those sorts of things two for one, hand to hand. There is no harm in
taking a ritl of iron for two ritls of iron, and a ritl of brass for
two ritls of brass."
Malik said, "There is no good in two for
one of one sort with delayed terms. There is no harm in taking two of
one sort for one of another on delayed terms, if the two sorts are
clearly different. If both sorts resemble each other but their names
are different, like lead and black lead, brass and yellow brass, I
disapprove of taking two of one sort for one of the other on delayed
terms."
Malik said, "When buying something of this nature,
there is no harm in selling It beforetaking possession of it to some
one other than the person from whom it was purchased, if the price is
taken immediately and if it was bought originally by measure or
weight. If it was bought without measuring, it should be sold to
someone other than the person from whom it was bought, for cash or
with delayed terms. That is because goods have to be guaranteed when
they are bought without measuring, and they cannot be guaranteed when
bought by weight until they are weighed and the deal is completed.
This is the best of what I have heard about all these things. It is
what people continue to do among us."
Malik said, "The way of
doing things among us with what is measured or weighed of things which
are not eaten or drunk, like safflower, date-stones, fodder leaves,
indigo dye and the like of that is that there is no harm in bartering
all those sort of things two for one, hand to hand. Do not take two
for one from the same variety with delayed terms. If the types are
clearly different, there is no harm in taking two of one for one of
the other with delayed terms. There is no harm in selling whatever is
purchased of all these sorts, before taking delivery of them if the
price is taken from someone other than the person from whom they were
purchased."
Malik said, "Anything of any variety that profits
people, like gravel and gypsum, one quantity of them for two of its
like with delayed terms is usury. One quantity of both of them for its
equal plus any increase with delayed terms, is usury."
Muwatta Malik Book 31, Hadith 71