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﴿ لِيَقۡطَعَ طَرَفٗا مِّنَ ٱلَّذِينَ كَفَرُوٓاْ أَوۡ يَكۡبِتَهُمۡ فَيَنقَلِبُواْ خَآئِبِينَ ﴾

سورة آل عمران

127. That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated.

﴿ وَنُوحًا إِذۡ نَادَىٰ مِن قَبۡلُ فَٱسۡتَجَبۡنَا لَهُۥ فَنَجَّيۡنَٰهُ وَأَهۡلَهُۥ مِنَ ٱلۡكَرۡبِ ٱلۡعَظِيمِ ﴾

سورة الأنبياء

And [mention] Noah, when he called [to Allāh][895] before [that time], so We responded to him and saved him and his family from the great affliction [i.e., the flood].

﴿ فَٱلۡيَوۡمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنۡ خَلۡفَكَ ءَايَةٗۚ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ عَنۡ ءَايَٰتِنَا لَغَٰفِلُونَ ﴾

سورة يونس

92. So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you! And verily, many among mankind are heedless of Our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.).

﴿ لَّوۡمَا تَأۡتِينَا بِٱلۡمَلَٰٓئِكَةِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ ﴾

سورة الحجر

7. "Why do you not bring angels to us if you are of the truthful?"

﴿ فَطَافَ عَلَيۡهَا طَآئِفٞ مِّن رَّبِّكَ وَهُمۡ نَآئِمُونَ ﴾

سورة القلم

So there came upon it [i.e., the garden] an affliction from your Lord while they were asleep.

﴿ أَسۡبَٰبَ ٱلسَّمَٰوَٰتِ فَأَطَّلِعَ إِلَىٰٓ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُۥ كَٰذِبٗاۚ وَكَذَٰلِكَ زُيِّنَ لِفِرۡعَوۡنَ سُوٓءُ عَمَلِهِۦ وَصُدَّ عَنِ ٱلسَّبِيلِۚ وَمَا كَيۡدُ فِرۡعَوۡنَ إِلَّا فِي تَبَابٖ ﴾

سورة غافر

the pathways to the heavens so that I have a look at the God of Moses, for I think he is a liar.” This is how Pharaoh’s evil deeds were made appealing to him and he was hindered from the [right] way, and the plan of Pharaoh led only to ruin.

﴿ دُحُورٗاۖ وَلَهُمۡ عَذَابٞ وَاصِبٌ ﴾

سورة الصافات

Repelled; and for them is a constant punishment,

﴿ ٱدۡخُلُوٓاْ أَبۡوَٰبَ جَهَنَّمَ خَٰلِدِينَ فِيهَاۖ فَبِئۡسَ مَثۡوَى ٱلۡمُتَكَبِّرِينَ ﴾

سورة غافر

Enter the gates of Hell, abiding therein forever. Terrible is indeed the abode of the arrogant!”

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‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said to me: "I know it when you are pleased with me or angry with me." I said: "Whence do you know that?" He said: "When you are pleased with me, you say: 'No, by the Lord of Muhammad,' but when you are angry with me, you say: 'No, by the Lord of Ibrahīm.'" Thereupon I said: "Yes, by Allah, O Messenger of Allah; I only forsake your name."

