I spent a night with my maternal aunt (sister of my mother) Maimuna. The Apostle of Allah (ﷺ) got up during the night and relieved himself, then washed his face and hands and went to sleep. He then got up again, and came to the water skin and loosened its straps, then performed good ablution between the two extremes. He then stood up and observed prayer. I also stood up and stretched my body fearing that he might be under the impression that I was there to find out (what he did at night). So I also performed ablution and stood up to pray, but I stood on his left. He took hold of my hand and made me go around to his right side. The Messenger of Allah (ﷺ) completed thirteen rak`ahs of his night prayer. He then lay down and slept and snored (and it was his habit to snore while asleep). Then Bilal came and he informed him about the prayer. He (the Holy Prophet) then stood up for prayer and did not perform ablution, and his supplication included these words: "O Allah, place light in my heart, light in my sight, light in my hearing, light on my right hand, light on my left hand, light above me, light below me, light in front of me, light behind me, and enhance light for me."
Kuraib (the narrator) said: There are seven (words more) which are in my heart (but I cannot recall them) and I met some of the descendants of Al-`Abbas and they narrated these words to me and mentioned in them: (Light) in my sinew, in my flesh, in my blood, in my hair, in my skin, and made a mention of two more things.
Sahih Muslim Book 6, Hadith 216
"The Messenger of Allah said: 'The people will be gathered on the Day of Resurrection in three ways. (the first will be) those who have the hope (of Paradise) and the fear (of punishment). (the second will be) those who come riding two on a camel, or three on a camel, or four on a camel, or the on a camel, or four on a camel, or ten on a camel or ten o a camel. And the rest of them will be gathered by the Fire which will accompany them, stopping with them where they rest in the afternoon, and staying with them where they stop overnight, and staying with them wherever they are in the morning, and in the evening.""
Sunan an-Nasa'i Book 21, Hadith 268
"Barirah came to me and said: 'O 'Sishah, I have drawn up a contract of manumission with my master, (to buy my freedom) in return for nine Uwqiyah, one Uwqiyah to be paid each year; help me,' she had not yet paid anything toward her contract of manumission.' 'Aishah, who liked her and wanted to help her, said: 'Go back to your masters and if they agree to let me pay the whole sum and that your loyalty will be to me, I will do it.' So Barirah went to her masters and suggested that to them, but they refused and said: 'if she wants to seek reward (with Allah) by freeing you, let her do so, but (you loyalty) will be to us, 'Aishah told the Messenger of Allah about that and he said: 'Do not let that stop you. Buy her and set her free, and loyalty belongs to the one who sets the slave free.; so she did that, then the Messenger of Allah stood up before the people, praised and glorified Allah, then said: 'What is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates conditions that are not in even if there are a hundred conditions? The decree of Allah takes priority, and the conditions of Allah binding. And loyalty belongs to the one who sets the slaves free.'
Sunan an-Nasa'i Book 44, Hadith 208
"There was a household among us called Banu Ubairiq, among whom was a Bishr, a Bushair, and a Mubashshir. Bushair was a hypocrite who would recite poetry reviling the Companions of the Prophet (ﷺ) then he would attribute it to some of the Arabs. Then he would say: 'So-and-so said this and that from what you said to Qatadah. 'Certainly Allah is Oft-Forgiving, Most Merciful. And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner. They may hide from men, but they cannot hide from Allah for He is with them up to His saying: 'Most Merciful.' That is: If you seek Allah's forgiveness then He will forgive you. 'And whoever earns sin, he earns it only against himself...' up to His saying: 'A manifest sin.' Their saying about Labid; 'Had it not been for the grace of Allah and His Mercy upon you...' up to His saying: 'We shall give him a great reward.' (4:105-115)" So when the Quran was revealed, the Messenger of Allah (ﷺ) brought the weapon and returned it to Rifa'ah. Qatadah said: "When the weapon was brought to my uncle - and he was an elderly man with bad sight" or "an elderly weak man" - Abu 'Eisa was in doubt - "in Jahiliyyah, and I thought that he merely had entered into Islam (without real sincerity) but when I brought it to him, he said: 'O my nephew! It is for Allah's cause.' So I knew that his Islam was genuine. When the Quran was revealed, Bushair went with the idolaters, staying with Sulafah bint Sa'd bin Sumayyah. So Allah, Most High, revealed: Whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. Verily Allah forgives not associating others with Him, but He forgives what is less than that for whomever He wills. And whoever associates others with Allah, then he has indeed strayed away (4:115-116). "When he went to stay with Sulafah, Hassan bin Thabit lampooned her with verses of poetry. So she took his saddle, put it on her head, then she left with it to cast into the valley. Then she said: 'You gave me the poetry of Hassan - you did not bring me any good.'"
