It is narrated on the authority of Yahya bin Ya'mur that when Ma'bad discussed the problem pertaining to Divine Decree, we refuted that. He (the narrator) said: I and Humaid bin Abdur-Rahman Himyari argued. And they carried on the conversation about the purport of the hadith related by Kahmas and its chain of transmission too, and there is some variation of words.

Anas b Malik reported: The Messenger of Allah (ﷺ) said: Allah would gather people on the Day of Resurrection and they would be concerned about it, and Ibn Ubaid said. They would get a Divine inspiration about it, and would say: If we could seek intercession with our Lord, we may be relieved from this predicament of ours. He (the Holy Prophet) said: They would come to Adam ؑandsay, Thou art Adam, the father of mankind. Allah created thee with His own hand and breathed unto thee of His Spirit and commanded the angels and they prostrated before thee. So intercede for us with thy Lords, that He may relieve us from this position of ours. He would say: I am not in a position to do this, and would recall his error, and would fight shy of his Lord on account of that; go to Noah the first messenger (after me) sent by Allah. He (the Holy Prophet) said: So they would come to Noah (peace be upon him). He would say: I am not in a position to do that for you, and recall his fault which he had committed, and would fight shy of his Lord on account of that, (and would say): You better go to Ibrahim (peace be upon him) whom Allah took for a friend. They would come to Ibrahim (peace be upon him) and he would say: I am not in a position to do that for you, and would recall his fault that he had committed and would, therefore, fight shy of his Lord on that account (and would say): You better go to Moses (ؑ) (peace be upon him) with whom Allah conversed and con- ferred Torah upon him. He (the Holy Prophet) said: So they would come to Moses (ؑ) (peace be upon him) He would say: I am not in a position to do that for you, and would recall his fault that he had committed and would fight shy of his Lord on account of that (and would say): You better go to Jesus, the Spirit of Allah and His word He would say: I am not in a position to do that for you; you better go to Muhammad (ﷺ) , a servant whose former and later sins have been forgiven. He (the narrator) said: The Messenger or Allah (ﷺ) observed: So they would come to me and I would ask the permission of my Lord and it would be granted to me, and when I would see Him, I would fall down in prostration, and He (Allah) would leave me thus as long as He would wish, and then it would be said: O Muhammad (ﷺ) , raise your head, say and you would be heard; ask and it would be granted; intercede and intercession would be accepted. Then I would raise my head and extrol my Lord with the praise which my Lord would teach me. I shall then inter- cede, but a limit would be set for me I would bring them out from the Fire and make them enter Paradise (according to the limit). I shall return then ard fall down in pros- tration and Allah would leave me (in that position) as long as He would wish to leave me it would be said: Rise, O Muhammad (ﷺ) , say and you would be heard; ask and it would be conferred; intercede and intercession would be granted. I would raise my head and extrol my Lord with praise that He would teach me. I would theft intercede and a limit would be set for me. I would bring them out of the Fire (of Hell) and make them enter Paradise. He (the narrator) said: I do not remember whether he (the Holy Prophet) said at the third time or at the fourth time: O my Lord, none has been left in the Fire, but thise restrained by the Holy Qur'an, i e. those who were eternally doomed. Ibn Ubaid said in a narration: Qatada observed: whose everlasting stay was imperative".

Qabisa bin al-Mukhariq and Zuhair bin 'Amr reported: When this verse was revealed:" And warn thy nearest kindred," the Apostle of Allah (ﷺ) set off towards a rock of the hill and ascended the highest of the rocks and then called: O sons of 'Abd Manaf! I am a warner; my similitude and your similitude is like a man who saw the enemy and went to guard his people, but, being afraid they might get there before him, he shouted: Be on your guard!

Mus'ab bin Sa'd reported: 'Abdullah son of Umar came to Ibn'Amir in order to inquire after his health as he was ailing. He said Ibn 'Umar, why don't you pray to Allah for me? He said: I heard of Allah's Messenger (ﷺ) say: Neither the prayer is accepted without purification nor is charity accepted out of the ill-gotten (wealth), and thou wert the (governor) of Basrah.

'Abdullah bin 'Amr (RA) reported: The Messenger of Allah (ﷺ) lagged behind us on a journey. We travelled (back) and he took him; and then came the time of the afternoon prayer, and as we were going to wipe our feet he (the Holy Prophet) called out: Woe to the heels because of Hell-fire.

Abu Kuraib, Ibn al-Mubarak, Ibn Abu Za'ida all of them narrated from Amr bin Maimun with the same chain of transmitters. Ibn Abu Za'ida narrated as was transmitted from Ibn Bishr that the Messenger of Allah (ﷺ) washed semen, and in the hadith transmitted on the authority of Ibn Mabarak and Abdul Wahid the words are: "She (A'isha) reported: I used to wash it from the garment of the Messenger of Allah (ﷺ) ."

