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It was narrated that An-Nu'man bin Bashir said:"I am the most knowledgeable of people about the time of the 'Isha' prayer. The Prophet (ﷺ) used to pray it when the moon set on the third night of the month

It was narrated that An-Nu'man bin Bashir said:"By Allah, I am the most knowledgeable of people about the time of the 'Isha' prayers. The Prophet (ﷺ) used to pray it when the moon set on the third night of the month

It was narrated that Abu Masud said:"The Messenger of Allah(ﷺ)said: 'Let the one who has most knowledge of the Book of Allah lead the people in prayer. If they are equal in terms of knowledge of the Qur'h, let the one who emigrated first (lead them). If they are equal in terms of emigration, let the one who has more knowledge of the Sunnah, (lead them). If they are equal in terms of knowledge of the Sunnah, let the one who is oldest (lead them). Do not lead a man in prayer in his place of authority, and do not sit in his place of honor, unless he gives you permission

It was narrated from Abu Sa'eed that the Prophet (ﷺ) said:"when there are three people let one of them lead the prayer, and the one who is most entitled to lead the prayer is the one who has most knowledge of the Qur'an

It was narrated from Ali, may Allah be pleased with him, that:When the Messenger of Allah (ﷺ) started to pray, he would say Takbir, then say: "Wajahtu wajhi lilladhi fataras-samawatiwal-arda hanifan wa ma ana minal-mushrikin. Inna salati wa nusuki wa mahyaya wa mamati lillahi rabbil-alamin, la sharika lahu, wa bidhalika umirtu wa ana min al-muslimin. Allahumma! Antal-maliku la ilaha illa ant, ana abduka zalamtu nafsi wa'taraftu bidhanbi faghfirli dhunubi jami'an, la yaghfirudhunuba illa anta, wahdini lihasanil-ahklaqi, la yahdi li ahsaniha illa anta wasrif anni sayy'aha la yasrifu anni sayy'aha illa anta, labaika wa sa'daika, wal-khairu kulluhu fi yadaika wash-sharru laisa ilaika ana bika wa ilaika ana bika wa ilaika tabarkta wa ta'alaita astaghfiruka wa atubu ilaik. (Verily, I have turned my face toward Him who created the Heavens and the Earth hanifa (worhsipping none but Allah Alone), and I am not of the idolaters. Verily, my salah, my sacrifice, my living, and my dying are for Allah, the Lord of the all that exists. He has no partner. And of this I have been commanded, and I am one of the Muslims. O Allah, You are the Sovereign and there is none worthy of worship but You. I am Your slave, I have wronged myself and I acknowledge my sin. Forgive me all my sins for no one forgives sins but You. Guide me to the best of manners for none can guide to the best of them but You. Protect me from bad manners for none can protect against them but You. I am at Your service, all goodness is in Your hands, and evil is not attributed to You. I rely on You and turn to You, blessed and exalted are You, I seek Your forgiveness and repent to You

Ata bn As-Sa'ib narrated that his father said:"Ammar bin Yasir led us in prayer and he made it brief. Some of the people said to him: 'You made the prayer sort (or brief).' He said: 'Nevertheless I still recited supplications that I heard from the Messenger of Allah (ﷺ).' When he got up and left, a man -- he was my father but he did not name himself -- followed him and asked him about that supplication, then he came and told the people: "Allāhumma bi `ilmikal-ghaiba wa qudratika 'alal-khalqi aḥyinī mā `alimtal-ḥayāta khairan lī, wa tawaffanī idhā `alimtal-wafāta khairan lī. Allāhumma wa 'as'aluka khashyataka fil-ghaibi wash-shahādati wa 'as'aluka kalimatal-ḥaqqi fir-riḍā'i wal ghaḍab, wa as'alukal-qaṣda fil faqri wal-ghina, wa 'as'aluka na`īman lā yanfadu wa 'as'aluka qurrata `ainin lā tanqaṭi`u wa as'alukar-riḍā'i ba`dal-qaḍā'i wa 'as'aluka bardal `aishi ba`dal-mawti, wa 'as'aluka ladhdhatan-naẓari ilā wajhika wash-shawqa ilā liqā'ika fī ghairi ḍarrā'a muḍirratin wa lā fitnatin muḍillatin, Allāhumma zayyinnā bizīnatil-īmāni waj`alna hudātan muhtadīn (O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive so long as You know that living is good for me and cause me to die when You know that death is better for me. O Allah, cause me to fear You in secret and in public. I ask You to make me true in speech in times of pleasure and of anger. I ask You to make me moderate in times of wealth and poverty. And I ask You for everlasting delight and joy that will never cease. I ask You to make me pleased with that which You have decreed and for an easy life after death. I askYou for the sweetness of looking upon Your face and a longing to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. O Allah, beautify us with the adornment of faith and make us among those who guide and are rightly guided)

