Abu Nadra reported Abu Sa'id al. Khudri and Jabir bin'Abdullah (RA) as saying: We travelled with the Messenger of Allah (ﷺ) . The observer of the fast observed it, and the breaker of the fast broke it, but none of them found fault with each other.

Qaza'a reported: I came to Abu Sa'id al-Khudri (RA) and he was surrounded (by people), and when they dispersed I said to him: I am not going to ask you about what these people were asking. I ask you about fasting on a journey. Upon this he said: We travelled with the Messenger of Allah (ﷺ) towards Makkah and we had been observing fast. We halted at a place. There the Messenger of Allah (ﷺ) said: You are nearing your enemy and breaking of fast would give you greater strength, and that was a concession (given to us). But some of us continued to observe the fast and some of us broke it. We then got down at another place and he (the Holy Prophet) said: You are going to encounter the enemy in the morning and breaking of the fast would give you strength, so break the fast. As it was a point of stress, so we broke the fast. But subsequently we saw ourselves observing the fast with the Messenger of Allah (ﷺ) on a journey.

Qaza'a related from Abu Sa'id. He said: I heard from him (Abu Sa'id) a hadith which impressed me, and I said to him: Did you hear it from the Messenger of Allah (ﷺ) ? Thereupon he said: (Is it possible) that (I should) say about the Messenger of Allah (ﷺ) that which I have not heard? I heard him saying: It is not proper to fast on two days, Adha and Fitr (at the end) of Ramadan.

Abu Sa'id al-Khudri (RA) reported that the Messenger of Allah (ﷺ) forbade to observe fast on two days the day of Fitr and the day of Sacrifice ('Id-ul-Adha).

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: Every (good) deed of the son of Adam ؑؑwould be multiplied, a good deed receiving a tenfold to seven hundredfold reward. Allah, the Exalted and Majestic, has said: With the exception of fasting, for it is done for Me and I will give a reward for it, for one abandons his passion and food for My sake. There are two occasions of joy for one who fasts, joy when he breaks it, and joy when he meets his Lord, and the breath (of an observer of fast) is sweeter to Allah than the fragrance of musk.

Abu Sa'id al Khudri (RA) reported Allah's Messenger (ﷺ) as saying: Every servant of Allah who observes fast for a day in the way of Allah, Allah would remove, because of this day, his face farther from the Fire (of Hell) to the extent of seventy years' distance.

Abu Sa'id al-Khudri (RA) reported Allah's Messenger (ﷺ) as saying: He who observes fast for a day in the way of Allah He would remove his face from the Hell to the extent of seventy years' distance.

Abu Sa'id al-Khudri (RA) reported that Allah's Messenger (ﷺ) spent in devotion (in i'tikaf) the middle ten nights of the month of Ramadan, and when twenty nights were over and it was the twenty-first night, he went back to his residence and those who were along with him also returned (to their respective residences). He spent one month in devotion. Then he addressed the people on the night he came back (to his residence) and commanded them as Allah desired (him to command) and then said: I used to devote myself (observe i'tikaf) during these ten (nights). Then I started devoting myself in the last ten (nights). And he who desires to observe i'tikaf along with me should spend the night) at his place of i'tikaf. And I saw this night (Lailat-ul-Qadr) but I forgot it (the exact night); so seek it in the last ten nights on odd numbers. I saw (the glimpses of that dream) that I was prostrating in water and mud. Abu Sa'id al-Khudri said: It rained on the twenty-first night and the water dripped (from the roof) of the mosque at the place where the Messenger of Allah (ﷺ) observed prayer. I looked at him and as he completed the dawn prayer, (I found) his face was wet with mud and water.

Abu Sa'id al-Khudri (RA) reported that the Messenger of Allah (ﷺ) devoted (himself to prayer) in the middle (ten nights) of Ramadan. The rest of the hadith is the same except for these words: "That he adhered to his place of i'tikaf and his forehead was besmeared with mud and water."

Abu Sa'id al-Khudri (RA) reported that the Messenger of Allah (ﷺ) observed i'tikaf (confined himself for devotion and prayer) in the first ten (days) of Ramadan; he then observed i'tikaf in the middle ten (days) in a Turkish tent with a mat hanging at its door. He (the Holy Prophet) took hold of that mat and placed it in the nook of the tent. He then put his head out and talked with people and they came near him, and he (the Holy Prophet) said: I observed i'tikaf in the first ten (nights and days) in order to seek that night (Lailat-ul-Qadr). I then observed i'tikaf in the middle ten days. Then (an angel) was sent to me and I was told that this (night) is among the last ten (nights). He who among you likes to observe i'tikaf should do so; and the people observed it along with him, and he (the Holy Prophet) said: That (Lailat-ul-Qadr) was shown to me on an odd (night) and I (saw in the dream) that I was prostrating in the morning in clay and water. So in the morning of the twenty-first night when he (the Holy Prophet) got up for dawn (prayer) there was a rainfall and the mosque dripped, and I saw clay and water. When he came out after completing the morning prayer (I saw) that his forehead and the tip of his nose had (traces) of clay and water, and that was the twenty-first night among the last ten (nights).

