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Yazeed Al Faarisi bin Hurmuz, who was a calligrapher of the Qur-aan, once saw Messenger of Allah ﷺ in his dream during the time of Ibn 'Abbaas (may Allah be pleased with him). He related his dream to Ibn 'Abbaas. Ibn 'Abbaas said:
"Messenger of Allah ﷺ used to say that the shaytaan cannot imitate him. That person who has seen him in a dream has really seen him'. After mentioning this he asked: 'Can you describe this person whom you have seen in your dream?'. I replied: 'Yes, I can, I will describe to you a man whose body and height were of a medium stature. He had a wheat-coloured complexion with a bit of whiteness in it. Eyes like those that had kuhl on them. A smiling face. Beautiful and round face. A compact beard which surrounded his mubaarak face, and spread on the fore-portion of the chest". 'Awf ibn Abl Jamilah, a narrator of this hadith says: "I do not remember what other feature besides these, my ustaadh Yazeed, who is a narrator of this hadith, described". Ibn 'Abbaas (may Allah be pleased with him) said: "If you had seen him while being awake, you would not have been able to describe him any further"

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، وَمُحَمَّدُ بْنُ جَعْفَرٍ، قَالا: حَدَّثَنَا عَوْفُ بْنُ أَبِي جَمِيلَةَ، عَنْ يَزِيدَ الْفَارِسِيِّ وَكَانَ يَكْتُبُ الْمَصَاحِفَ، قَالَ: رَأَيْتُ النَّبِيَّ ﷺ فِي الْمَنَامِ زَمَنَ ابْنِ عَبَّاسٍ، قَالَ: فَقُلْتُ لابْنِ عَبَّاسٍ: إِنِّي رَأَيْتُ رَسُولَ اللهِ ﷺ فِي النَّوْمِ، فَقَالَ ابْنُ عَبَّاسٍ: إِنَّ رَسُولَ اللهِ كَانَ، يَقُولُ: إِنَّ الشَّيْطَانَ لا يَسْتَطِيعُ أَنْ يَتَشَبَّهَ بِي، فَمَنْ رَآنِي فِي النَّوْمِ فَقَدْ رَآنِي، هَلْ تَسْتَطِيعُ أَنْ تَنْعَتَ هَذَا الرَّجُلَ الَّذِي رَأَيْتَهُ فِي النَّوْمِ؟ قَالَ: نَعَمْ، أَنْعَتُ لَكَ رَجُلا بَيْنَ الرَّجُلَيْنِ، جِسْمُهُ وَلَحْمُهُ أَسْمَرُ إِلَى الْبَيَاضِ، أَكْحَلُ الْعَيْنَيْنِ، حَسَنُ الضَّحِكِ، جَمِيلُ دَوَائِرِ الْوَجْهِ، مَلأَتْ لِحْيَتُهُ مَا بَيْنَ هَذِهِ إِلَى هَذِهِ، قَدْ مَلأَتْ نَحْرَهُ، قَالَ عَوْفٌ: وَلا أَدْرِي مَا كَانَ مَعَ هَذَا النَّعْتِ، فَقَالَ ابْنُ عَبَّاسٍ: لَوْ رَأَيْتَهُ فِي الْيَقَظَةِ مَا اسْتَطَعْتَ أَنْ تَنْعَتَهُ فَوْقَ هَذَا..

قَالَ أَبُو عِيسَى: سقط من هنا كلام طويل من تعريف يزيد الفارسي وغيره..

Abu Wa'il narrated from Hudhaifah that 'Umar said:

"Which of you remembers what the Messenger of Allahﷺ said about the Fitnah?" So Hudhaifah said: "I do." Hudhaifah said: "A man's Fitnah is in his family, his wealth, his children, and his neighbors. It is atoned for by the Salat, fasting, charity, and by commanding good and forbidding evil." 'Umar said: "I am not asking you about this. Rather, about the Fitnah that spreads like the waves of the sea." He said: "O Commander of the Believers! Between you and it is a closed door." 'Umar said: "Will it be opened or broken?" He said: "It will be broken." He said: "Then it will never be closed until the Day of Judgement."

حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو دَاوُدَ، أَنْبَأَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، وَحَمَّادٍ، وَعَاصِمِ بْنِ بَهْدَلَةَ، سَمِعُوا أَبَا وَائِلٍ، عَنْ حُذَيْفَةَ، قَالَ قَالَ عُمَرُ أَيُّكُمْ يَحْفَظُ مَا قَالَ رَسُولُ اللَّهِ ﷺ فِي الْفِتْنَةِ فَقَالَ حُذَيْفَةُ أَنَا . قَالَ حُذَيْفَةُ فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَمَالِهِ وَوَلَدِهِ وَجَارِهِ يُكَفِّرُهَا الصَّلاَةُ وَالصَّوْمُ وَالصَّدَقَةُ وَالأَمْرُ بِالْمَعْرُوفِ وَالنَّهْىُ عَنِ الْمُنْكَرِ . فَقَالَ عُمَرُ لَسْتُ عَنْ هَذَا أَسْأَلُكَ وَلَكِنْ عَنِ الْفِتْنَةِ الَّتِي تَمُوجُ كَمَوْجِ الْبَحْرِ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ بَيْنَكَ وَبَيْنَهَا بَابًا مُغْلَقًا . قَالَ عُمَرُ أَيُفْتَحُ أَمْ يُكْسَرُ قَالَ بَلْ يُكْسَرُ . قَالَ إِذًا لاَ يُغْلَقُ إِلَى يَوْمِ الْقِيَامَةِ . قَالَ أَبُو وَائِلٍ فِي حَدِيثِ حَمَّادٍ فَقُلْتُ لِمَسْرُوقٍ سَلْ حُذَيْفَةَ عَنِ الْبَابِ فَسَأَلَهُ فَقَالَ عُمَرُ .

قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ صَحِيحٌ .

Narrated 'Abdullah bin 'Umar:

Allah's Apostle ﷺ said, "While I was sleeping, I saw myself performing the Tawaf of the Ka'ba. Behold, there I saw a whitish-red lank-haired man (holding himself) between two men with water dropping from his hair. I asked, 'Who is this?' The people replied, 'He is the son of Mary.' Then I turned my face to see another man with red complexion, big body, curly hair, and blind in the right eye which looked like a protruding out grape. I asked, 'Who is he?' They replied, 'He is Ad-Dajjal.' Ibn Qatan resembles him more than anybody else among the people and Ibn Qatan was a man from Bani Al-Mustaliq from Khuza'a."

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ ـ رضى الله عنهما ـ قَالَ قَالَ رَسُولُ اللَّهِ ﷺ " بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي أَطُوفُ بِالْكَعْبَةِ فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعَرِ بَيْنَ رَجُلَيْنٍ يَنْطِفُ رَأْسُهُ مَاءً، فَقُلْتُ مَنْ هَذَا قَالُوا ابْنُ مَرْيَمَ. فَذَهَبْتُ أَلْتَفِتُ فَإِذَا رَجُلٌ أَحْمَرُ جَسِيمٌ جَعْدُ الرَّأْسِ أَعْوَرُ الْعَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، قُلْتُ مَنْ هَذَا قَالُوا هَذَا الدَّجَّالُ. أَقْرَبُ النَّاسِ بِهِ شَبَهًا ابْنُ قَطَنٍ ". وَابْنُ قَطَنٍ رَجُلٌ مِنْ بَنِي الْمُصْطَلِقِ مِنْ خُزَاعَةَ.

Asma' bint 'Umais narrated that the Messenger of Allah ﷺ asked her what they used as a laxative. She said:

"Shubrum" He said: "It is hot and too strong." She said:"Then I used Senna as a laxative." So the Prophet ﷺ: "If there was anything that would have a cure for death in it, then it would have been Senna."

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرٍ، حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، حَدَّثَنِي عُتْبَةُ بْنُ عَبْدِ اللَّهِ، عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ سَأَلَهَا " بِمَ تَسْتَمْشِينَ " . قَالَتْ بِالشُّبْرُمِ . قَالَ " حَارٌّ جَارٌّ " . قَالَتْ ثُمَّ اسْتَمْشَيْتُ بِالسَّنَا . فَقَالَ النَّبِيُّ ﷺ " لَوْ أَنَّ شَيْئًا كَانَ فِيهِ شِفَاءٌ مِنَ الْمَوْتِ لَكَانَ فِي السَّنَا " .

قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . يَعْنِي دَوَاءَ الْمَشْىِّ .

