Hadith no. 2286 (below) is a repeat. Read it here.
Volume 3, Book 47, Number 788:
Narrated Ibn ‘Umar (radiallaahu `anhu):
Umar (radiallaahu `anhu) saw a silken cloak over a man for sale and requested the Prophet (sallallaahu `alayhi wasallam) to buy it in order to wear it on Fridays and while meeting delegates. The Prophet (sallallaahu `alayhi wasallam) said, “This is worn by the one who will have no share in the Hereafter.” Later on Allah’s Apostle (sallallaahu `alayhi wasallam) got some silken cloaks similar to that one, and he sent one to ‘Umar (radiallaahu `anhu). ‘Umar (radiallaahu `anhu) said to the Prophet (sallallaahu `alayhi wasallam), “How can I wear it, while you said about it what you said?” The Prophet (sallallaahu `alayhi wasallam) said, “I have not given it to you to wear, but to sell or to give to someone else.” So, ‘Umar (radiallaahu `anhu) sent it to his brother at Mecca before he embraced Islam.
Volume 3, Book 47, Number 789:
Narrated Asma’ bint Abu Bakr (radiallaahu `anhaa):
My mother came to me during the lifetime of Allah’s Apostle (sallallaahu `alayhi wasallam) and she was a pagan. I said to Allah’s Apostle (sallallaahu `alayhi wasallam) (seeking his verdict), “My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?” The Prophet (sallallaahu `alayhi wasallam) said, “Yes, keep good relation with her.”
One must continue to do good to the non believing mother and remember that her disbelief does not justify disobedience by the son or daughter and that doing her good does not contradict with their innocence of her as a non believer, on the contrary as it is stated in Verse 31:15 below, Allah has commanded us to treat the non believing parents kindly even if they strive to make their child a polytheist because of their rights as parents hoping that they will embrace Islam.
“But if they (both) strive with you to make you join in worship with Me others that if which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.” (31:15)
Read more here.
Volume 3, Book 41, Number 594:
Narrated Abu Huraira (radiallaahu `anhu):
Two persons, a Muslim and a Jew, quarreled. The Muslim said, “By Him Who gave Muhammad superiority over all the people! The Jew said, “By Him Who gave Moses superiority over all the people!” At that the Muslim raised his hand and slapped the Jew on the face. The Jew went to the Prophet (sallallaahu `alayhi wasallam) and informed him of what had happened between him and the Muslim. The Prophet (sallallaahu `alayhi wasallam) sent for the Muslim and asked him about it. The Muslim informed him of the event. The Prophet (sallallaahu `alayhi wasallam) said, “Do not give me superiority over Moses, for on the Day of Resurrection all the people will fall unconscious and I will be one of them, but I will. be the first to gain consciousness, and will see Moses standing and holding the side of the Throne (of Allah). I will not know whether (Moses) has also fallen unconscious and got up before me, or Allah has exempted him from that stroke.”
Volume 3, Book 41, Number 595:
Narrated Abu Said Al-Khudri (radiallaahu `anhu):
While Allah’s Apostle (sallallaahu `alayhi wasallam) was sitting, a Jew came and said, “O Abul Qasim! One of your companions has slapped me on my face.” The Prophet (sallallaahu `alayhi wasallam) asked who that was. He replied that he was one of the Ansar. The Prophet (sallallaahu `alayhi wasallam) sent for him, and on his arrival, he asked him whether he had beaten the Jew. He (replied in the affirmative and) said, “I heard him taking an oath in the market saying, ‘By Him Who gave Moses superiority over all the human beings.’ I said, ‘O wicked man! (Has Allah given Moses superiority) even over Muhammad I became furious and slapped him over his face.” The Prophet (sallallaahu `alayhi wasallam) said, “Do not give a prophet superiority over another, for on the Day of Resurrection all the people will fall unconscious and I will be the first to emerge from the earth, and will see Moses standing and holding one of the legs of the Throne. I will not know whether Moses has fallen unconscious or the first unconsciousness was sufficient for him.”