Abu Salama reported: 'We discussed amongst ourselves Lailat-ul-Qadr. I came to Abu Sa'id al-Khudri (RA) who was a friend of mine and said to him: Would you not go with us to the garden of date trees? He went out with a cloak over him. I said to him: Did you hear the Messenger of Allah (ﷺ) making mention of Lailat-ul-Qadr? He said: Yes, (and added) we were observing i'tikaf with the Messenger of Allah (ﷺ) in the middle ten days of Ramadan, and came out on the morning of the twentieth and the Messenger of Allah (ﷺ) addressed us and said: I was shown Lailat-ul-Qadr, but I forgot (the exact night) or I was caused to forget it, so seek it in the last ten odd (nights), and I was shown that I was prostrating in water and clay. So he who wanted to observe i'tikaf with the Messenger of Allah (ﷺ) should return (to the place of i'tikaf). He (Abu Sa'id al-Khudri) said: And we returned and did not find any patch of cloud in the sky. Then the cloud gathered and there was (so heavy) a downpour that the roof of the mosque which was made of the branches of date-palms began to drip. Then there was prayer and I saw the Messenger of Allah (ﷺ) prostrating in water and clay till I saw the traces of clay on his forehead.

Abu Sa'id al-Khudri (RA) reported: The Messenger of Allah (ﷺ) observed i'tikaf in the middle ten days of Ramadan to seek Lailat-ul-Qadr before it was made manifest to him. When (these nights) were over, he commanded to strike the tent. Then it was made manifest to him that (Lailat-ul-Qadr) was in the last ten nights (of Ramadan), and commanded to pitch the tent (again). He then came to the people and said: O people, Lailat-ul-Qadr was made manifest to me and I came out to inform you about it that two persons came contending with each other and there was a devil along with them and I forgot it. So seek it in the last ten nights of Ramadan. Seek it on the ninth, on the seventh and on the fifth. I (one of the narrators) said: Abu Sa'id, you know more than us about numbers. He said: Yes, indeed we have better right than you. I said: What is this ninth, seventh, and fifth? He said: When twenty-one (nights are over) and the twenty-second begins, it is the ninth, and when twenty-three (nights) are over, that which follows (the last night) is the seventh, and when twenty-five nights are over, what follows it is fifth. Ibn Khallad said: Instead of the word Yahliqan (contending), he said Yakhtasiman, (they are disputing).

Abu Sa'id (RA) reported: We went out with Allah's messenger (ﷺ) pronouncing loudly the Talbiya for Hajj. When we came to Makkah, he commanded us that we should change this (Ihram for Hajj) to that of 'Umrah except one who had brought the sacrificial animal with him. When it was the day of Tarwiya (8th of Dhu'l-Hijja) and we went to Mina, we (again) pronounced Talbiya for Hajj.

Jabir and Abil Sa'id al-Khudri (RA) reported: We went with Allah's Apostle (ﷺ) and we were pronouncing Talbiya for Hajj loudly.

Qaza'ah reported: I heard a hadith from Abu Sa'id (RA) and it impressed me (very much), so I said to him: Did you hear it (yourself) from Allah's Messenger (ﷺ) ? Thereupon he said: (Can) I speak of anything about Allah's Messenger (ﷺ) which I did not hear? He said: I heard Allah's Messenger (ﷺ) saying: Do not set out on a journey (for religious devotion) but for the three mosques-for this mosque of mine (at Madinah) the Sacred Mosque (at Makkah), and the Mosque al-Aqsa (Bait al-Maqdis), and I heard him saying also: A woman should not travel for two days duration, but only when there is a Mahram with her or her husband.

Qaza'ah reported: I heard Abu Sa'id al-Khudri (RA) saying: I heard four things from Allah's Messenger (ﷺ) which impressed me and captivated me (and one out of these is this), that He forbade a woman to undertake journey extending over two days but with her husband, or with a Mahram; and he then narrated the rest of the hadith.