Jami` at-Tirmidhi Book 47, Hadith 88
Malik related to me that he heard the like of that from Sulayman
ibn Yasar.
Malik spoke about a man who bought out one of the
partners in a shared property, by paying the man with an animal, a
slave, a slave-girl, or the equivalent of that in goods. Then another
partner decided to exercise his right of pre-emption after that, and
he found that the slave or slave-girl had died, and no one knew what
her value had been. The buyer claimed, "The value of the slave or
slave-girl was 100 dinars." The partner with the right of pre-emption
claimed, "The value was 50 dinars."
Malik said, "The buyer
takes an oath that the value of what he payed was 100 dinars. Then if
the one with the right of pre-emption wishes, he can compensate him,
or else he can leave it, unless he can bring a clear proof that the
slave or slave-girl's value is less than what the buyer said. If
someone gives away his portion of a shared house or land and the
recipient repays him for it by cash or goods, the partners can take it
by pre-emption if they wish and pay off the recipient the value of
what he gave in dinars or dirhams. If someone makes a gift of his
portion of a shared house or land, and does not take any remuneration
and does not seek to, and a partner wants to take it for its value, he
cannot do so as long as the original partner has not been given
recompense for it. If there is any recompense, the one with the right
of pre-emption can have it for the price of the recompense."
Malik spoke about a man who bought into a piece of shared land for a
price on credit, and one of the partners wanted to possess it by right
of pre-emption . Malik said, "If it seems likely that the partner can
meet the terms, he has right of pre-emption for the same credit terms.
If it is feared that he will not be able to meet the terms, but he can
bring a wealthy and reliable guarantor of equal standing to the one
who bought into the land, he can also take possession."
Malik
said, "A person's absence does not sever his right of pre-emption.
Even if he is a way for a long time, there is no time limit after
which the right of preemption is cut off."
Malik said that if
a man left land to a number of his children, then one of them who had
a child died and the child of the deceased sold his right in that
land, the brother of the seller was more entitled to pre-empt him than
his paternal uncles, the partners of his father.
Malik said,
"This is what is done in our community."
Malik said, "Pre-
emption is shared between partners according to their existing shares.
Each of them takes according to his portion. If it is small, he has
little. If it is great, it is according to that. That is if they are
tenacious and contend with each other about it."
Malik said,
"As for a man who buys out the share of one of his partners, and one
of the other partners says, 'I will take a portion according to my
share,' and the first partner says, 'If you wish to take all the
preemption, I will give it up to you. If you wish to leave it, then
leave it.' If the first partner gives him the choice and hands it over
to him, the second partner can only take all the pre-emption or give
it back. If he takes it, he is entitled to it. If not, he has
nothing."
Malik spoke about a man who bought land, and
developed it by planting trees or digging a well etc., and then
someone came, and seeing that he had a right in the land, wanted to
take possession of it by pre-emption. Malik said "He has no right of
preemption unless he compensates the other for his expenditure. If he
gives him the price of what he has developed, he is entitled to pre-
emption . If not, he has no right in it."
Malik said that
someone who sold off his portion of a shared house or land and then,
on learning that some one with a right of pre-emption was to take
possession by that right, asked the buyer to revoke the sale, and he
did so, did not have the right to do that. The pre-emptor has more
right to the property for the price for which he sold it.
In
the case of some one who bought along with a section of a shared house
or land, an animal and goods (that were not shared), so that when any
one demanded his right of pre-emption in the house or land he said,
"Take what I have bought altogether, for I bought it altogether,"
Malik said, "The pre-emptor need only take possession of the house or
land. Each thing the man bought is assessed according to its share of
the lump sum the man paid. Then the pre-emptor takes possession of his
right for a price which is appropriate on that basis. He does not take
any animals or goods unless he wants to do that."
Malik said,
"If someone sells a section of shared land, and one of those who have
the right of preemption surrenders it to the buyer and another refuses
to do other than take his pre-emption, the one who refuses to
surrender has to take all the preemption, and he cannot take according
to his right and leave what remains.
In the case where one of
a number of partners in one house sold his share when all his partners
were away except for one man, the one present was given the choice of
either taking the pre-emption or leaving it, and he said, 'I will take
my portion and leave the portions of my partners until they are
present. If they take it, that is that. If they leave it, I will take
all the pre-emption,' Malik said, 'He can only take it all or leave
it. If his partners come, they can take from him or leave it as they
wish. If this is offered to him and he does not accept, I think that
he has no pre-emption.' "
Muwatta Malik Book 35, Hadith 4