Ibn Abbas (RA) reported that Duba'a intended to perform Hajj, and the Apostle of Allah (ﷺ) commanded her (to enter into the state of Ihram) with condition. She did it in compliance with the command of Allah's Apostle (ﷺ) .

Ibn 'Abbas (RA) reported: Allah's Messenger (ﷺ) and his Companions came to Makkah and the fever in Madinah had weakened them. Thereupon the polytheists (of Makkah) said: There would come to you a people whom the fever has made weak and they have suffered severely from it. They sat in Hateem. Thereupon Allah's Apostle (ﷺ) commanded them to walk quickly in three circuits and walk (in four) between the two corners so that the polytheists should see their endurance. The polytheists then said (to one another: You were under the impression that fever had emaciated them, whereas they are stronger than so and so. Ibn Abbas (RA) said: He (the Holy Prophet) did not command them (the Muslims) to walk quickly in all the circuits out of kindness to them.

Sa'id bin Jubair reported that he observed the sunset and 'Isha' prayers at Muzdalifa with (one) iqama. He narrated on the authority of Ibn 'Umar (RA) that he observed prayers like this. And Ibn 'Umar (RA) narrated that Allah's Apostle (ﷺ) did like this.

Ibn 'Umar reported that Allah's Messenger (ﷺ) combined the sunset and 'Isha ' prayers at Muzdalifa. He observed three rak'ahs of the sunset prayer and two rak'ahs of the 'Isha' prayer with one Iqama.

Sa'id bin Jubair reported: We came back along with Ibn 'Umar till we reached Muzdalifa. There he led us in the sunset and 'Isha' prayers with one iqama and we then proceeded and he said: This is how Allah's Messenger (ﷺ) led us in prayer at this place.

Ibn Abbas (RA) reported about (declaring of one's woman) unlawful as an oath which must be atoned, and Ibn 'Abbas said: Verily, there is in the Messenger of Allah (ﷺ) a model pattern for you.

Ibn Abbas (RA) reported: When a man declares his wife unlawful for himself that is an oath which must be atoned, and he said: There is in the Messenger of Allah (ﷺ) a noble pattern for you.

Sa'id b Jubair reported: I was asked about the invokers of curses during the reign of Mus'ab bin Zubair whether they could separate (themselves by this process). He said: I did not understand what to say. So I went to the house of Ibn 'Umar (RA) in Makkah. I said to his servant: Seek permission for me. He said that he (Ibn 'Umar) had been taking rest. He (Ibn 'Umar) heard my voice. and said: Are you Ibn Jubair? I said: Yes. He said: Come in. By Allah, it must be some great need which has brought you here at this hour. So I got in and found him lying on a blanket reclining against a pillow stuffed with fibres of date-palm. I said: O Abu'Abdul Rahman, should there be separation between the invokers of curses? He said: Hallowed be Allah, yes. The first one who asked about it was so and so. he said: Messenger of Allah, tell me if one of us finds his wife committing adultery: what should he do? If he talks, that is something great, and if he keeps quiet that is also (something great) (which he cannot afford to do). Allah's Prophet (ﷺ) kept quiet for some time. After some time he (that very person) came to him (Allah's Messenger) and said: I have been involved in that very cage about which I had asked you. Allah the Exalted and Majestic then revealed (these) verses of Surah Nur: "Those who accuse their wives" (verse 6), and he (the Holy Prophet) recited them to him and admonished him, and exhorted him and informed him that the torment of the world is less painful than the torment of the Hereafter. He said: No, by Him Who sent you with Truth, I did not tell a lie against her. He (the Holy Prophet) then called her (the wife of that person who had accused her) and admonished her, and exhorted her, and informed her that the torment of this world is less painful than the torment of the Hereafter. She said: No, by Him Who sent thee with Truth, he is a liar. (It was) the man who started the swearing of oath and he swore in the name of Allah four times that he was among the truthful, and at the fifth turn he said: Let there be curse of Allah upon him if he were among the liars. Then the woman was called and she swore four times in the name of Allah that he (her husband) was among the liars, and at the fifth time (she said): Let there be curse upon her if he were among the truthful. He (the Holy Prophet) then effected separation between the two. A hadith like this is narrated by Ibn Numair with a slight variation of words.