Abu Sa'id (RA) reported Allah's Messenger (ﷺ) as saying: A woman should not set out on three (days') journey, but in the company of a Mahram.

Abu Sa'id Khudri (RA) reported Allah's Apostle (ﷺ) as saying: A woman should not set out on a journey extending beyond three nights but with a Mahram.

Abu Sa'id al-Khudri (RA) reported Allah's Messenger (ﷺ) as saying: It is not lawful for a woman believing in Allah and the Hereafter to undertake journey extending over three days or more, except when she is in the company of her father, or her son, or her husband, or her brother, or any other Mahram.

Abu Sa'id Maula al-Mahri reported that they were hard pressed by the distress and hardship of Madinah, and he came to Abu Sa'Id al-Khudri and said to him: I have a large family (to support) and we are enduring hardships; I have, therefore, made up my mind to take my family to some fertile land. Thereupon Abu Sa'id said: Don't do that, stick to Madinah, for we have come out with Allah's Apostle (ﷺ) , and (I think that he also said) until we reached 'Usfan, and he (the Holy Prophet (ﷺ) along with his Companions) stayed there for some nights. There the people said: By Allah, we are lying here idle, whereas our children are unprotected behind us, and we do not feel secure about them. This (apprehension of theirs) reached Allah's Apostle (ﷺ) , whereupon he said: What is this matter concerning you that has reached me? (I do not retain how he said it, whether he said like this:) By Him (in the name of Whom) I take oath, (or he said like this:) By Him in Whose Hand is my life, I made up my mind or if you like (I do not retain what word he actually said), I should command my camel to proceed and not to let it halt until it comes to Madinah and then said: Ibrahim declared Makkah as the sacred territory and it became sacred, and I declare Madinah as the sacred territory-the area between the two mountains ('Air and Uhud). Thus no blood is to be shed within its (bounds) and no weapon is to be carried for fighting, and the leaves of the trees there should not be beaten off except for fodder. O Allah, bless us in our city; O Allah, bless us in our sa; O Allah, bless us in our mudd; O Allah, bless us in our sa; O Allah, bless us in our mudd. O Allah, bless us in our city. O Allah, bless with this blessing two more blessings. By Him in Whose Hand is my life, there is no ravine or mountain path of Madinah which is not protected by two angels until you reach there. (He then said to the people:) Proceed, and we, therefore, proceeded and we came to Madinah. By Him (in Whose name) we take oath and (in Whose name) oath is taken (Hammad is in doubt about it), we had hardly put down our camel saddles on arriving at Madinah that we were attacked by the people of the tribe of 'Abdullah bin Ghatafan but none dared to do it before.

Abu Sa'id al-Kbudri (RA) reported that Allah's Messenger (ﷺ) said: O Allah, bless us in our sa' and mud and shower with its blessings two other blessings (multiply blessings showered upon it).

Abu Sa'id Maula al-Mahri reported that he came to Abu Sa'id al-Khudri during the nights (of the turmoil) of al-Barrah, and sought his advice about leaving Madinah, and complained of the high prices prevailing therein and his large family, and informed him that he could not stand the hardships of Madinah and its rugged surrounding. He said to him: Woe to you; I will not advise you to do it, for I heard Allah's Messenger (ﷺ) as saying: No one will endure hardships of Madinah without my being an intercessor or a witness on his behalf on the Day of Resurrection), if he is a Muslim.

Abdul Rahman reported on the authority of his father Abu Sa'id (RA) that he heard Allah's Messenger (ﷺ) as saying: I have declared sacred what is between the two lava grounds of Madinah just as Ibrahim (peace be upon him) declared Makkah as sacred. He (the narrator) then said: Abu Sa'id caught hold of (Abu Bakr, another narrator, used the word "found") a bird in his hand and then released it from his hand and set it free.

Abu Salama bin Abdul Rahman reported: 'Abdul Rahman bin Abu Sa'id al-Khudri (RA) happened to pass by me and I said to him. How did you hear your father making mention of the mosque founded on Piety? He said: My father said: I went to Allah's Messenger (ﷺ) as he was in the house of one of his wives, and said: Messenger of Allah, which of the two mosques is founded on piety? Thereupon he took a handful of pebbles and threw them on the ground and then said: This is the very mosque of yours (mosque at Madinah). He (the narrator) said: I bear witness that I heard your father making mention of it.

Abu Sa'id reported from Allah's Apostle (ﷺ) a hadith like this, but in the chain of transmitters no mention was made of Abdul Rahman bin Abu Sa'id.