Volume 3, Book 41, Number 596:
Narrated Anas (radiallaahu `anhu):
A Jew crushed the head of a girl between two stones. The girl was asked who had crushed her head, and some names were mentioned before her, and when the name of the Jew was mentioned, she nodded agreeing. The Jew was captured and when he confessed, the Prophet (sallallaahu `alayhi wasallam) ordered that his head be crushed between two stones.
- Notice how the Jews go to the Prophet (sallallaahu `alayhi wasallam) for justice, and not their own courts. Says something about the establishment of justice in Madinah, doesn’t it?
- In both cases, Prophet (sallallaahu `alayhi wasallam) asked the defendant his side of the story and gave him a chance to confess. Fair and square.
- In the case of the slap, Prophet (sallallaahu `alayhi wasallam) did not settle for retaliation. Reasons could be one or more of these:
- While it’s not allowed to be unjust to the Dhimmi (non-Muslim in a Muslim land), there is no qisaas (retaliation/settlement of accounts) between a Muslim and a non-Muslim.
- The statement of the Jew “By Him Who gave Moses superiority over all human beings”, was incorrect, so the Muslim getting enraged wasn’t inappropriate. Still, instead of encouraging the Muslim on this behavior, Prophet (sallallaahu `alayhi wasallam) admonished by saying that one Prophet should not be given superiority over the other.
- It is likely that the Jew did not request for qisaas, or maybe the Prophet did order it but it wasn’t mentioned in the hadith. Allah knows best.
Volume 3, Book 36, Number 464 :
Narrated by ‘Aisha (radiallaahu `anhaa)
The Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu) employed a (pagan) man from the tribe of Bani Ad-Deel and the tribe of Bani ‘Abu bin ‘Adi as a guide. He was an expert guide and he broke the oath contract which he had to abide by with the tribe of Al-‘Asi bin Wail and he was on the religion of Quraish pagans. The Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu) had confidence in him and gave him their riding camels and told him to bring them to the Cave of Thaur after three days. So, he brought them their two riding camels after three days and both of them (The Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu)) set out accompanied by ‘Amir bin Fuhaira and the Deeli guide who guided them below Mecca along the road leading to the sea-shore.
Volume 3, Book 36, Number 465 :
Narrated by Aisha (radiallaahu `anhaa) (the wife of the Prophet)
Allah’s Apostle (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu) hired a man from the tribe of Bani-Ad-Deel as an expert guide who was a pagan (follower of the religion of the pagans of Quraish). The Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu) gave him their two riding camels and took a promise from him to bring their riding camels in the morning of the third day to the Cave of Thaur.
The Prophet (peace and blessings be upon him) hired a guide who knew the desert’s pathways very well to guide them throughout the way to Madinah to ward off any possibility of getting lost. It is also remarkable that the guide who is known by the name `Abdullah ibn Urayqit was then still a disbeliever. However, the divinely-guided Prophet hired him on the basis of having two basic qualities: professional experience as a guide and his well-known honesty.
To read about Prophet (sallallaahu `alayhi wasallam)’s Hijrah, check this out.
Volume 3, Book 34, Number 419 :
Narrated by ‘Abdur-Rahman bin Abu Bakr (radiallaahu `anhumaa)
We were with the Prophet (sallallaahu `alayhi wasallam) when a tall pagan with long matted unkempt hair came driving his sheep. The Prophet (sallallaahu `alayhi wasallam) asked him, “Are those sheep for sale or for gifts?” The pagan replied, “They are for sale.” The Prophet (sallallaahu `alayhi wasallam) bought one sheep from him.
Ibn Battaal said,
Trade with the disbelievers is permitted, but you cannot sell things to people at war with the Muslims, thereby helping them against the Muslims.
Ibn Taymiyyah said:
The principle is: people are allowed to do whatever they need to do, so long as this has neither been prohibited by the Qur’an nor Sunnah. This same principle applies inversely to acts of worship; by which one intends to draw near to Allah: such acts are invalid without authority from either of these sources. The aim of worship is only to draw near to Allah. For religion is what Allah has sanctioned, and the prohibited is what Allah has forbidden; in contradiction to those whom Allah has condemned, who forbade things which He had not forbidden, associated partners with Him without any instruction, and invented acts of worship without His Authority.