It was narrated that Qais bin 'Ubad said:"Ammar bin Yasir led the people in prayer and he made the prayer short. It was as if they disliked that, so he said: 'Did I not do bowing and prostration properly?' They said: 'Yes.' He said: 'And I said a supplication that the Prophet (ﷺ) used to say:Allahumma bi 'ilmikal-ghaiba wa qudratika 'alal-khalqi ahini ma 'alimtal-hayata khairan li, wa tawaffani idha 'alimtal-wafata khairan li. Allahumma as'aluka khashyataka fil-ghaibi wash-shahadati wa as'aluka kalimatul-aqua fir-rida'i wal ghadab, wa as'alukal-qasda fil faqr wal-ghina, wa as'aluka na'iman la yanfadu wa as'aluka qurrata ainan la tanqati'u wa as'alukar-rida'i ba'dal-qada'i wa as'aluka bardal 'aishi ba'dal-mawti, wa as'aluka ladhatan-nazari ila wajhika wash-shawqa ila liqa'ika fi fitnatin mudillatin, Allahumma zayyina dizinatil-imani waj'alna hudatan muhtadin (O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive so long as You know that living is good for me and cause me to die when You know that death is better for me. O Allah, cause me to fear You in secret and in public. I ask You to make me true in speech in times of pleasure and of anger. I ask You to make me moderate in times of wealth and poverty. And I ask You for everlasting delight and joy that will never cease. I ask You to make me pleased with that which You have decreed and for an easy life after death. I ask You for the sweetness of looking upon Your face and a longing to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. O Allah, beautify us with the adornment of faith and make us among those who guide and are rightly guided)

It was narrated from Zurarah bin Awfa:"When Sa'd bin Hisham bin Amir came to visit us, he told us that he came to Ibn Abbas and asked him about the witr of the Messenger of Allah (ﷺ). He said: 'Shall I not tell you of the most knowledgeable person on Earth about the witr of the Messenger of Allah (ﷺ)?' I said: 'Who?' He said: 'Aishah.' So we went to her and greeted her with Salam and entered and asked her. I said: 'Tell me about the witr of the Messenger of Allah (ﷺ).' She said: 'We used to prepare for him his siwak and water for wudu, then Allah (SWT) would wake him when He willed to wake him at night. He would clean his teeth and perform wudu, then he would pray nine rak'ahs, during which he would not sit until the eighth. Then he would praise Allah (SWT) and remember Him and supplicate, then he would get up and not say the taslim. Then he would pray the ninth, then sit and praise Allah (SWT) and remember Him and supplicate, then he would say a taslim that we could hear. Then he prayed two rak'ahs sitting, and that was eleven rak'ahs, O my son. When the Messenger of Allah (ﷺ) grew older and put on weight, he prayed witr with seven, then he prayed two rak'ahs sitting after saying the taslim, and that was nine, O my son. And when the Messenger of Allah (ﷺ) offered a prayer, he liked to persist in offering it

It was narrated that Abu Umamah bin Sahl bin Hunaif said:"One day we were sitting in the Masjid with a group of the Muhajirin and Ansar, We sent a man to 'Aishah to ask permission to come to her. She said: 'A beggar came in to me one day when the Messenger of Allah was present, and I ordered that he be given something, then I called for it and looked at it. The Messenger of Allah said: Do you want that nothing should enter or leave your house without your knowledge? I said: 'Yes.' He said: "Don't be hasty, O 'Aishah. Do not count what you give, otherwise Allah will count what He gives to you