Abu Sa'id al-Khudri (RA) reported that Allah's Messenger (ﷺ) said: The most wicked among the people in the eye of Allah on the Day of Judgment is the man who goes to his wife and she comes to him, and then he divulges her secret.

Abu Sa'id al-Khudri (RA) reported Allah's Messenger (ﷺ) as saying: The most important of the trusts in the sight of Allah on the Day of Judgment is that a man goes to his wife and she goes to him (and the breach of this trust is) that he should divulge her secret. Ibn Numair narrates this hadith with a slight change of wording.

Abu Sirma said to Abu Sa'id al Khadri (RA) : O Abu Sa'id, did you hear Allah's Messenger (ﷺ) mentioning al-'azl? He said: Yes, and added: We went out with Allah's Messenger (ﷺ) on the expedition to the Bi'l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing 'azl (Withdrawing the male sexual organ before emission of semen to avoid-conception). But we said: We are doing an act whereas Allah's Messenger is amongst us; why not ask him? So we asked Allah's Messenger (ﷺ) , and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.

Abu Sa'id al-Khudri (RA) reported: We took women captives, and we wanted to do 'azl with them. We then asked Allah's Messenger (ﷺ) about it, and he said to us: Verily you do it, verily you do it, verily you do it, but the soul which has to be born until the Day of Judgment must be born.

Abu Sa'id al-Khudri (RA) (was asked if he had heard it himself), to which he said: Yes. (I heard) Allah's Apostle (ﷺ) as saying: There is no harm if you do not practise it, for it (the birth of the child) is something ordained (by Allah).

Abu Sa'id al-Khudri (RA) reported that Allah's Apostle (ﷺ) was asked about 'azl, whereupon he said: There is no harm if you do not do that, for it (the birth of the child) is something ordained. Muhammad (one of the narrators) said: (The words) La 'alaykum (there is no harm) implies its Prohibition.

Abu Sa'id al-Khudri (RA) reported that mention was made of 'azl in the presence of Allah's Apostle (ﷺ) whereupon he said: Why do you practise it? They said: There is a man whose wife has to suckle the child, and if that person has a sexual intercourse with her (she may conceive) which he does not like, and there is another person who has a slave-girl and he has a sexual intercourse with her, but he does not like her to have conception so that she may not become Umm Walad, whereupon he (the Holy Prophet) said: There is no harm if you do not do that, for that (the birth of the child) is something pre-ordained. Ibn 'Aun said: I made a mention of this hadith to Hasan, and he said: By Allah, (it seems) as if there is upbraiding in it (for 'azl).

Ma'bad bin Sirin said to Abu Sa'id (RA) : Did you hear Allah's Messenger (ﷺ) making a mention of something in regard to al-'azl? Thereupon he said: Yes. The rest (of the hadith is the same)

Abu Sa'id al-Khudri (RA) reported: Mention was made about al-'azl in the presence of Allah's Messenger (ﷺ) , whereupon he said: Why any one of you practises it? (He did not say: One of you should not do it), for there is no created soul, whose creator is not Allah.

Abu Sa'id al-Khudri (RA) reported that Allah's Messenger (ﷺ) was asked about 'azl, whereupon he said: The child does not come from all the liquid (semen) and when Allah intends to create anything nothing can prevent it (from coming into existence).

A hadith like this has been transmitted by Abu Sa'id from Allah's Apostle (ﷺ) .

Abu Sa'id al-Khudri (RA) reported that at the Battle of Hunain Allah's Messenger (ﷺ) sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah's Messenger (ﷺ) seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that:" And women already married, except those whom your right hands possess (iv. 24)" (i. e. they were lawful for them when their 'Idda period came to an end).

Abu Sa'id al-Khudri (RA) reported that Allah's Apostle (ﷺ) sent a small army. The rest of the hadith is the same except this that he said: Except what your right hands possess out of them are lawful for you; and he did not mention "when their 'idda period comes to an end". This hadith has been reported on the authority of Abu Sa'id (al-Khudri) (RA) through another chain of transmitters and the words are: They took captives (women) on the day of Autas who had their husbands. They were afraid (to have sexual intercourse with them) when this verse was revealed: "And women already married except those whom your right hands posses" (iv. 24)

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

Abu Sa'id al-Khudri (RA) reported: Allah's Messenger (ﷺ) forbade us (from), two types of business transactions and two ways of dressing. He forbade Mulamasa and Munabadha in transactions. Mulamasa means the touching of another's garment with his hand, whether at night or by day, without turning it over except this much. Munabadha means that a man throws his garment to another and the other throws his garment, and thus confirming their contract without the inspection of mutual agreement.