Sa'id b Jubair reported: I was asked about the invokers of curses during the reign of Mus'ab bin Zubair whether they could separate (themselves by this process). He said: I did not understand what to say. So I went to the house of Ibn 'Umar (RA) in Makkah. I said to his servant: Seek permission for me. He said that he (Ibn 'Umar) had been taking rest. He (Ibn 'Umar) heard my voice. and said: Are you Ibn Jubair? I said: Yes. He said: Come in. By Allah, it must be some great need which has brought you here at this hour. So I got in and found him lying on a blanket reclining against a pillow stuffed with fibres of date-palm. I said: O Abu'Abdul Rahman, should there be separation between the invokers of curses? He said: Hallowed be Allah, yes. The first one who asked about it was so and so. he said: Messenger of Allah, tell me if one of us finds his wife committing adultery: what should he do? If he talks, that is something great, and if he keeps quiet that is also (something great) (which he cannot afford to do). Allah's Prophet (ﷺ) kept quiet for some time. After some time he (that very person) came to him (Allah's Messenger) and said: I have been involved in that very cage about which I had asked you. Allah the Exalted and Majestic then revealed (these) verses of Surah Nur: "Those who accuse their wives" (verse 6), and he (the Holy Prophet) recited them to him and admonished him, and exhorted him and informed him that the torment of the world is less painful than the torment of the Hereafter. He said: No, by Him Who sent you with Truth, I did not tell a lie against her. He (the Holy Prophet) then called her (the wife of that person who had accused her) and admonished her, and exhorted her, and informed her that the torment of this world is less painful than the torment of the Hereafter. She said: No, by Him Who sent thee with Truth, he is a liar. (It was) the man who started the swearing of oath and he swore in the name of Allah four times that he was among the truthful, and at the fifth turn he said: Let there be curse of Allah upon him if he were among the liars. Then the woman was called and she swore four times in the name of Allah that he (her husband) was among the liars, and at the fifth time (she said): Let there be curse upon her if he were among the truthful. He (the Holy Prophet) then effected separation between the two. A hadith like this is narrated by Ibn Numair with a slight variation of words.

Ibn 'Umar (RA) reported Allah's Messenger (ﷺ) saying to the invokers of curse: Your account is with Allah. One of you must be a liar. You have now no right over this woman. He said: Messenger of Allah, what about my wealth (dower that I paid her at the time of marriage)? He said: You have no claim to wealth. If you tell the truth, it (dower) is the recompense for your having had the right to intercourse with her, and if you tell a lie against her, it is still more remote from you than she is. Zuhair said in his narration: Sufyan reported to us on the authority of 'Amr that he had heard Sa'id b Jubair saying: I heard Ibn 'Umar (RA) saying that Allah's Messenger (ﷺ) had said it.

Ibn 'Umar (RA) said that Allah's Messenger (ﷺ) effected separation between the two members of Banu al-'Ajlan, and said: Allah knows that one of you is a liar. Is there one to repent among you?

Sa'id bin Jubair reported: I asked Ibn 'Umar (RA) about invoking curse (li'an), and he narrated Similarly from Allah's Apostle (ﷺ) .

Sa'id bin Jubair reported that Mus'ab bin Zubair did not effect separation between the Mutala'inain (invokers of curses). Sa'id said: It was mentioned to 'Abdullah bin 'Umar (RA) and he said: Allah's Apostle (ﷺ) effected separation between the two members of Banu al-'Ajlan.

Sa'id bin Jubair reported that Ibn 'Abbas said: Thursday, (and then said): What is this Thursday? He then wept so much that his tears moistened the pebbles. I said: Ibn 'Abbas, what is (significant) about Thursday? He (Ibn 'Abbas) said: The illness of Allah's Messenger (ﷺ) took a serious turn (on this day), and he said: Come to me, so that I should write for you a document that you may not go astray after me. They (the Companions around him) disputed, and it is not right to dispute in the presence of the Apostle. They said: How is he (Allah's Apostle) (ﷺ) ? Has he lost his consciousness? Try to learn from him (this point). He (the Holy Prophet) said: Leave me. I am better in the state (than the one in which you are engaged). I make a will about three things: Turn out the polytheists from the territory of Arabia; show hospitality to the (foreign) delegations as I used to show them hospitality. He (the narrator) said: He ( Ibn Abbas (RA) ) kept silent on the third point, or he (the narrator) said: But I forgot that.

Sa'id bin Jubair reported from Ibn Abbas (RA) that he said: Thursday, and what about Thursday? Then tears began to flow until I saw them on his cheeks as it they were the strings of pearls. He (the narrator) said that Allah's Messenger (ﷺ) said: Bring me a shoulder blade and ink-pot (or tablet and inkpot), so that I write for you a document (by following which) you would never go astray. They said: Allah's Messenger (may peace upon him) is in the state of unconsciousness.

