Ibn Abbas (RA) reported: The Messenger of Allah (ﷺ) happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine. He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: Perhaps, their punishment way be mitigated as long as these twigs remain fresh.

Ibn 'Abbas reported: The Messenger of Allah (ﷺ) used to teach us tashahbud just as he used to teach us a Sura of the Qur'an, and he would say: All services rendered by words, acts of worship. and all good things are due to Allah. Peace be upon you,O Prophet. and Allah's mercy and blessings. Peace be upon us and upon Allah's upright servants. I testify that there is no god but Allah, and I testify that Muhammad is the Messenger of Allah. In the narration of Ibn Rumb (the words are): "As he would teach us the Qur'an."

Tawus narrated it on the authority of Ibn 'Abbas that he said: The Messenger of Allah (ﷺ) used to teach us tashahhud as he would teach us a Sura of the Qur'an.

Ibn 'Abbas reported: The Apostle of Allah (ﷺ) had been commanded that he should prostrate on the seven (bones) and he was forbidden to fold back the hair and clothing. And in the narration transmitted by Abu Rabi' (the words are): "on the seven bones and I was forbidden to fold back the hair and clothing". According to Abu'l-Rabi' (the seven bones are): The hands, the knees, and the (extremities) of the feet and the forehead.

Ibn 'Abbas reported from the Apostle of Allah (ﷺ) : I was commanded to prostrate myself on seven bones and not to fold back clothing or hair.

Ibn 'Abbas reported: The Messenger of Allah (ﷺ) had been commanded to prostrate on seven (bones) and forbidden to fold back hair and clothing.

Ibn Abbas (RA) reported that the Messenger of Allah (ﷺ) said: I have been commanded to prostrate myself on seven bones: " forehead," and then pointed with his hand towards his nose, hands, feet, and the extremities of the feet; and we were forbidden to fold back clothing and hair.

Ibn Abbas (RA) reported: The Messenger of Allah (ﷺ) said: I was commanded to prostrate myself on the seven (bones) and forbidden to fold back hair and clothing. (The seven bones are): forehead, nose, hands, knees and feet.

Tawus reported: We asked Ibn Abbas (RA) about sitting on one's buttocks (in prayer). (ala alqadmein) He said: It is sunnah. We said to him: We find it a sort of cruelty to the foot. Ibn 'Abbas said: It is the sunnah of your Apostle (ﷺ) .

Abu Hurairah (RA) reported the Messenger of Allah (ﷺ) as saying: Seek refuge with Allah from the torment of Hell, seek refuge with Allah from the torment of the grave, and seek refuge with Allah from the trial of Masih al-Dajjal and seek refuge with Allah from the trial of life and death.

A hadith like this has been transmitted by Ibn Tawus from his father on the authority of Abu Hurairah (RA) .

Ibn 'Abbas reported that the Messenger of Allah (ﷺ) (may peace he upon him) used to teach them this supplication (in the same spirit) with which he used to teach them a surah of the Qur'an. He would thus instruct us:" Say, O Allah I we seek refuge with Thee from the torment of Hell, and I seek refuge with Thee from the torment of the grave, and I seek refuge with Thee from the trial of Masih al-Dajjal. and I seek refuge with Thee from the trial of life and death." Muslim bin Hajjaj said: It has reached me that Tawus said to his son: Did you make this supplication in prayer? He said: No. (Upon this) he (Tawus) said: Repeat the prayer. Tawus has narrated this hadith through three or four (transmitters) with words to the same effect.

Abu Hurairah (RA) reported: The Messenger of Allah (ﷺ) said: He who finds (gets) a rak'ah of the afternoon (prayer) before the setting of the sun, he in fact gets (the full prayer), and he who gets a rak'ah of the morning (prayer) before the rising of the sun he in fact gets (the full prayer).

Ibn Abbas (RA) reported that when the Messenger of Allah (ﷺ) got up during the night to pray, he used to say: O Allah, to Thee be the praise Thou art the light of the heavens and the earth. To Thee be the praise; Thou art the Supporter of the heavens and the earth. To Thee be the praise; Thou art the Lord of the heavens and the earth and whatever is therein. Thou art the Truth; Thy promise is True, the meeting with Thee is True. Paradise is true, Hell is true, the Hour is true. O Allah, I submit to Thee; affirm my faith in Thee; repose my trust in Thee, and I return to Thee for repentance; by Thy help I have disputed; and to Thee I have come for decision, so forgive me my earlier and later sins, the sins that I committed in secret and openly. Thou art my God. There is no god but Thee.

This hadith has been narrated on the authority of Ibn 'Abbas through another chain of transmitters and with slight alteration of two words. Instead of the word Qayyam (Supporter, as used in the above hadith here the word) Qayyim (the Custodian) has been used, and he (further said):" What I did in secret." And in the hadith narrated by Ibn 'Uyaina there is some addition.