Narrated by Bukhari & Muslim

‘Ā'ishah (may Allah be pleased with her) said that the Messenger of Allah (may Allah's peace and blessings be upon him) told her that he knew it when she was pleased with him or angry with him. She asked him how he knew that and he replied: "When you are pleased with me, you say: 'No, by the Lord of Muhammad,' so you mention my name in your oath. But when you are angry with me because of one of the worldly aspects of our marital life, you say: 'No, by the Lord of Ibrahīm.' So you drop my name and mention, instead, the name of Ibrahīm. Thereupon, she said that it was true; she only refrained from mentioning his name for the duration of her anger, but her love for him was always firm in her heart.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that ‘Umar, when his daughter Hafsah became a widow, said: "I met ‘Uthmān ibn ‘Affān (may Allah be pleased with him) and offered Hafsah for marriage to him. I said: 'If you wish, I shall give you Hafsah bint ‘Umar in marriage.' ‘Uthmān said: 'I shall think over the matter.' I waited for a few days and then ‘Uthmān met me and said: 'It occurred to me that I should not marry at present.' Then I met Abu Bakr (may Allah be pleased with him) and said to him: 'If you wish, I shall marry Hafsah bint ‘Umar to you.' Abu Bakr remained silent and did not give me any reply! I was more upset with him than with ‘Uthmān. A few days later, the Prophet (may Allah's peace and blessings be upon him) asked for her hand in marriage and I married her to him. Thereafter, I met Abu Bakr who said: 'Perhaps you were angry with me when you offered Hafsah to me and I said nothing in reply?' I said: 'Yes, that is so.' He said: 'Nothing stopped me from responding to your offer except that I knew that the Prophet (may Allah's peace and blessings be upon him) had mentioned her, and I could not disclose the secret of the Messenger of Allah (may Allah's peace and blessings be upon him). Had the Prophet (may Allah's peace and blessings be upon him) not proposed to her, I would have accepted (to marry) her.'"

Narrated by Bukhari

In this Hadīth, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) quotes from his father, ‘Umar, his account of what he did when his daughter Hafsah became a widow after the death of her husband Khunays ibn Hudhāfah As-Sahmi. Khunays was the brother of ‘Abdullāh ibn Hudhāfah, and he was one of the Prophet's Companions. He died in Madīnah as a result of an injury that he sustained in the battle of Uhud. He was one of the first people to embrace Islam, and he made Hijrah to Abyssinia. ‘Umar said: "I met with ‘Uthmān ibn ‘Affān (i.e. after the death of his wife Ruqayyah, daughter of the Messenger of Allah, may Allah’s peace and blessings be upon him), and I offered Hafsah to him in marriage." This indicates the permissibility of offering a person’s daughter in marriage to a righteous man of good character and religion, and that there is no shame in doing so. Al-Bukhāri (may Allah have mercy upon him) entitled a chapter in his Sahīh: Permissiblity of offering one's daughter or sister in marriage to a righteous man. ‘Umar said to ‘Uthmān: "If you wish, I shall give you Hafsah, daughter of ‘Umar, in marriage." He used a conditional clause because it gives the addressee freedom of choice, and this is a good manner of speech that encourages the addressee to accept. ‘Umar was also keen on attributing his daughter to himself as if adding: "and you know ‘Umar's status and his good companionship." ‘Uthmān's reply was that he would think about it; i.e. he would consider whether he should marry then or delay it. ‘Umar then said that he waited a few days and then saw ‘Uthmān, who told him that he had decided not to marry 'at present'. He said 'at present' so that his answer would not be misunderstood to mean that he had chosen to remain celibate and never get married, which is forbidden in Islam. ‘Umar then met Abu Bakr As-Siddīq (may Allah be pleased with him) and said to him: "If you wish, I shall marry Hafsah, daughter of ‘Umar, to you." Abu Bakr was silent, but it was for a very specific reason. His silence made ‘Umar angry, more so than when ‘Uthmān refused his daughter since at least ‘Uthmān gave him a reply while Abu Bakr did not say a word. A few days later, the Prophet (may Allah's peace and blessings be upon him) proposed to marry Hafsah, and ‘Umar accepted and married her off to him. After the marriage had taken place, with the reason for Abu Bakr's silence no longer existing, Abu Bakr offered his apology to ‘Umar to remove any hard feelings between them. He said: "'Perhaps you were angry with me when you offered Hafsah to me and I said nothing in reply?" He used the word 'perhaps' because, knowing ‘Umar's good character, he should not be angry with him for that, but it is also possible that he was angry as a natural reaction. ‘Umar replied truthfully, saying that he was indeed angry at his silence. Abu Bakr told him that nothing had prevented him from responding except that he had heard the Prophet (may Allah's peace and blessings be upon him) mentioning her; i.e. expressing his desire to marry her. It is possible that the Prophet mentioned his desire to marry Hafsah in the presence of Abu Bakr alone, so Abu Bakr considered this to be a secret that must not be disclosed. That is the reason why he said: "and I could not disclose the secret of the Messenger of Allah," i.e. share with anyone else what he told me in confidence. He added that if the Prophet had refrained from marrying her, he would have accepted her, because it is forbidden to propose to a woman whom the Prophet had expressed his desire to marry. This Hadīth teaches Muslims the obligation to keep the secret keenly and not to say what might lead to disclosing any part of it.