It was narrated from Jabir that:when the Prophet came back from the Umrah of Al-Jirranah, he sent Abu Bakr to lead the Hajj. We wnet the him until, when he was in Al-Urj, the Iqamah for Subh was said, and he stood up to say the Takbir while he heard the grunting of a camel behind him, and he did not say the Takbir. He said: "This is the grunting of the camel of the Messenger of Allah has had second thoughts about the Hajj, and may be he is here, and we will pray with him." But it was 'Ali on the camel. Abu Bakr said to him: "(Have you come) as a leader or as messenger?" He said: "No, as a messenger, sent by the Messenger of Allah with a declaration of innocence to recite it to the people in the stations of Hajj. So we came to makkah and one day before the day of At-Tarwiyah Abu Bakr, may Allah be pleased with him, stood up and addressed the people telling them about their rituals. When he finished, Ali, may Allah be pleased with him, stood up and recited the declaration of innocence to the people until he finished it. Then we went out with hm and on the day of Arafat. Abu Bakr stood up and addressed people, telling them about rituals. When he finished, Ali, may Allah be pleased with him, stood up and recited the declaration of innocence to the people until he finished it. Then on the day of Sacrifice, we departed (Ifadah) and when Abu Bakr came back, eh addressed the people, telling them about their departure (Ifadah), sacrifice and rituals. When he finished, Ali, may Allah be pleased with him, stood up and recited the declaration of innocence to the people until he finished it. On the first day of An-Nafr (The 12th of Dhul-Hijjah), Abu Bakr stood up and addressed the people, telling them how to offer their sacrifice and how to stone the Jamrat, and teaching them their rituals. When he had finished, "Ali, may Allah be pleased with him, stood up and recited the declaration of innocence to the people until he finished it. (Daif) Abu Abdur-Rahman (An-Nasai) said: Ibn Khuthaim is not strong in Hadith, and I only narrated this so it would not be considered to be from Ibn Juraij from Abu Az-Zubai. And we did not write it except from Ishaq bin Rahuyah bin Ibrahm. And yahya bin Saeed Al-Qattan did not abandon the narrations of Ibn Khuthaim, or dod Abdur-Rahamn. However, Ali bin Al-Madini said: "Ibn Khuthaim is Munkar in Hadith," and Ali bin Al-Madini is more knowledgeable of Hadith

It was narrated from Abu Hurairah, that one of the people of Ash-Sham said to him:"O Shaikh, tell me of a Hadith that you heard from the Messenger of Allah (ﷺ)." (He said: "Yes; I heard the Messenger of Allah (ﷺ)) say: 'The first of people for whom judgment will be passed on the Day of Resurrection are three. A man who was martyred. He will be brought and Allah will remind him of His blessings and he will acknowledge them. He will say: What did you do with them? He will say: I fought for Your sake until I was martyred. He will say: You are lying. You fought so that it would be said that so-and-so is brave, and it was said. Then He will order that he be dragged on his face and thrown into the Fire. And (the second will be) a man who acquired knowledge and taught others,and read Qur'an. He will be brought, and Allah will remind him of His blessings, and he will acknowledge them. He will say: What did you do with them? He will say: I acquired knowledge and taught others, and read the Qur'an for Your sake. He will say: You are lying. You acquired knowledge so that it would be said that you were a scholar; and you read Qur'an so that it would be said that you were a reciter, and it was said. Then He will order that he be dragged on his face and thrown into the Fire. And (the third will be) a man whom Allah made rich and gave him all kinds of wealth. He will be brought and Allah will remind him of His blessings, and he will acknowledge them. he will say: What did you do with them? He will say: I did not leave any way that You like wealth to be spent - Abu 'Abdur-Rahman (An-Nasa'i) said: I did not understand "what You like" as I wanted to [1] - "but I spent it." He will say: "You are lying. You spent it so that it would be said that he was generous, and it was said." Then he will order that he be dragged on his face and thrown into the Fire.'" [1] That is, he did not hear or understand what came after it as well as he wanted to, but it was similar to what follows regarding the spending. Similar was stated by Shaikh 'Abdur-Rahman Al-punjani in his notes on the text, according to Al-Funjani in his commentary At-Ta'iqat As-Salafiyyah (2:)

