Anas reported that the Messenger of God said, “Whoever has three qualities will taste the sweetness of faith: that God and His Messenger are dearer to him than anything else; that he loves a person only for God’s sake; and that he hates returning to unbelief as much as he would hate being thrown into the Fire.”

Saʿīd ibn Zayd said, “I remember when ʿUmar had me bound on account of my Islam. If Mount Uḥud were to collapse because of what you did to ʿUthmān, it would deserve to collapse.”

Khabbāb ibn al-Aratt reported: We complained to the Messenger of God while he was resting on his cloak in the shade of the Kaʿba. We said, “Will you not ask God to help us? Will you not pray for us?” He replied, “Among those before you, a man would be seized, a pit dug for him in the ground, and he placed in it. Then a saw would be brought and set on his head, splitting him in two. Iron combs would be drawn through the flesh down to his bones. Yet none of this would turn him away from his religion. By God, this matter will surely be completed until a rider can travel from Ṣanʿāʾ to Ḥaḍramawt fearing no one but God, and fearing a wolf only for his sheep. But you are impatient.”

ʿAlqama ibn Waqqāṣ said: I heard ʿUmar ibn al-Khaṭṭāb preach, saying, “I heard the Prophet say, ‘People, actions are only by intentions, and each person will have only what he intended. Whoever emigrates for God and His Messenger, his emigration is for God and His Messenger. But whoever emigrates to gain some worldly benefit or to marry a woman, his emigration is for that for which he emigrated.’”

ʿĀʾisha reported: The first thing with which revelation began for the Messenger of God was true dreams during sleep. Whenever he saw a dream, it came true as clearly as the break of dawn. Then he would go to Ḥirāʾ and devote himself to worship there for several nights, taking provisions for the journey. He would return to Khadīja, who would prepare provisions for a similar stay. This continued until the Truth came to him unexpectedly while he was in the cave of Ḥirāʾ. The angel came to him there and said, “Read!” The Prophet replied, “I cannot read.” He said, “He seized me and pressed me until I was exhausted, then released me. He said, ‘Read!’ I replied, ‘I cannot read.’ He seized me a second time and pressed me until I was exhausted, then released me. He said, ‘Read!’ I replied, ‘I cannot read.’ He pressed me a third time until I was exhausted, then released me and said, ‘Read in the name of your Lord who created’”—up to the words “what he did not know.” The Prophet returned with his heart trembling until he came to Khadīja and said, “Cover me! Cover me!” They covered him until his fear subsided. He said, “Khadīja, what is happening to me?” He told her what had happened and said, “I feared for myself.” She replied, “Never! Rejoice! By God, God will never disgrace you. You maintain ties of kinship, speak truthfully, bear people’s burdens, honor guests, and help others through the calamities that come in the cause of truth.” Then Khadīja went with him to her paternal cousin Waraqa ibn Nawfal ibn Asad ibn ʿAbd al-ʿUzzā ibn Quṣayy, the son of her father’s brother. He had become a Christian in pre-Islamic times and used to write the Arabic script, copying into Arabic as much of the Gospel as God willed. He was an old man who had become blind. Khadīja said to him, “Cousin, listen to your brother’s son.” Waraqa said, “My brother’s son, what have you seen?” The Prophet told him what he had seen. Waraqa said, “This is the Nāmūs—the bearer of revelation—who was sent down to Moses. I wish I were young and strong when your people drive you out.” The Messenger of God asked, “Will they drive me out?” Waraqa replied, “Yes. No man has ever brought what you have brought without being opposed. If I live to see your day, I will support you with all my strength.” Waraqa did not live long after that; he died, and revelation paused for a time. According to what has reached us, the Prophet grieved so deeply that he went out several times intending to throw himself from the lofty mountain peaks. Whenever he reached a mountain summit, Gabriel would appear to him and say, “Muḥammad, you are truly the Messenger of God.” At this, his distress would subside and he would return. Whenever the pause in revelation grew long, he would go out again; and when he reached a summit, Gabriel would appear and say the same to him. Ibn ʿAbbās said: “The One who splits the dawn” means the light of the sun by day and the light of the moon by night.

Asmāʾ reported that the Prophet, peace and blessings be upon him, said: “I will be at my Basin, waiting for those who come to me. Some people will be taken away from me, and I will say, ‘They are my community!’ It will be said, ‘You do not know; they turned back on their heels.’” Ibn Abī Mulayka said: “O God, we seek refuge in You from turning back on our heels or being put to trial.”

ʿAbd Allāh reported that the Prophet, peace and blessings be upon him, said: “I will be your forerunner at the Basin. Men from among you will surely be brought to me. When I bend down to hand them water, they will be snatched away from me. I will say, ‘My Lord, they are my Companions!’ He will say, ‘You do not know what they introduced after you.’”

Sahl ibn Saʿd said that he heard the Prophet, peace and blessings be upon him, say: “I will be your forerunner at the Basin. Whoever comes to it will drink from it, and whoever drinks from it will never be thirsty again. Groups of people whom I recognize and who recognize me will come to me, but then a barrier will be placed between me and them.”

Abū Ḥāzim said: “Al-Nuʿmān ibn Abī ʿAyyāsh heard me relating this to them and asked, ‘Did you hear it this way from Sahl?’ I said, ‘Yes.’ He said, ‘I also testify, on the authority of Abū Saʿīd al-Khudrī, that I heard him add: “They are from me.” It will be said, “You do not know what they changed after you.” I will say, “Away with those who changed things after me! Away with them!”’”