This hadith has been narrated by Ibn 'Abbas by another chain of transmitters and the words are nearly the same (as recorded in the above-mentioned hadith).

'A'isha reported that 'Umar misconstrued the fact that the Messenger of Allah (ﷺ) had prohibited the observance of prayer at the time of the rising sun and at the time of its setting.

'A'isha said that the Messenger of Allah (ﷺ) did not abandon observing two rak'ahs after 'Asr, but she reported Allah's Messenger (ﷺ) as saying: Do not get used to observe prayer at the time of the rising sun and at the time of its setting and (exhorted the Muslims) to pray at their times.

Tawus reported that Ibn Abbas (RA) narrated the words of the Apostle of Allah (ﷺ) about taking bath on Friday. Tawus said: I asked Ibn Abbas (RA) it one should apply to oneself perfume or oil which is available with his wife. He ( Ibn Abbas (RA) ) said: I do not know of it.

Abu Hurairah (RA) reported that the Apostle of Allah (ﷺ) said. it is the right of Allah upon every Muslim that he should take a bath (at least) on one day (Friday) during the seven days (of the week) and he should wash his head and body.

A hadith like this has been narrated by Abu Hurairah (RA) that the Messenger of Allah (ﷺ) said: We are the last and would be the first on the Day of Resurrection.

Ibn 'Abbas reported: I participated in the Fitr prayer with the Apostle of Allah (ﷺ) and Abu Bakr, 'Umar and 'Uthman, and all of them observed this prayer before the Khutbah, and then he (the Holy Prophet) delivered the sermon. Then the Apostle of Allah (ﷺ) descended (from the pulpit) and I (perceive) as if I am seeing him as he is commanding people with his hand to sit down. He then made his way through their (assembly) till he came to the women. Bilal (RA) was with him. He then recited (this verse): O Prophet, when believing women come to thee giving thee a pledge that they will not associate aught with Allah" (lx. 12) till he finished (his address to) them and then said: Do you conform to it (what has been described in the verse)? Only one woman among them replied: Yes, Apostle of Allah (ﷺ) , but none else replied. He (the narrator) said: It could not be ascertained who actually she was. He (the Holy Prophet) exhorted them to give alms. Bilal (RA) stretched his cloth and then said: Come forward with alms. Let my father and mother be taken as ransom for you. And they began to throw rings and ringlets in the cloth of Bilal (RA) .

Ibn 'Abbas reported: When there was a solar eclipse the Messenger of Allah (ﷺ) observed eight ruku's and four prostrations (in two rak'ahs). This has been narrated by 'Ali also.

Ibn 'Abbas reported: The Apostle of Allah (ﷺ) observed prayer while it was (solar) eclipse. He recited (the Qur'an in qiyam) and then bowed. He again recited and again bowed. He again recited and again bowed and again recited and again bowed, and then prostrated; and the second (rak'ah) was like this.

Abu Haraira reported that the likeness of one who spends or one who gives charity is that of a person who has two cloaks or two coats-of-mail over him right from the breast to the collar bones. And when the spender (and the other narrator said, when the giver of charity) makes up his mind to give charity, it (coat-mail) becomes expanded for him. But when a miserly person intends to spend, it contracts and every ring grips the place where it is. For the giver of charity, this coat-of mail expands to cover his whole body and obliterates even his footprints. Abu Hurairah (RA) said: (The miserly man) tries to expand it (the coat-of-mail) but it does not expand.

Abu Haraira reported that the Messenger of Allah (ﷺ) gave similitudes of a miserly man and the giver of charity as two persons who have two coats-of-mail over them with their hands pressed closely to their breasts and their collar bones. Whenever the giver of charity gives charity it (the coat-of mail) expands so much as to cover his finger tips and obliterate his foot prints. And whenever the miserly person intends to give charity (the coat-of-mail) contracts and every ring grips the place where it is. He ( Abu Hurairah (RA) ) said: I saw the Messenger of Allah (ﷺ) saying with fingers in the opening of his shirt: "If you had seen him trying to expand it, it will not expand."

Abu Haraira reported Allah's Messenger (ﷺ) as-saying: The similitude of a miserly man and the giver of charity is that of two persons with coats of mail over them; when the giver of charity intends to give charity, it expands over him (so much) that the footprints are also obliterated. And when the miserly man intends to give charity, it contracts over him, and his hands are tied up to his collar bone, and every ring is fixed up to another. He (the narrator) said: I heard the Messenger of Allah (ﷺ) as saying: He would try to expand it, but he would not be able to do so.

Ibn 'Abbas (RA) reported that the Messenger of Allah (ﷺ) journeyed during the month of Ramadan in a state of fasting till he reached 'Usfan. He then ordered a cup containing drinking water and he drank that openly so that the people might see it, and broke the fast (and did not resume it) till he reached Makkah. Ibn 'Abbas (RA) said: Allah's Messenger (ﷺ) fasted and broke the fast, so he who wished fasted and he who wished to break it broke it.