Abu Hurairah (RA) reported: While the Messenger of Allah (ﷺ) was in the mosque, he said: O 'A'isha, get me that garment. She said: I am menstruating. Upon this he remarked: Your menstruation is not in your hand, and she, therefore, got him that.

Safina reported: The Messenger of Allah (ﷺ) took a bath with one sa' of water because of sexual intercourse and performed ablution with one Mudd.

Jabir bin ahadeeth reported: A man asked the Messenger of Allah (ﷺ) (may peace he upon him) whether he should perform ablution after (eating) mutton. He (the Messenger of Allah) (ﷺ) said: Perform ablution if you so desire, and if you do not wish, do not perform it. He (again) asked: Should I perform ablution (after eating) camel's flesh? He said: Yes, perform ablution (after eating) camel's flesh. He (again) said: May I say prayer in the sheepfolds? He (the Messenger of Allah) (ﷺ) said: Yes. He (the narrator) again said: May I say prayer where camels lie down? He (the Holy Prophet) said: No.

This hadith is narrated by Shaqiq with the same chain of transmitters but with the alteration of these words: He (the Holy Prophet) struck hands upon the earth, and then shook them and then wiped his face and palm.

Malik bin Huwairith reported: The Messenger of Allah (ﷺ) raised his hands apposite his ears at the time of reciting the takbir (i.e at the time of beginning the prayer) and then again raised his hands apposite the ears at the time of bowing and when he lifted his head after bowing he said: "Allah listened to him who praised Him", and did like it (raised his hands up to the ears).

Hattan bin 'Abdullah al-Raqiishi reported: I observed prayer with Abu Musu al-Ash'ari and when he was in the qa'dah, one among the people said: The prayer has been made obligatory along with piety and Zakat. He (the narrator) said: When Abu Musa had finished the prayer after salutation he turned (towards the people) and said: Who amongst you said such and such a thing? A hush fell on the people. He again said.. Who amongst you has said such and such a thing? A hush fell on the people. He (Abu Musa) said: Hattan, it is perhaps you that have uttered it. He (Hattan) said No. I have not uttered it. I was afraid that you might be annoyed with me on account of this. A person amongst the people said: It was I who said it, and in this I intended nothing but good. Abu Musa said: Don't you know what you have to recite in your prayers? Verily the Messenger of Allah (ﷺ) addressed us and explained to us all its aspects and taught us how to observe prayer (properly). He (the Holy Prophet) said: When you pray make your rows straight and let anyone amongst you act as your Imam. Recite the takbir when he recites it and when he recites: Not of those with whom Thou art angry nor of those who go astray, say: Amin. Allah would respond you. And when he (the Imam) recites the takbir, you may also recite the takbir, for the Imam bows before you and raises himself before you. Then the Messenger of Allah (ﷺ) said: The one is equivalent to the other. And when he says: Allah listens to him who praises Him, you should say: O Allah, our. Lord, to Thee be the praise, for Allah, the Exalted and Glorious, has vouchsafed (us) through the tongue of His Apostle (ﷺ) that Allah listens to him who praises Him. And when he (the Imam) recites the takbir and prostrates, you should also recite the takbir and prostrate, for the Imam prostrates before you and raises himself before you. The Messenger' of Allah (ﷺ) said: The one is equivalent to the other. And when he (the Imam) sits for Qa'da (for tashahhud) the first words of every one amongst you should be: All services rendered by words, acts of worship and all good things are due to Allah. Peace be upon you,O Apostle, and Allah's mercy and blessings. Peace be upon us and upon the upright servants of Allah. I testify that there is no god but Allah, and I testify that Mubammad is His servant and His Messenger.

Qutba bin Malik reported: I said prayer and the Messenger of Allah (ﷺ) led it and he recited "Qaf. (I.). By the Glorious Qur'an," till he recited "and the tall palm trees" (l. 10). I wanted to repeat it but I could not follow its significance.

Al-Bara' bin 'Azib (RA) reported: I noticed the prayer of Muhammad (ﷺ) and saw his Qiyam (standing), his bowing, and then going back to the standing posture after bowing, his prostration, his sitting between the two prostrations, and his prostration and sitting between salutation and going away, all these were nearly equal to one another.

Abu Dharr (RA) reported: I said: Messenger of Allah, which mosque was set up first on the earth? He said: Al-Masjid al-Haram (the sacred). I (again) said: Then which next? He said: It was the Masjid Aqsa. I (again) said: How long the space of time (between their setting up)? He (the Holy Prophet) said: It was forty years. And whenever the time comes for prayer, pray there, for that is a mosque; and in the hadith transmitted by Abu Kamil (the words are): "Whenever time comes for prayer, pray, for that is a mosque (for you)."