Ibn Abbas (RA) reported that Allah's Apostle (ﷺ) said to Ma'iz bin Malik: Is it true what has reached me about you? He said: What has reached you about me? He said: It has reached me that you have committed (adultery) with the slave-girl of so and so? He said: Yes. He (the narrator) said: He testified four times. He (the Holy Prophet) then made pronouncement about him and he was stoned (to death).

It has been narrated on the authority of Ibn Juraij that the Qur'anic injunction:" O you who believe, obey Allah, His Apostle (ﷺ) and those in authority from amongst You" (iv. 59) -was revealed in respect of 'Abdullah bin Hudhafa bin Qais bin Adi al-Sha'bi who was despatched by the Holy Prophet (ﷺ) as leader of a military campaign. The narrator said: He was informed of this fact by Ya'la bin Muslim who was informed by Sa'id bin Jubair who in turn was informed by Ibn Abbas (RA) .

Sa'id bin Jubair reported that he heard Ibn 'Abbas says: The sister of my mother Umm Hufaid presented to Allah's Messenger (ﷺ) clarified butter (ghee), cheese and some lizards. He ate out of the clarified butter and cheese, but lett the lizard finding no liking for it. But it was eaten on the table of Allah's Messenger (ﷺ) . Had it been forbidden (haram), it could not be eaten on the table of Allah's Messenger (ﷺ) .

Sa'id bin Jubair reported that a near one of 'Abdullah bin Mughaffal threw pebbles. He prohibited him (to do so). He said that Allah's Messenger (ﷺ) had prohibited the throwing of pebbles by saying: It does not catch the game, nor does it inflict defeat on the enemy, but breaks the tooth and puts the eye out. He (the near one of'Abdullah bin Mughadal) again repeated it (the act of throwing of pebbles) whereupon he said: I narrate to you that Allah's Messenger (may peace be upon hish) disliked and prohibited throwing of pebbles, but I see you again throwing pebbles; I (would therefore) not speak with you.

Ibn 'Abbas reported Allah's Messenger (ﷺ) having said this: Do not make anything having life as a target.

Sa'id bin Jubair reported that Ibn 'Umar happened to pass by a party of men who had tied a hen and were shooting arrows at it. As soon as they saw Ibn 'Umar, they scattered from it. Ibn 'Umar (RA) said: Who has done this? Verily Allah's Messenger (ﷺ) has invoked curse upon him who does this.

Sa'id bin Jubair reported that Ibn 'Umar happened to pass by some young men of the Quraish who had tied a bird (and this made it a target) at which they had been shooting arrows. Every arrow that they missed came into the possession of the owner of the bird. So no sooner did they see Ibn 'Umar they went away. Ibn 'Umar said: Who has done this? Allah has cursed him who does this. Verily Allah's Messenger (ﷺ) invoked curse upon one who made a live thing the target (of one's marksmanship).

Ibn 'Abbas reported that Allah's Apostle (ﷺ) forbade the mixing of dates and grapes together, and mixing of unripe dates and ripe dates together (for preparing Nabidh), and he wrote to the people of Jurash (in Yemen) forbidding them to prepare the mixture of dates and grapes.

Ibn Abbas reported that Allah's Messenger (ﷺ) forbade, the preparation of Nabidh in gourd, in varnished jar, hollow stump and from mixing up ripe dates with nearly ripe dates.

Ibn 'Abbas reported that Allah's Messenger (ﷺ) forbade the (preparation of Nabidh) in gourd in pitcher besmeared with pitch, in varnished jar, and in hollow stumps.

Sa'id bin Jubair reported: I bear testimony to the fact that Ibn 'Umar and Ibn 'Abbas testified to the fact that Allah's Messenger (ﷺ) forbade (the preparation) of Nabidh in gourd in vessel besmeared with pitch and hollow stump.

Sa'id bin Jubair reported: I asked Ibn 'Umar about (the preparation of) Nabidh in a green pitcher (besmeared with pitch), whereupon he said that Allah's Messenger (ﷺ) forbade the (preparation of) Nabidh in green pitcher (besmeared with pitch). I then came to Ibn Abbas (RA) and said: Do you hear what Ibn 'Umar has said? Thereupon he said: What does he say? I said: He stated that Allah's Messenger (ﷺ) has forbidden the (preparation of) Nabidh in a green pitcher (besmeared with pitch), whereupon he said: Ibn 'Umar has told the truth. Allah's Messenger (ﷺ) declared unlawful the preparation of Nabidh in a green pitcher (besmeared with pitch). I said: What is this thing, the Nabidh of a pitcher (Nabidh prepared in a pitcher)? Thereupon, he said: Everything that is prepared in earthen pitcher.

