It is narrated on the authority of Anas that the Apostle (ﷺ) (may peace and blessings be upon him) said: The love of the Ansar is the sign of faith and hatred against them is the sign of dissemblance.

Anas narrated from the Apostle (ﷺ) about the major sins. He (the Holy Prophet) observed: Associating anyone with Allah, disobedience to parents, killing a person and false utterance.

This hadith has been narrated by another chain of transmitters.

A hadith like this has been narrated from Shu'bah with the same chain of transmitters except for the fact that in the hadith transmitted by Yahya those words are: "He (the Holy Prophet) gave concession in the case of the dog for looking after the herd, for hunting and for watching the cultivated land," and there is no mention of this addition (i. e. concession in case of watching the cultivated lands) except in the hadith transmitted by Yahya.

'Ali reported: I felt shy of asking about prostatic fluid from the Apostle (ﷺ) because of Fatimah. I, therefore, asked al-Miqdad (to ask on my behalf) and he asked. He (the Holy Prophet) said: Ablution is obligatory in such a case.

Qatida reported: I heard Anas as saying that the Companion of the Messenger of Allah (ﷺ) dozed off and then offered prayer and did not perform ablution. He (the narrator) said: I asked him if he had actually heard it from Anas. He said: By Allah, yes.

This hadith has been narrated by Shu'bah with the same chain of transmitters. And in the hadith transmitted by Ibn Ja'far (the words are):" None of you should stretch out his forearms like the stretching out of a dog."

Abu al-Tiyyah reported: I heard from Anas a narration like this from the Messenger of Allah (ﷺ) .

Shu'bah reported: I asked Qatada about spitting, in the mosque. He said: I heard Anas bin Malik (RA) say: I heard the Messenger of Allah (ﷺ) say: Spitting in the mosque is a sin, and its expiation is that it should be buried.

Sayyar bin Salama reported: I heard my father asking Abu Barza (al- Aslami) about the prayer of Allah's Messenger (ﷺ) I (Shu'bah, one of the narrators) said: Did you hear it (from Abu Barza)? He said: I feel as if I am bearing you at this very time. He said: I heard my father asking about the prayer of the Messenger of Allah (ﷺ) and he (Abu Barza) making this reply: He (the Holy Prophet) did not mind delaying some (prayer) i. e. 'Isha' prayer, even up to the midnight and did not like sleeping before observing it, and talking after it. Shu'bah said: I met him subsequently and asked him (about the prayers of the Holy Prophet) and he said: He observed the noon prayer when the sun was past the meridian, he would pray the afternoon prayer, after which a person would o to the outskirts of Madinah and the sun was still bright; (I forgot what he said about the evening prayer); I then met him on a subsequent occasion and asked him (about the prayers of the Holy Prophet; and he said: He would observe the morning prayer (at such a time) so that a man would go back and would recognise his neighbour by casting a glance at his face, and he would recite from sixty to one hundred verses in it.

Abu Dharr (RA) reported: The Messenger of Allah (ﷺ) struck my thigh and said: How would you act if you survive among the people who would delay prayers beyond their (prescribed) time? He (Abu Dharr) said: What do you command (under this situation)? He (the Holy Prophet) slid: Observe prayer at its prescribed time, then go (to meet) your needs, and if when he hears the Iqamah is pronounced, and you are present in the mosque, then observe prayer (along with the Jama'at).

Abu Dharr (RA) reported: (The Messenger of Allah) (ﷺ) said: How would you, or how would thou, act if you survive to live among people who defer prayer beyond the (prescribed) time? (The narrator said: Allah and His Messenger know best). whereupon he said: Observe prayer at its prescribed time, but if when he hears the Iqamah is pronounced for (congregational) prayer, then observe prayer along with them. for herein is an excess of virtue.

This hadith has been narrated by Shu'bah with the same chain of transmitters but no mention has been made of Mina, but they (the narrators) only said: He prayed while travelling.

Ibn 'Abbas reported that the Messenger of Allah (ﷺ) combined the prayers as he set on a journey in the expedition to Tabuk. He combined the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer. Sa'id (one of the rawis) said to Ibn 'Abbas (RA) : What prompted him to do this? He said: He wanted that his Ummah should not be put to (unnecessary) hardship.

Mu'adh bin Jabal reported: The Messenger of Allah (ﷺ) combined in the expedition to Tabuk the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer. He (one of the narrators) said: What prompted him to do that? He (Mu'adh) replied that he (the Holy Prophet) wanted that his Ummah should not be put to (unnecessary) hardship.

Mua'ada 'Adawiyya reported 'A'isha as saying: The Messenger of Allah (ﷺ) used to observe four rak'ahs in the forenoon prayer and he sometimes observed more as Allah pleased.