Anas ibn Mālik (may Allah be pleased with him) reported: Zayd ibn Hārithah came to the Prophet (may Allah's peace and blessings be upon him) complaining (about his wife). The Prophet (may Allah's peace and blessings be upon him) kept on saying to him: "Fear Allah and keep your wife." Anas said: "If the Messenger of Allah (may Allah's peace and blessings be upon him) were to conceal anything (of the Qur'an), he would have concealed this (verse)." Then Anas said: "Zaynab used to boast before the Prophet's wives and say: 'You were given in marriage by your families, while I was given in marriage by Allah, the Almighty, from above seven Heavens.'" Thābit narrated that the Qur'anic verse: {while you concealed within yourself that which Allah is to disclose, and you feared the people} [Sūrat al-Ahzāb: 37] was revealed in connection to the story of Zaynab bint Jahsh and Zayd ibn Hārithah (may Allah be pleased with both of them).

Narrated by Bukhari

Zayd ibn Hārithah (may Allah be pleased with him) came to the Messenger of Allah (may Allah's peace and blessings be upon him) complaining about his wife Zaynab bint Jahsh (may Allah be pleased with her) and consulting him about divorcing her. Allah, the Almighty, had revealed to His Messenger that he would eventually marry Zaynab. This was revealed to him before Zayd divorced her. When Zayd came complaining about her to the Prophet and consulting him about divorcing her, the Prophet (may Allah's peace and blessings be upon him) said to him: "Fear Allah, O Zayd, and keep your wife." Allah, the Almighty, reproached him for that in the Qur'anic verse: {And remember (O Muhammad) when you said to the one on whom Allah bestowed favor and you bestowed favor, "Keep your wife and fear Allah," while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zayd had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished.} [Sūrat al-Ahzāb: 37] What the Prophet (may Allah's peace and blessings be upon him) concealed within himself was dislike to marry her in fear of the people's expected disapproval of him marrying the ex-wife of his adopted son (adoption was legitimate among the Arabs before the advent of Islam). The statement of Anas: "If the Messenger of Allah (may Allah's peace and blessings be upon him) were to conceal anything (of the Qur'an), he would have concealed this (verse)”, means that were he enabled to conceal anything from the revelation that he receives - which was definitely impermissible for him to do - then he would have concealed this verse; however, it was impossible for him to do so. This verse is among the greatest proofs of the truthfulness of the Prophet (may Allah's peace and blessings be upon him) as Allah, the Almighty, informed us about what the Prophet felt of fearing the people's reaction. The Prophet conveyed this verse just as Allah, the Almighty, revealed it, even though it included Allah's reproach to him. This is contrary to what a liar would do; he would avoid everything that might blemish his character. The same can be said of the verse: {He frowned and turned away. Because the blind man came unto him.} [Sūrat ‘Abasa: 1-2], and similar verses in the Qur'an. The statement of Anas: "Zaynab used to boast before the wives of the Prophet (may Allah's peace and blessings be upon him)" means that she used to say that her marriage to the Prophet (may Allah's peace and blessings be upon him) was ordained by Allah, and that this is a great virtue in which none of the Prophet’s wives is equal to her. She used to say to them: "Your families have given you in marriage, while I was given in marriage by Allah, the Almighty, from above seven heavens." This part of the Hadīth establishes Allah’s presence above the heavens and how it is acknowledged by the believers. It is axiomatic to all Muslims. Rather, it is axiomatic to all the creation except the ones whose natural disposition has been altered. It is one of the attributes of Allah that is known through texts, intellect, and natural disposition of everyone whose natural disposition has not deviated from its original sound state. The meaning of "I was given in marriage by Allah" is that Allah ordered His Messenger to marry her in the verse: {So when Zayd had no longer any need for her, We married her to you.} It is as if Allah, the Almighty, was her guardian who concluded her marriage contract to the Prophet (may Allah's peace and blessings be upon him).