It was narrated that Jabir bin 'Abdullah said:"The Messenger of Allah used to teach his Companions to perform Istikharah in all matters, just as he used to teach them Surahs from the Qur'an. He said: 'If any one of you is deliberating about a decision he has to make, then let him pray two Rak'ahs of non-obligatory prayer, then say: Allahumma inni astakhiruka bi 'ilmika wa astaqdiruka bi qudratika wa as'aluka min fadlika, fa innaka taqdiru wa la aqdir, wa ta'lamu wa la a'lam, wa anta 'allam al-ghuyub. Allahumma in kunta ta'lamu anna hadhal-amra khayrun li fi dini wa ma'ashi wa aqibati amri faqdurhu li wa yassirhu li thumma barik li fihi. Allahumma, wa in kunta ta'lamu annahu sharrun li fi dini wa ma'ashi wa 'aqibati amri fasrifhu 'anni wasrifni 'anhu waqdur li al-khayr haythu kana, thumma radini bihi. (O Allah, I seek Your guidance (in making a choice) by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me in my religion, my livelihood and my affairs (or: both in this world and in the Hereafter), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn it away from me and turn me away from it, and ordain for me the good wherever it may be and make me pleased with it

It was narrated that Muhammad said:"I asked Anas bin Malik about that, as I thought that he had knowledge of that. He said: 'Hilal bin Umayyah accused his wife (of committing adultery) with Sharik bin As-Sahma', who was the brother of Al-Bara' bin Malik through his mother. He was the first one who engaged in the procedure of Li'an. The Messenger of Allah conducted the procedure of Li'an between them, then he said: "Look and see, if she produces a child who is white, with straight hair and Qadiy'a eyes, then he belongs to Hilal bin Umayyah, and if she produces a child who has dark lines around his eyes, curly hair and narrow calves, then he belongs to Sharik bin As-Sahma'." I was told that she produced a child who has dark lines around his eyes, curly hair and narrow calves

It was narrated from Abu Hurairah that the Messenger of Allah said:"When a man dies all his good deeds come to an end except three: Ongoing charity (Sadaqah Jariyah), beneficial knowledge and a righteous son who prays for him

It was narrated that Mujahid said:"The Khumus that is for Allah and His Messenger was for the Prophet and His relatives; they did not take anything from the Sadaqah. The Prophet was allocated one-fifth of the Khumus; his relatives were allocated one-fifth of the Khumus; the same was allocated to orphans, the poor and they wayfarers." (Da 'if) Abu Abdur-Rahman (An-Nasi) said: Allah, the Majestic is he and Praised, said: "And know that whatever of spoils of war that you may gain, verily, one-fifth of it is assigned to Allah, and to the Messenger, and to the near relatives ( of the Messenger (Muhammad)), (and also) the orphans, Al-Masakin (the Poor) and the wayfarer." His, the Mighty and Sublime, saying to Allah starts the speech since everything is of Allah, the Mighty and Sublime, saying to Allah starts the speech since everything is of Allah, the Mighty and Sublime. And perhaps He only oened His speech about the Fay and the Khumus, mentioning Himself, because that is the noblest of earnings. And He did not attribute Sadaqah to Himself, the Mighty and Sublime, because that is the dirt of people. And Allah knows best. It was said that something should be taken form the spoils of war and placed inside the Kabah, and this is the share that is for Allah, the Mighty and Sublime. The share of the Messenger is to be given to the imam to buy horses and weapons, and to give to whomever he thinks will benefit the people of Islam, and to the people of Hadith, Knowledge, Fiqh and the Quran. The share that is for near relatives should be given to Banu Hashim and Banu Al-Muttablib, rich and poor alike, or it was said that it should be given to the poor among them and not to the rich, such as orphans and wayfarers. This is the view that is more appropriate in my view, and Allah knows best. And the young and the old, male and female, are equal in that, because Allah, the mighty and sublime, has allocated it to them and the Messenger of Allah distributed it among them, and there is nothing in the Hadith to indicate that he preferred some of them over others. And there is no scholarly dispute, as far as we know, to suggest that if a man bequeaths one-third of his wealth to such a tribe, to be distributed out among them equally, that it should be done otherwise, unless the giver stipulated otherwise. And Allah is the source of strength. And (there is) a share for the orphans among the Muslims, and a share for the poor among the Muslims, and a share for the wayfarers among the Muslims. No one should be given both a share for the poor and a share for the wayfarer; it is to be said to him: "Take whichever of them you want." And the other four-fifths are to be divided by the imam among those adult Muslims who were present in the battle. (Daif)