Sa'id bin jubair reported: I said to Ibn Abbas (RA) that Nauf al-Bikali was of the opinion that Moses (ؑ) (peace be upon him), the Apostle (ﷺ) of Bani Isra'il, was not the same who accompanied Khadir, whereupon he said: The enemy of Allah tells a lie. I heard Ubayy bin Ka'b say: Moses (ؑ) (peace be upon him) stood up to give sermon to the people of Isra'il. He was asked as to who amongst the people has the best knowledge, whereupon he said: I have the best knowledge. Thereupon Allah was annoyed with him that he did not attribute (the best knowledge) to Him. He revealed to him: A servant amongst My servants is at the junction of two rivers who has more knowledge than yours. Moses (ؑ) said: How can I meet him? It was said to him: Carry a fish in the large basket and the place where you find it missing there you will find him. Thereupon Moses (ؑ) proceeded forth along with a young man (Yusha'). Joshua bin Nun and Moses (ؑ) (peace be upon him) put the fish in the basket and there went along with him the young man (Yusha') until they came to a certain rock and Moses (ؑ) and his companion went to sleep and the fish stirred in that basket and fell into the ocean and Allah stopped the current of water like a vault until the way was made for the fish. Moses (ؑ) and his young companion were astonished and they walked for the rest of the day and the night and the friend of Moses (ؑ) forgot to inform him of this incident. When it was morning, Moses (ؑ) (peace be upon him) said to the young man: Bring for us the breakfast for we are dead tired because of this journey, and they did not feel exhausted until they had passed that place where they had been commanded (to stay). He said: Don't you know that when we reached the Sakhra (rock) I forgot the fisii and noth ng made me forget it but the satan that I. could nit remember it? How strange is it that the fish found a way in the river? Moses (ؑ) said: That was what we had been aiming at. Then both of them retraced their steps until they reached Sakhra; there they saw a man covered with a cloth. Moses (ؑ) greeted him. Khadir said to him: Where is as-Salam in our country? He said: I am Moses (ؑ), whereupon he (Khadir) said: You mean the Moses (ؑ) of Bani Isra'il? He said: Yes. He (Khadir) said: You have a knowledge out of the knowledge of Allah which in fact Allah imparted to you and about that I know nothing and I have knowledge out of Allah's knowledge which He imparted to me and about that you do not know. Moses (ؑ) (peace be upon him) said to him: May I follow you so that you may teach me that with which you have been taught righteousness. He said: You will not be able to bear with me; how you will be able to bear that about which you do not know? Moses (ؑ) said: Thou will find me patient, nor shalt I disobey you in aught. Khadir said to him: If you were to follow me, then do not ask me about anything until I myself speak to you about it. He said: Yes. So Khadir and Moses (ؑ) set forth on the bank of the river that there came before them a boat. Both of them talked to them (the owners of the boat) so that they might carry both of them. They had recognised Khadir and they carried them free. Khadir thereupon took hold of a plank in the boat and broke it away. Moses (ؑ) said: These people have carried us without any charge and you attempt to break their boat so that the people sailing in the boat may drown. This is (something) grievous that you have done. He said: Did I not say that you would not bear with me? He said: Blame me not for what I forgot and be not hard upon what I did. Then both of them got down from the boat and began to walk along the coastline that they saw a boy who had been playing with other boys. Khadir pulled up his head and killed him. Moses (ؑ) said: Have you killed an innocent person who is in no way guilty of slaying another? You have done something horrible. Thereupon he said: Did I not say to you that you will not be able to bear with me? He ( Moses (ؑ)) said: This (act) is more grievous than the first one. He ( Moses (ؑ)) further said. If I ask you about anything after this, keep not company with me, then you would no doubt find (a plausible) excuse for this. Then they both walked on until they reached the inhabitants of a village. They asked its inhabitants for food but they refused to entertain them as their guests. They found in it a wall which had been bent on one side and was about to fall. Khadir set it right with his own hand. Moses (ؑ), said to him: It is the people to whom we came but they showed us no hospitality and they did not serve us food. If you wish you can get wages for it. He (Khadir) said: This is the parting of ways between me and you. Now I wish to reveal to you the significance of that for which you could not bear with me. Allah's Messenger (ﷺ) said. May Allah have mercy upon Moses (ؑ)! I wish if Moses (ؑ) could show patience and a (fuller) story of both of them could have been told. Allah's Messenger (ﷺ) said that the first thing which Moses (ؑ) said was out of forgetfulness. Then there came a sparrow until it perched on the wall of the boat and took water from the ocean. Thereupon, Khadir said: My knowledge and your knowledge in comparison with the knowledge of Allah is even less than the water taken by the sparrow in its beak in comparison to the water of the ocean, and Sa'id bin jubair used to recite (verses 79 and 8O of Sura Kahf) in this way: There was before them a king who used to seize every boat by force which was in order, the boy was an unbeliever.