‘Ā'ishah (may Allah be pleased with her) reported: I never felt jealous of any of the Prophet's wives except for Khadījah although I did not (have the privilege to) see her. She further added that whenever the Messenger of Allah (may Allah's peace and blessings be upon him) slaughters a sheep, he says: "Send some of it to the companions of Khadījah." She said: "But one day I annoyed him and said: (It is) Khadījah (only that you mention often)!" Thereupon the Messenger of Allah (may Allah's peace and blessings be upon her) said: "My love of her has been planted in my heart (by Allah)."

Narrated by Muslim

‘Ā'ishah (may Allah be pleased with her) informs that she did not feel jealous of any of the Prophet's wives except Khadījah, may Allah be pleased with her although Khadījah had died before the Prophet (may Allah's peace and blessings be upon him) married ‘Ā'ishah. Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) slaughtered a sheep, he would send some of it to Khadījah's friends. ‘Ā'ishah angered the Prophet (may Allah's peace and blessings be upon him) one day by telling him that he mentions Khadījah very often, but he replied that Allah has made him to love her in this way.

Anas (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) would approach all of his wives and then take one ritual bath.

Narrated by Bukhari & Muslim

This Hadīth tells about the Prophet's good treatment to his wives. He would have sexual intercourse with all of them during one night so as to please them all. Meanwhile, he would have only one ritual bath, because washing is not obligatory between two incidents of sexual intercourse, whether it takes place with the same wife or another one, as indicated by the Hadīth.

Anas ibn Mālik (may Allah be pleased with him) reported: Jibrīl came to the Messenger of Allah (may Allah's peace and blessings be upon him) while he was playing with his playmates. He took hold of him, laid him on the ground, split open his chest, took the heart out and then extracted a blood clot out of it and said: "That was the devil's share in you." Then he washed it with Zamzam water in a golden basin and then joined the wounded parts together after he restored the heart to its place. The boys came running to his mother, i.e. his wet nurse, and said: "Muhammad has been killed." They rushed to him and found his color was changed. Anas said: "I used to see the scar of this stitching on his chest."

Narrated by Muslim

Jibrīl came to the Prophet (may Allah's peace and blessings be upon him) when he was a little child playing with his mates. He put him on his back on the ground, slit his heart and took out of it a clot of thick blood, which is the source of evils and sins in the heart. Jibrīl said that this would have been the devil's share in the Prophet if such a clot of blood had remained in him. Then, he washed his heart with Zamzam water in a golden basin. Then he fixed the split, put the heart back in its place, and stitched the wound. Children who were playing with the Prophet (may Allah's peace and blessings be upon him) rushed to his wet nurse Halīmah and told her that Muhammad was killed. They went to his place and found him pale. Anas, who narrated this Hadīth, did not witness the incident himself. Yet, he must have heard it from a trustworthy Companion or through continuous chain of narrators. Anas said that he used to see the scar of stitching visible on the Prophet's chest. This is another proof that splitting the chest was physical, not spiritual. One should take this Hadīth and similar ones at face value without interpreting them metaphorically. There is no need for a metaphorical interpretation, for the Hadīth is a report from the truthful Messenger about the power of Allah, the Omnipotent.

Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "I have been intimidated in the path of Allah at a time when no one else was intimidated, and I have been harmed for the sake of Allah at a time when no one else was harmed, and I once spent thirty days and nights wherein I and Bilāl had nothing a living being can eat except a little that was kept under Bilāl's armpit."

Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Ahmad

In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that he was alone when he started proclaiming the message of Islam, and that the disbelievers intimidated him and harmed him because of that. At that time, he was alone with no support in the face of this harm other than the help, protection, and guidance of Allah, the Almighty. The Prophet (may Allah's peace and blessings be upon him) also says that he lacked money, food, and provisions at that phase to the extent that he once spent thirty days with no food but a little something that Bilāl (may Allah be pleased with him) used to carry under his armpit, because they did not even have a pot for keeping food. This Hadīth refers to the period when the Prophet (may Allah's peace and blessings be upon him) fled from Makkah.

‘Urwah ibn Az-Zubayr reported: I asked ‘Abdullāh ibn ‘Amr about the worst thing the polytheists did to the Messenger of Allah (may Allah's peace and blessings be upon him). He said: "I saw ‘Uqbah ibn Abi Mu‘ayt coming to the Prophet (may Allah's peace and blessings be upon him) while he was praying. ‘Uqbah wrapped his garment around the Prophet's neck and strangled him therewith severely. Abu Bakr came and pulled ‘Uqbah away from the Prophet (may Allah's peace and blessings be upon him) and said: '{Do you kill a man [merely] because he says: 'My Lord is Allah' while he has brought you clear proofs from your Lord?} [Sūrat Ghāfir: 28]'"

Narrated by Bukhari

‘Urwah ibn Az-Zubayr ibn al-‘Awwām (may Allah have mercy upon him) asked ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) about the worst harm and persecution the polytheists had ever done to the Messenger of Allah (may Allah's peace and blessings be upon him). He told him that he saw ‘Uqbah ibn Abi Mu‘ayt approaching the Prophet (may Allah's peace and blessings be upon him) while he was praying in the Hijr of the Ka‘bah. He wrapped the Prophet's neck with his garment or that of the Prophet, and squeezed it severely. Abu Bakr (may Allah be pleased with him) came and pushed him away while crying and said: "{Do you kill a man [merely] because he says: 'My Lord is Allah' while he has brought you clear proofs from your Lord?} [Sūrat Ghāfir: 28]" This was the worst thing ‘Abdullāh (may Allah be pleased with him) had ever seen. ‘Urwah found out that there was a severer persecution as in the report he narrated from ‘Ā'ishah (may Allah be pleased with her) the Prophet's wife where she said that she asked the Prophet (may Allah's peace and blessings be upon him): "Have you ever encountered a day harder than the day of the battle of Uhud?" The Prophet (may Allah's peace and blessings be upon him) replied: "Your people have troubled me a lot, and the worst trouble was what I experienced on the Day of ‘Aqabah when I presented myself to Ibn ‘Abd Yālīl ibn ‘Abd Kulāl and he did not respond to my call. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not recover till I found myself at Qarn Ath-Tha‘ālib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Jibrīl in it. He called me saying: 'Allah heard what your people had said to you, and what they had said in response to your call. He has sent the angel of the mountains to you, so that you may order him to do whatever you wish him to do to these people.' The angel of the mountains called and greeted me, and then said: 'O Muhammad! Order what you wish. If you like, I will let Al-Akhshabayn (i.e. two mountains) fall upon them.' The Prophet (may Allah's peace and blessings be upon him) said: 'No but I hope that Allah will let them beget children who will worship Allah alone, and worship none besides Him.'" [Al-Bukhāri and Muslim]