Abū Hurayra reported that the Messenger of God said: “Whoever obeys me has obeyed God, and whoever disobeys me has disobeyed God. Whoever obeys my commander has obeyed me, and whoever disobeys my commander has disobeyed me.”

ʿAbd Allāh ibn ʿUmar reported that the Messenger of God said: “Take note: each of you is a shepherd, and each of you is responsible for his flock. The leader over the people is a shepherd and is responsible for his flock. A man is a shepherd over his household and is responsible for his flock. A woman is a shepherd over her husband’s household and his children, and she is responsible for them. A man’s slave is a shepherd over his master’s property and is responsible for it. Take note: each of you is a shepherd, and each of you is responsible for his flock.”

Abū Hurayra reported that he heard the Messenger of God say: “By the One in whose hand is my soul, were it not that there are men who dislike staying behind after me, and that I have no mounts to carry them, I would not stay behind. I would love to be killed in the path of God, then brought back to life, then killed, then brought back to life, then killed.”

Abū Hurayra reported that the Messenger of God said: “By the One in whose hand is my soul, I would love to fight in the path of God and be killed, then be brought back to life, then be killed, then brought back to life, then be killed, then brought back to life, then be killed, then be brought back to life.”

Abū Hurayra used to repeat these words three times, saying, “I swear by God.”

Mālik said: We came to the Prophet as young men close in age and stayed with him for twenty nights. The Messenger of God was kind. When he thought that we had begun to long for our families—or that we missed them—he asked us about those we had left behind, and we told him.

He said, “Return to your families and stay among them. Teach them and instruct them”—and he mentioned some things that I remember, or perhaps do not remember—“and pray as you have seen me pray. When the time for prayer comes, let one of you give the call to prayer, and let the eldest of you lead you.”

Musaddad nous a rapporté, d’après Yaḥyā, d’après al-Taymī, d’après Abū ʿUthmān, d’après Ibn Masʿūd, que le Messager de Dieu ﷺ a dit : « Que l’appel de Bilāl n’empêche aucun de vous de prendre son repas d’avant l’aube : il appelle — ou, dit-il, il annonce — afin que celui d’entre vous qui prie debout puisse rentrer et que celui qui dort soit réveillé. L’aube ne se présente pas ainsi » — Yaḥyā joignit les paumes de ses mains — « mais ainsi. » Yaḥyā tendit alors ses deux index.

Mūsā ibn Ismāʿīl nous a rapporté, d’après ʿAbd al-ʿAzīz ibn Muslim, d’après ʿAbd Allāh ibn Dīnār, qui dit avoir entendu ʿAbd Allāh ibn ʿUmar — que Dieu les agrée tous deux — rapporter que le Prophète ﷺ a dit : « Bilāl lance son appel pendant la nuit. Mangez et buvez jusqu’à ce qu’Ibn Umm Maktūm lance le sien. »

Ḥafṣ ibn ʿUmar nous a rapporté, d’après Shuʿba, d’après al-Ḥakam, d’après Ibrāhīm, d’après ʿAlqama, d’après ʿAbd Allāh, qui dit : Le Prophète ﷺ nous fit prier la prière de midi en cinq unités. On lui dit : « Y a-t-il eu un ajout à la prière ? » Il demanda : « Qu’y a-t-il donc ? » Ils répondirent : « Tu as prié cinq unités. » Il fit alors deux prosternations après avoir prononcé le salut final.

Ismāʿīl nous a rapporté, d’après Mālik, d’après Ayyūb, d’après Muḥammad, d’après Abū Hurayra, que le Messager de Dieu ﷺ s’interrompit après deux unités. Dhū al-Yadayn lui demanda : « La prière a-t-elle été raccourcie, Messager de Dieu, ou l’as-tu oubliée ? » Il répondit : « Dhū al-Yadayn dit-il vrai ? » Les gens répondirent : « Oui. » Le Messager de Dieu ﷺ se leva et accomplit deux autres unités, puis prononça le salut final. Il prononça ensuite le takbīr, se prosterna d’une prosternation semblable à la sienne — ou plus longue — puis releva la tête. Il prononça le takbīr, se prosterna d’une prosternation semblable à la sienne, puis releva la tête.

Ismāʿīl m’a rapporté, d’après Mālik, d’après ʿAbd Allāh ibn Dīnār, d’après ʿAbd Allāh ibn ʿUmar, qui dit : Alors que les gens priaient la prière de l’aube à Qubāʾ, quelqu’un vint leur annoncer : « Cette nuit, une révélation coranique est descendue sur le Messager de Dieu ﷺ, et il lui a été ordonné de se tourner vers la Kaʿba. Tournez-vous donc vers elle. » Ils étaient tournés vers le nord, vers la Syrie; ils pivotèrent alors en direction de la Kaʿba.

Yaḥyā nous a rapporté, d’après Wakīʿ, d’après Isrāʾīl, d’après Abū Isḥāq, d’après al-Barāʾ, qui dit : Lorsque le Messager de Dieu ﷺ arriva à Médine, il pria en direction de Bayt al-Maqdis pendant seize ou dix-sept mois. Il souhaitait être orienté vers la Kaʿba. Dieu révéla alors : « Nous voyons ton visage se tourner vers le ciel. Nous te tournerons donc vers une direction qui te satisfera. » Il fut alors orienté vers la Kaʿba. Un homme pria avec lui la prière de l’après-midi, puis sortit et passa près d’un groupe d’Ansār. Il leur dit, témoignant, qu’il avait prié avec le Prophète ﷺ et que celui-ci avait été orienté vers la Kaʿba. Ils pivotèrent alors, tandis qu’ils étaient inclinés dans leur prière de l’après-midi.