This hadlth has been narrated by Khalid al-Harith with the same chain of transmitters (with these words:) (The Holy Prophet) was reciting Surat al-Fath as he was travelling on his mount.

Qatada said: I heard Anas saying that the Messenger of Allah (ﷺ) said to Ubayy the same thing.

Ibn 'Umar said that the Messenger of Allah (ﷺ) used to deliver the sermon on Friday while standing. He would then sit and then stand (for the second sermon) as they (the Muslims) do nowadays.

Asma' bint Abu Bakr (RA) said: The Apostle of Allah (ﷺ) was one day (i. e. on the day when the sun eclipsed) so perturbed that he (in haste) took hold of the outer garment (of a female member of his family) and it was later on that his (own) cloak was sent to him. He stood in prayer along with people for such a long time that if a man came he did not realise that the Apostle of Allah (ﷺ) had observed ruku', as it has been narrated about ruku' in connection with long qiyam.

A hadith like this is narrated with the same chain of transmitters but with the addition of these words:" The Apostle of Allah (ﷺ) happened to pass by a woman (who was sitting) by the side of a grave."

Anas (RA) reported that the Messenger of Allah (ﷺ) observed Saum Wisal during the early part of the month of Ramadan. The people among Muslims also observed uninterrupted fast. This (news) reached him (the Holy Prophet) and he said: Had the month been lengthened for me I would have continued observing Saum Wisal, so that those who act with forced hardness would (have been obliged) to abandon it. You are not like me (or he said): I am not like you. I continue to do so (in a state) that my Lord feeds me and provides me drink.

'A'isha (Allah be pleased with her) reported: I used to apply perfume to the Messenger of Allah (ﷺ) . He then went round his wives, and entered upon the state of Ihram in the morning and the perfume was shaken off.

Safiyya bint Shaiba reported that 'A'isha (Allah be pleased with her) said: Messenger of Allah, lo! the people are returning with two rewards whereas I am returning with one reward. Thereupon he commanded 'Abdul Rahman bin Abu Bakr (RA) to take her to al-Tan'im. She ('A'isha) said: He seated me behind him on his camel. She (further) stated: I lifted my head covering and took it off from my neck. He struck my foot as if he was striking the camel. I said to him: Do you find anyone here? She (further) said: I entered into the state of Ihram for 'Umrah till we reached the Messenger of Allah (ﷺ) and he was at Hasba.

This hadith has been narrated by Shu'bah with the same chain of transmitters.

Nafi' reported on the authority of 'Abdullah (RA) that Allah's Messenger (ﷺ) did not touch but the Stone and the Yamani corner.

'Abdullah bin 'Umar (RA) reported that he reached the Ka’bah and Allah's Apostle (ﷺ) had entered therein, and Bilal (RA) and Usama too. 'Uthman bin Talha closed the door for them, and they stayed there for a considerable time, and then the door was opened and Allah's Apostle (ﷺ) came out, and I went upstairs and entered the House and said: Where did Allah's Apostle (ﷺ) observe prayer? They said: At this very place. I, however, forgot to ask them about the (number of) rak'ahs that he observed.

This hadith has been reported on the authority of Ibn 'Umar (RA) with another chain of transmitters.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: One should not combine in marriage a woman with her father's sister, or her mother's sister.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as having said: A woman without a husband (or divorced or a widow) must not be married until she is consulted, and a virgin must not be married until her permission is sought. They asked the Prophet (ﷺ) of Allah (ﷺ) : How her (virgin's) consent can be solicited? He (the Holy Prophet) said: That she keeps silence.

Ibn 'Umar (RA) reported Allah's Apostle (ﷺ) as saying: When any one of you is invited to a feast, he should accept. 'Ubaidallah took this feast to be a wedding feast.

This hadith has been narrated through the same chain of transmitters (with a slight variation): "He said: Until she comes back."

This hadith is reported on the authority of Abu Sa'id with the same chain of transmitters but with a slight variation (of words).

Qatada reported a hadith like this with the same chain of transmitters.

Likewise, the above hadith has been narrated through another chain.

Qatada reported a hadith like this with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'bah with the same chain of transmitters but with a slight variation in wording.

Sha'bi reported: We visited Fitima hint Qais and she served us fresh dates and a drink of barley flour, and I asked where should a woman who has been divorced by three pronouncements, spend the period of her 'Idda. She said: My husband divorced me with three pronouncements, and Allah's Apostle (ﷺ) permitted me to spend my 'Idda period in my family (with my parents).

Another chain narrated the same as the above hadith.

In the hadith transmitted on the authority of Yahya, he (the Holy Prophet) permitted the keeping of dogs for (the protection of) herds, for hunting and (the protection of) cultivated land.