‘Amr ibn ‘Abasah (may Allah be pleased with him) said: 'In the pre-Islamic time of ignorance, I used to think that people were misguided. They were not on a right path, as they worshipped idols. Then I heard of a man in Makkah who was telling news. So I mounted my camel and went to him. It was the Messenger of Allah (may Allah's peace and blessings be upon him). He was hiding, since his own people were aggressive toward him. So I acted gently until I entered upon him. I said to him, "Who are you?" He said: "I am a Prophet." I said: "What is a Prophet?" He said: "Allah has sent me.'' I said: "With what has He sent you?" He said: "He sent me with [a message] of maintaining kinship ties, breaking the idols, and upholding the oneness of Allah without associating anything with him." I said: "Who is with you on that?" He said: "A free man and a slave man.'' (At that time only Abu Bakr and Bilāl (may Allah be pleased with both of them) were with him. I said: "I shall follow you.'' He said: "You cannot do that today. Do you not see my situation and that of the people? However, go back to your people, and when you hear that I have succeeded in my mission, come to me.'' So I went to my people. Later, the Messenger of Allah (may Allah's peace and blessings be upon him) went to Madīnah. It was until some of my people went to Madīnah., that I said: "What happened to this man who came to Madīnah?" They said: "People are hastening to him. His own people wanted to kill him, but they could not." So I went to Madīnah and entered upon him and said: "O Messenger of Allah, do you recognize me?" He said: "Yes, you are the one who met me in Makkah." I said: "O Messenger of Allah, tell me about what Allah has taught you, which I am unaware of. Tell me about prayer." He said: "Perform the morning prayer. Then do not pray until the sun has risen up to the height of a lance, for when it rises, it rises between two horns of a devil. It is when the unbelievers prostrate themselves to it. Then pray, for prayer is witnessed and attended, until the shadow of the lance shrinks. Then do not pray, for at that time Hell is fired up. Then pray when the shadow becomes longer, for the prayer is witnessed and attended, until you perform ‘Asr. Then do not pray until the sun sets, for it sets between two horns of a devil. It is when the unbelievers prostrate themselves to it." I further said: ''O Prophet, tell me about ablution.'' He said: "When anyone of you approaches his ablution water, and rinses his mouth and nose, the sins of his face fall with water from the edges of his beard. Then when he washes his hands up to elbows, the sins of his hands fall with water from his fingertips. Then when he wipes over his head, the sins of his head fall with water from the ends of his hair. Then when he washes his feet up to the ankles, the sins of his feet fall with water from his toes. Then, when he stands up for prayer, praises Allah, the Almighty,, extols Him, glorifies Him as He deserves, and empties his heart for Allah, the Almighty, he becomes free from his sins as he was on the day his mother gave birth to him.'' ‘Amr ibn ‘Abasah narrated this Hadīth to Abu Umāmah, a companion of the Messenger of Allah (may Allah's peace and blessings be upon him). Abu Umāmah, therefore, said to him: "O ‘Amr ibn ‘Abasah, think about what you are saying. Will a man be getting all of this on one occasion?" ‘Amr said: "O Abu Umāmah, I am old in age, weak in bones, and close to death. I do not need to tell lies about Allah and His Messenger (may Allah's peace and blessings be upon him). Had I not heard this from the Messenger of Allah (may Allah's peace and blessings be upon him) only once, twice, thrice (he counted up to seven times), I would have not reported it. However, I heard it more than that.''