Khaalid bin 'Umayr (may Allah be pleased with him) and Shaweesa (may Allah be pleased with him) Reported that 'Umar (may Allah be pleased with him) instructed 'Utbah bin "Anhu Ghazwaan (may Allah be pleased with him) that he should go with his companions (who consisted of three hundred mujahideen) towards the 'Ajami lands. And said:
When you reach the boundary of the 'Arabian country, set up camp there". (The reason was that 'Umar (may Allah be pleased with him) received 10 reports that the 'Ajamis intended attacking the 'Arab lands. In other narrations Yazdajard had asked the 'Ajamis for aid. This was on their path. For this reason 'Umar (may Allah be pleased with him) sent an army to set up a blockade and seal the way) The army left, and when they reached Marbad Basrah, they saw strange white stones. The people first began asking one another, 'what is this?' The people said it was Basrah. (Basrah in the original language means whitish stones. Subsequently this became the name of the town. As if they had answered that this was also a type of stone). After that they went forward (according to the instructions of 'Umar (may Allah be pleased with him)) till they reached the small bridge (of the Dajlah). The people said, this is the place (that 'Umar (may Allah be pleased with him) had chosen), and set up camp there. The narrator narrated the full incident (i.e. the coming of the army from Khuraasaan and the victory of 'Utbah (may Allah be pleased with him)). (As the intention of Imaam Tirmidhi is to describe the hardships and poverty, which will be mentioned at the end of the narration, he has shortened this narration. 'Utbah (may Allah be pleased with him) recited a khutbah after the victory, which is mentioned in the 'Arabic commentary. In this khutbah, he mentioned the temporary nature of this world, and that the hereafter is everlasting and eternal etc. After the hamd and thana, he said: "The world is going to come to an end, and it is turning its face and going away. Only so much of the world is left, as when water is used up from a dish, and in the end only a little drop is left in it. You are going towards such a world which is everlasting and which will never come to an end. Therefore it is necessary that you go to such a world with the best you can attain, because it has been shown to us that jahannam - which is the abode for those who disobey Allah is so deep that if a pebble is thrown into it from the upper portion, it will not reach the bottom after seventy years. This place will be packed with people. How important it is that we take heed at this place. We have also been shown that jannah-which is the abode for those who obey Allah is so vast that the width of its door from one side to the other is the distance of forty years. It will also be filled with people. Therefore adopt only such deeds that will save one from the first abode, and will gain for one entrance in the abode of Allah's Pleasure. After that he mentioned his past condition, "I had witnessed with Messenger of Allah ﷺ this conditions that I am from among those seven people who were with Messenger of Allah ﷺ. We had nothing with us besides the leaves of trees for eating. Our mouths became bruised by eating it. Incidentally I obtained a sheet, which I shared in half with Sa'd. (Even in this world of distress and difficulty, Allah Ta'aal, blessed them with this reward). There is none among the seven of us who has not been appointed an amir of some place. (Because this group endured many hardships and made many sacrifices before they were appointed amirs, therefore the treatment of their groups was of the best which will be known from the experiences of the Amirs after this) You will in the near future experience the trials of those who will come after this".

حدثنا محمد بن بشار , حدثنا صفوان بن عيسى , حدثنا محمد بن عمرو بن عيسى أبو نعامة العدوي , قال: سمعت خَالِدِ بْنِ عُمَيْرٍ , وشويسًا , أبا الرقاد قالا: بعث عمر بن الخطاب عُتْبَةُ بْنُ غَزْوَانَ وقَالَ انطلق أنت ومن معك , حتى إذا كنتم في أقصى أرض العرب , وأدنى بلاد أرض العجم , فأقبلوا حتى إذا كانوا بالمربد وجدوا هذا المكان , فقالوا: ما هذه؟ هذه البصرة. فسارواحتى إذا بلغوا حيال الجسر الصغير , فقالوا: هاهنا أمرتم , فنزلوا فذكروا الحديث بطوله..

Imaam Hasan (may Allah be pleased with him) says, (my younger brother) Husayn said:
"I asked my father (Sayyidina 'Ali (may Allah be pleased with him)) about the conduct of Messenger of Allah ﷺ in his assemblies' He replied.. 'Messenger of Allah ﷺ was always happy and easy mannered. There was always a smile and a sign of happiness on his blessed face. He was soft-natured and when the people needed his approval, he easily gave consent. He did not speak in a harsh tone nor was he stone-hearted. He did not scream while speaking, nor was he rude or spoke indecently. He did not seek other's faults. He never over-praised anything nor exceeded in joking, nor was he a miser. He kept away from undesirable language and did not make as if he did not hear anything. If he did not agree with the next person's wish he did not make that person feel disheartened, nor did he promise anything to that person. He completely kept himself away from three things: from arguments, pride and senseless utterances. He prohibited people from three things. He did not disgrace or insult anyone, nor look for the faults of others, he only spoke that from which thawaab and reward was attained. When he spoke, those present bowed their heads in such a manner, as if birds were sitting on their heads. (They did not shift about, as birds will fly away on the slightest move). When he completed his talks, the others would begin speaking. (No one would speak while Messenger of Allah ﷺ spoke. Whatever one wanted to say, it would be said after he had completed speaking). They did not argue before him regarding anything. Whenever one spoke to him the other would keep quiet and listen till he would finish. The speech of every person was as if the first person was speaking. (They gave attention to what every person said. It was not as is generally found that in the beginning people pay full attention, and if the talk is lengthened they became bored, and begin to pay less attention). When all laughed for something, he would laugh too. The things that surprised the people, he would also show his surprise regarding that. (He would not sit quietly and keep himself aloof from everyone, but made himself part of the gathering). He exercised patience at the harshness and indecent questions of a traveller. (Villagers usually ask irrelevant questions. They do not show courtesy and ask all types of questions. Messenger of Allah ﷺ did not reprimand them but exercised patience). The Sahaabah would bring travellers to his assemblies (so that they themselves could benefit from the various types of questions asked by these people, and also hear some questions regarding which they themselves, due to etiquette, would not ask). Messenger of Allah ﷺ' would say: 'When you see a person in need, then always 'help that person'. (If someone praised him, he would detest it). If someone, by way of thanks praised him, he would remain silent, (because it is necessary that one 'thank a person for a good favour or good deed. It is like one fulfilling one's duty. Some of the 'ulama have translated this as: 'If one did not exceed in praising him, he would keep silent'. That means if he exceeded he would prohibit him). He did not interrupt someone talking and did not begin speaking when someone else was busy speaking. If one exceeded the limits he would stop him or would get up and leave (so that that person would stop)"