Ibn Abbas (RA) reported: Do not condemn one who observes fast, or one who does not observe (in a journey), for the Messenger of Allah (ﷺ) observed fast in a journey or he did not observe it (too).

Ibn 'Abbas (RA) reported that the Messenger of Allah (ﷺ) specified Dhu'l-Hulaifa, for the people of Madinah; Juhfa for the people of Syria; Qarn al-Manazil, for the people of Najd; Yalamlam for the people of Yemen (the Mawaqit) and those (Mawaqit) are also meant for those who live at these (places) and for those too who come from without towards them for the sake of Hajj or 'Umrah. And those who live within them (within the bounds of these places) or in the suburbs of Makkah or within Makkah, they should enter upon the state of Ihram at these very places.

Ibn 'Abbas (RA) reported that the Messenger of Allah (ﷺ) specified Dhu'l-Hulaifa for the people of Madinah; Juhfa for the people of Syria, Qarn al-Manazil for the people of Najd, Yalamlam for the people of Yemen (as their respective Mawaqit), and he also said: These are (Mawaqit) of them too (who live there) and everyone who comes from outside (through) their (directions) for the sake of Hajj and 'Umrah and for those who live within (those bounds their Miqat is that) from which they commenced (their journey), and for the people of Makkah, Makkah itself is (the Miqat).

Tawus reported on the authority of Ibn 'Abbas (RA) that one day Zaid bin Arqam went to him (Ibn 'Abbas) and said: Narrate how you informed me about the meat of the game presented to the Messenger of Allah (ﷺ) as he was in the state of Ihram. Thereupon he said: He was presented with a slice of the meat of game, but he returned it to him (who presented it) saying: We are not going to eat it, as we are in the state of Ihram.

Ibn 'Abbas (RA) reported that the Apostle of Allah (ﷺ) got himself cupped in the state of Ihram.

Ibn Abbas (RA) reported that Duba'a bint al-Zubair bin 'Abdul Muttalib (Allah be pleased with her) came to Allah's Messenger (ﷺ) and said: I am an ailing woman but I intend to perform Hajj; what you command me (to do)? He (the Holy Prophet) said: Enter into the state of Ihram (uttering these words) of condition: I would be free from it when Thou wouldst detain me. He (the narrator) said: But she was able to complete (the Hajj without breaking down).

A'isha (Allah be pleased with her) reported that she put on Ihram for, 'Umrah and arrived 'at Makkah, but did not circumambulate the House as she had entered in the period of menses, and then put on Ihram for Hajj and performed all the rituals concerning it (except circumambulating the House). The Apostle of Allah (ﷺ) said to her on the day of march (when pilgrims come to Mina): Your circumambulation would suffice both Hajj and 'Umrah. She, however, felt reluctant. Thereupon the Holy Prophet (ﷺ) sent her with 'Abdul Rahman to Tan'im and she performed 'Umrah (with separate rituals) after Hajj.

Ibn Abbas (RA) reported that they (the Arabs of pre-Islamic days) looked upon 'Umrah during the months of Hajj as the greatest of sins on the earth. So they intercalated the month of Muharram for Safar and said: When the backs of their camels would become all right and traces (if the pilgrims) would be effaced (from the paths) and the month of Safar would be over, then 'Umrah would be permissible for one who wants to perform it. When Allah's Apostle (ﷺ) and his Companions came in the state of Ihram for performing Hajj on the fourth (of Dhu'l-Hijja) he (Allah's Apostle) (ﷺ) commanded them to change their state of Ihram (from Hajj) to that of 'Umrahh. It was something inconceivable for them. So they said: Messenger of Allah, is it a complete freedom (of the obligation) of Ihram? Thereupon he said: It is a complete freedom (from Ihram).

Ibn Abbas (RA) reported that Mu'awiyah had said to them: Do you know that I clipped some hair from the head of Allah's Messenger (ﷺ) at al- Marwah with the help of a clipper? I said: I do not know it except as it verdict against you.

Ibn Abbas (RA) reported that Mu'awiyah bin Abu Safyin had told him: I clipped the hair (from the head of) Allah's Messenger (may peace he upon him) with a clipper while he was at al-Marwah, or I saw him getting his hair clipped with a clipper as he was at al-Marwah. 1722

Ibn 'Abbas (RA) reported that it was said to Allah's Apostle (ﷺ) about sacrificing of animals, shaving of one's head, throwing of pebbles, and (the order of) precedence and succession, and he said: There is no harm in it.

Ibn 'Abbas (RA) reported that the people used to return through every path, whereupon Allah's Messenger (ﷺ) said: None amongst you should depart until he performs the last circumambulation round the House. Zuhair said (the words are): [ARABIC: YANSARIFUWN KULLA WAJH] and the word [arabic: FIY] was not mentioned.