Ibn 'Abbas has reported this hadith on the authority of Ubayy bin ka'b that Allah's Apostle (ﷺ) used to recite this.

Ibn Abbas (RA) reported that Allah's Messenger (ﷺ) was asked about the children of the polytheists, whereupon he said: It is Allah alone Who knows what they would be doing according to their creation.

Ubayye bin Ka'b reported that Allah's Messenger (ﷺ) said: The young man whom Khadir killed was a non-believer by his very nature and had he survived he would have involved his parents in defiance and unbelief.

Abu Musa reported that Allah's Messenger (ﷺ) said: There is none to show more patience at listening to the most irksome things than Allah, the Exalted and Glorious. ' Partnership is associated to Him (polytheism) and (fatherhood) of a child is attributed to Him, but in spite of this He protects them (people) and provides them sustenance.

This hadith has been transmitted on the authority of Abu Musa with a slight variation of wording.

'Abdullah bin Qais (RA) reported from Allah's Messenger (ﷺ) that none is more forbearing in listening to the most irksome things than Allah, the Exalted. They associate rivals with him, attribute sonhood to Him, but in spite of this He provides them sustenance, grants them safety, confers upon them so many things.

Ibn Abbas (RA) reported that he heard Allah's Messenger (ﷺ) deliver an address and he was saying that they would meet Allah barefooted, naked and uncircumcised.

This hadith has been narrated through other chains of transmitters on the authority of Ibn Abbas (RA) , (and) the words are: While Allah's Messenger (ﷺ) stood up to deliver a sermon, he said: O people, Allah would make you assemble barefooted, naked and uncircumcised (and then recited the words of the Qur'an):" As We created you for the first time, We shall repeat it. (It is) a promise (binding) upon us. Lo! We are to perform it, and the first person who would be clothed on the Day of Resurrection would be (Hadrat) Ibrahim (peace be upon him)" and, behold! some persons of my Ummah would be brought and taken to the left and I would say: My Lord, they are my companions, and it would be said: You do not know what they did after you, and I would say just as the pious servant (Hadrat 'Isa) said:, I was a witness regarding them as I remained among them and Thou art a witness over everything, so if Thou chastisest them, they are Thy servants and if Thou for- givest them, Thou art Mighty, Wise" (v. 117-118). And it would be said to him: They constantly turned to their heels since you left them. This hadith has been transmitted on the authority of Waki' and Mu'adh (and the words are):" What new things they fabricated."

Ibn Abbas (RA) reported Allah's Messenger (ﷺ) as saying: If anyone wants to have his deeds widely publicised, Allah will publicise (his humiliation). And if anyone makes a hypocritical display (of his deeds) Allah will make a display of him.

Sa'id bin Jubair reported: The inhabitants of Kufa differed in regard to this verse: "But whoever slays another believer intentionally, his requital shall be Hell" (iv. 92), so I went to Ibn 'Abbas and asked him about it, whereupon he said: This has been revealed and nothing abrogated it.

Sa'id bin Jubair reported: 'Abd al Rahman bin Abzi commanded me that I should ask Ibn 'Abbas about these two verses: "He who slays a believer intentionally his requital shall be Hell where he would abide for ever" (iv. 92). So, I asked him and he said: Nothing has abrogated it. And as for this verse: "And they who call not upon another god with Allah and slay not the soul which Allah has forbidden, except in the cause of justice" (xxv. 68), he ( Ibn Abbas (RA) ) said: This has been revealed in regard to the polytheists."

Ibn 'Abbas said: This verse was revealed in Makkah: "And they who call not upon another god with Allah and slay not the soul which Allah has forbidden except in the cause of justice" up to the word Muhdana (abased). Thereupon the polytheists said: Islam is of no avail to us for we have made peer with Allah and we killed the soul which Allah had forbidden to do and we committed debauchery, and it was (on this occasion) that Allah, the Exalted and Glorious, revealed this verse: "Except him who repents and believes and does good deeds" up to the end Ibn 'Abbas says: He who enters the fold of Islam and understands its command and then kills the soul there is no repentance for him.