Narrated by Muslim

‘Amr ibn ‘Abasah As-Sulami (may Allah be pleased with him) informs us about his situation in the pre-Islamic times and how Allah guided him to Islam. Before Islam, he had light in his heart that showed him that the unbelievers were misguided, as they worshiped false objects, which they associated with Allah. He did not share their beliefs. However, when he heard of someone in Makkah telling prophetic news, he mounted his camel and went to him. Prophet Muhammad was then hiding to avoid the abuse of the Makkans. ‘Amr says that he used gentle ways to get access to the Prophet. He then approached him and asked him about his message. The Prophet told him that Allah sent him with a message of upholding kinship relations, breaking idols, and worshiping Allah alone without associating partners with Him. Here the Prophet was inviting him to Allah, explaining to ‘Amr great aspects of Islam. The most important thing he told him was to believe in the oneness of Allah and to have good manners. He told ‘Amr what people would realize with their reason that idols were a falsehood. Before coming to Islam, ‘Amr knew that the polytheists were on a false course of worship. He was searching for the truth. So when he reached the Prophet and asked him about his message, he told him that Allah sent him with a message that maintains kinship relations. Indeed, the Makkans had spread rumors that the Prophet came with a message that severs kinship ties. Against these backdrop, the Prophet asserted that his message maintained kinship ties. The Prophet further told ‘Amr that his message included the breaking of idols, i.e. everything that is worshipped besides Allah, so that Allah is worshipped alone, without any partners associated with Him. Upom hearing that, ‘Amr asked the Prophet about his followers, and the Prophet told him that a free man (i.e. Abu Bakr) and a slave man (i.e. Bilāl) were following him. So he said that he too would follow the Prophet. However, the Prophet told him that he can not do so on that day. This means that if ‘Amr joined the Prophet in Makkah, thus leaving his own people, the Prophet would not be able to protect him from the Makkans. So he told him to stay as a Muslim among his people until Islam is strong enough, then ‘Amr would join Muslims. This was an aspect of the Prophet’s compassion. ‘Amr was weak and the Makkans were plenty in number and hostile towards the Prophet, who could not defend himself rather than someone else. ‘Amr went back to his own people as a Muslim, and thus he would often check on the Prophet's news. However, he kept his conversion a secret, fearing for his own life. When some of his people came back from a visit to Madīnah, ‘Amr asked them about the Prophet. They told him that people were quick in responding to him and that the Makkans wanted to kill him but failed. So ‘Amr travelled to Madīnah and entered upon the Prophet, who recognized him. ‘Amr asked the Prophets about the teachings of Islam; so as to learn what he is unaware of the divine knowledge. The Prophet told him that he should pray the morning prayer on time and then stop praying until the sun rises, because when it rises the unbelievers prostrate themselves to it. A Muslim, however, is not allowed to delay his morning prayer, nor to pray optionally when the sun rises. The time for sunrise can be known from the calendar. Now, the Prophet forbade that Muslims emulate the disbelievers by praying at sunrise, because the sun rises between two horns of a devil. Later, however, angels attend the prayers, so as to record a Muslim's prayer and be witness for him. No prayer is allowed when the sun is in the middle of the sky, because then Hell is fired up. At this time, one's shade is under his feet. It is a short time that lasts for only two Rak‘ahs. However, when the shade shrinks under one's feet and moves to the other direction, marking the noon time, the angels attend the prayer, so a Muslim may pray from Zhuhr until ‘Asr. This is an open time for prayer. After praying ‘Asr, one does not pray until sunset. Before sunset, it is forbidden to pray because the sun sets, as it rises, between two horns of a devil. A Muslim, meanwhile, is not allowed to delay praying ‘Asr until shortly before sunset, because in doing so he emulates the unbelievers. The Prophet called it the prayer of hypocrites, who wait until the sun is orange and pray four Rak‘ahs quickly, with little remembrance of Allah. So a Muslim should not behave like unbelievers and hypocrites, willingly delaying the 'Asr prayer until the sun is going to set. ‘Amr then asked the Prophet about ablution. The Prophet told him that doing ablution as prescribed eliminates sins, which fall with water when one washes his limbs. ‘Amr used to tell others about this Hadīth, yet Abu Umāmah warned him, concluding that he was exaggerating. He might have thought that the reward was too large for doing ablution, that a Muslim becomes sin-free as if he is just born. ‘Amr, however, explained that he did not have to lie, because he was already old, weak, and about to die. He further said that he heard the Hadīth not only once or even seven times, but more than that.

As-Sāib ibn Yazīd (may Allah be pleased with him) reported: When the Prophet (may Allah's peace and blessings be upon him) returned from the Battle of Tabūk, the people went out to receive him. I received him with the boys at Thaniyyat al-Wadā‘.” Al-Bukhāri narrated it with the following wording: “We went with the boys to Thaniyyat al-Wadā‘ to receive the Messenger of Allah (may Allah's peace and blessings be upon him).”

Narrated by Bukhari - Narrated by Abu Daoud