Starting from this rule, and relying upon the text of the Qur’an, the Sunnah, the practice of the Prophet, his Companions and the Imams of the Ummah, we can say, dealings with the disbelievers for purposes of trade and so on cannot be considered evidence of alliance. In fact, trade with them is allowed. When Ibn Taymiyyah was asked about trade with the Mongols he said, “Whatever trade is allowed with others is also allowed with Mongols. That which is not allowed with others is not allowed with Mongols. You may buy goods they produce, horses and so on from them, just as you may buy such things from Bedouins, Turks or Kurds. You may likewise sell them food, clothing and such things as you are allowed to sell to others.
Narrated ‘Amir bin Rabi’a:,
The Prophet said, “Whenever you see a funeral procession, stand up till the procession goes ahead of you.” Al-Humaidi added, “Till the coffin leaves you behind or is put down.”
Narrated ‘Amir bin Rabi’a:
The Prophet said, “If any one of you see a funeral procession and he is not going along with it, then he should stand and remain standing till he gets behind it, or it leaves him behind, or the coffin is put down before it goes ahead of him . “
Narrated Said Al-Maqburi:
That his father said, “While we were accompanying a funeral procession, Abu Huraira got hold of the hand of Marwan and they sat down before the coffin was put down. Then Abu Said came and took hold of Marwan’s hand and said, “Get up. By Allah, no doubt this (i.e. Abu Huraira) knows that the Prophet forbade us to do that.” Abu Huraira said, “He (Abu Said) has spoken the truth.”
Narrated Abu Said Al-Khudri
The Prophet said, “When you see a funeral procession, you should stand up, and whoever accompanies it should not sit till the coffin is put down.”
Narrated Jabir bin ‘Abdullah :
A funeral procession passed in front of us and the Prophet stood up and we too stood up. We said, ‘O Allah’s Apostle! This is the funeral procession of a Jew.” He said, “Whenever you see a funeral procession, you should stand up.”
Narrated ‘Abdur Rahman bin Abi Laila:
Sahl bin Hunaif and Qais bin Sad were sitting in the city of Al-Qadisiya. A funeral procession passed in front of them and they stood up. They were told that funeral procession was of one of the inhabitants of the land i.e. of a non-believer, under the protection of Muslims. They said, “A funeral procession passed in front of the Prophet and he stood up. When he was told that it was the coffin of a Jew, he said, “Is it not a living being (soul)?”
Following funeral processions of believers is recommended. Men must try and attend the funeral prayer and/or the burial after it. Lots of reward promised for it.
As for the last two narrations, Ali (RA) said about them that Prophet (SAW) did it only once. After this, the hukm came to not follow the non-Muslims in any of their practices. So this action of the Prophet (SAW) – standing for the funeral procession of a Jew – got abrogated. It is not allowed for a Muslim to attend the funeral procession / prayer / burial of a non-Muslim.
If there are people among the kuffaar who can bury their own dead, then the Muslims should not bury them, or join the kuffaar and help them to bury them, or try to please the kuffaar by joining the funeral procession, even if this is a political practice. Such things are not known from the Messenger of Allaah (peace and blessings of Allaah be upon him) or the Khulafaa’ al-Raashidoon. In fact, Allaah forbade His Messenger (peace and blessings of Allaah be upon him) to stand by the grave of ‘Abd-Allaah ibn Ubayy ibn Salool, and explained that the reason for this prohibition was that the man was a kaafir. Allaah said (interpretation of the meaning):
“And never (O Muhammad) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allaah and His Messenger, and died while they were Faasiqoon (rebellious, — disobedient to Allaah and His Messenger).” [al-Tawbah 9:84]
If there is nobody among them who can bury their dead, then the Muslims should bury them, as the Prophet (peace and blessings of Allaah be upon him) did with those who were killed at Badr, and as he did with his uncle Abu Taalib, when he died, and he [the Prophet (peace and blessings of Allaah be upon him)] said to ‘Ali: “Go and bury him.”
[Taken from IslamQA]
More details here.