حَدَّثَنَا سُفْيَانُ بْنُ وَكِيعٍ، قَالَ: حَدَّثَنَا جُمَيْعُ بْنُ عُمَرَ بْنِ عَبْدِ الرَّحْمَنِ الْعِجْلِيُّ، قَالَ: أَنْبَأَنَا رَجُلٌ مِنْ بَنِي تَمِيمٍ مِنْ وَلَدِ أَبِي هَالَةَ زَوْجِ خَدِيجَةَ، وَيُكْنَى أَبَا عَبْدِ اللهِ، عَنِ ابْنٍ لأَبِي هَالَةَ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، قَالَ: قَالَ الْحُسَيْنُ: سَأَلْتُ أَبي عَنْ سِيرَةِ النَّبِيِّ ﷺ، فِي جُلَسَائِهِ، فَقَالَ: كَانَ رَسُولُ اللهِ ﷺ، دَائِمَ الْبِشْرِ، سَهْلَ الْخُلُقِ، لَيِّنَ الْجَانِبِ، لَيْسَ بِفَظٍّ وَلا غَلِيظٍ، وَلا صَخَّابٍ وَلا فَحَّاشٍ، وَلا عَيَّابٍ وَلا مُشَاحٍ، يَتَغَافَلُ عَمَّا لا يَشْتَهِي، وَلا يُؤْيِسُ مِنْهُ رَاجِيهِ وَلا يُخَيَّبُ فِيهِ، قَدْ تَرَكَ نَفْسَهُ مِنْ ثَلاثٍ: الْمِرَاءِ، وَالإِكْثَارِ، وَمَا لا يَعْنِيهِ، وَتَرَكَ النَّاسَ مِنْ ثَلاثٍ: كَانَ لا يَذُمُّ أَحَدًا، وَلا يَعِيبُهُ، وَلا يَطْلُبُ عَوْرتَهُ، وَلا يَتَكَلَّمُ إِلا فِيمَا رَجَا ثَوَابَهُ، وَإِذَا تَكَلَّمَ أَطْرَقَ جُلَسَاؤُهُ، كَأَنَّمَا عَلَى رُؤُوسِهِمُ الطَّيْرُ، فَإِذَا سَكَتَ تَكَلَّمُوا لا يَتَنَازَعُونَ عِنْدَهُ الْحَدِيثَ، وَمَنْ تَكَلَّمَ عِنْدَهُ أَنْصَتُوا لَهُ حَتَّى يَفْرُغَ، حَدِيثُهُمْ عِنْدَهُ حَدِيثُ أَوَّلِهِمْ، يَضْحَكُ مِمَّا يَضْحَكُونَ مِنْهُ، وَيَتَعَجَّبُ مِمَّا يَتَعَجَّبُونَ مِنْهُ، وَيَصْبِرُ لِلْغَرِيبِ عَلَى الْجَفْوَةِ فِي مَنْطِقِهِ وَمَسْأَلَتِهِ، حَتَّى إِنْ كَانَ أَصْحَابُهُ، وَيَقُولُ: إِذَا رَأَيْتُمْ طَالِبَ حَاجَةٍ يِطْلُبُهَا فَأَرْفِدُوهُ، وَلا يَقْبَلُ الثَّنَاءَ إِلا مِنْ مُكَافِئٍ وَلا يَقْطَعُ عَلَى أَحَدٍ حَدِيثَهُ حَتَّى يَجُوزَ فَيَقْطَعُهُ بِنَهْيٍ أَوْ قِيَامٍ.