'Alqama and Aswad reported that they went to 'Abdullah. He said: Have (people) behind you said prayer? They said: Yes. He stood between them ('Alqama and Aswad). One was on his right aide and the other was on his left. We then bowed and placed our hands on our knees. He struck our hands and then putting his hands together, palm to palm, placed them between his thighs. When he completed the prayer he said: This is how the Messenger of Allah (ﷺ) used to do.

Jabir reported: We were in the company of the Messenger of Allah (ﷺ) , and he sent me on an errand, and when I came back (I saw him) saying prayer on his ride and his face was not turned towards Qibla. I greeted him but he did not respond to me. As he completed the prayer, he said: Nothing prevented me from responding to your greeting but the fact that I was praying.

This hadith has been narrated by Tamimi with the same chain of transmitters except for this that they made no mention of: " Behind Abu'l-Qasim" (ﷺ) .

Jabir bin ahadeeth reported: The Messenger of Allah (ﷺ) used to observe prayers like your prayers, but he would delay the prayer after nightfall to a little after the time you observed it, and he would shorten the prayer.

Abu Dharr (RA) reported: The Messenger of Allah (ﷺ) said to me: How would you act when you are under the rulers who would delay the prayer beyond its prescribed time, or they would make prayer a dead thing as far as its proper time is concerned? I said: What do you command? He (the Holy Prophet) said: Observe the prayer at its proper time, and if you can say it along with them do so, for it would be a supererogatory prayer for you. Khalaf (one of the narrators in the above hadith) has not mentioned "beyond their (prescribed) time".

'Abdul Hamid reported: I heard 'Abdullah bin al-Harith say: 'Abdullah bin 'Abbas addressed us on a rainy day, and the rest of the hadith is the same, but he made no mention of Jumu'a prayer, and added: He who did it (who commanded us to say prayer in our houses), i. e. the Apostle of Allah (ﷺ) , is better than I.

'Abdullah bin Sarjis reported: A person entered the mosque, while the Messenger of Allah (ﷺ) was leading the dawn prayer. He observed two rak'ahs in a corner of the mosque, and then joined the Messenger of Allah (ﷺ) in prayer. When the Messenger of Allah (ﷺ) had pronounced salutations (he had concluded the prayer), he said: O, so and so, which one out of these two prayers did you count (as your Fard prayer), the one that you observed alone or the prayer that you observed with us?

Anas bin Sirin reported: I asked Ibn 'Umar to tell me about the practice of the Holy Prophet (ﷺ) in regard to two rak'ahs before the dawn prayer: Should I make lengthy recitation in them? He said: The Messenger of Allah (ﷺ) used to observe, the night prayer in pairs and then made the number odd by observing one rak'ah. I said: I am not asking you about it. He said: You are a bulky man, will you not show me the patience to narrate to you the hadith completely? The Messenger of Allah (ﷺ) used to observe the night prayer in pairs and then made the number odd by observing one rak'ah, and then he observed two rak'ahs before dawn quite close to the call for prayer (Khalaf said:" Did you see [yourself the Holy Prophet (ﷺ) observing] the two rak'ahs before the dawn?" and he made no mention of prayer.)

Abu Musa al-Ash'ari reported Allah's Messenger (ﷺ) as saying: A believer who recites the Qur'an is like an orange whose fragrance is sweet and whose taste is sweet; a believer who does not recite the Qur'an is like a date which has no fragrance but has a sweet taste; and the hypocrite who recites the Qur'an is like a basil whose fragrance is sweet, but whose taste is bitter; and a hypocrite who does not recite the Qur'an is like the colocynth which has no fragrance and has a bitter taste.

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.

Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying: Exhort to recite " There is no god but Allah" to those of you who are dying.

Usama bin Zaid reported: While we were with the Apostle of Allah (ﷺ) , one of his daughters sent to him (the Messenger) to call him and inform him that her child or her son was dying. The Messenger of Allah (ﷺ) told the messenger to go back and tell her that what Allah had taken belonged to Him, and to him belonged what He granted; and He has an appointed time for everything. So you (the messenger) order her to show endurance and seek reward from Allah. The messenger came back and said: She adjures him to come to her. He got up to go accompanied by Sa'd bin 'Ubadah, Mu'adh bin Jabal, and I also went along with them. The child was lifted to him and his soul was feeling as restless as if it was in an old (water skin). His (Prophet's) eyes welled up with tears. Sa'd said: What is this, Messenger of Allah? (ﷺ) He replied: This is compassion which Allah has placed in the hearts of His servants, and God shows compassion only to those of His servants who are compassionate.

This hadith has been narrated through another chain of transmitters, but in one of them (these words are found):" The Apostle of Allah (ﷺ) recited four takbirs."

It is narrated on the authority of Abu Hurairah (RA) that a dark-complexioned woman (or a youth) used to sweep the mosque. The Messenger of Allah (ﷺ) missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Holy Prophet) said: Lead me to her (or his) grave. They led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my prayer over them.

It is reported on the authority of Ibn Juraij that the Holy Prophet (ﷺ) said: Should anyone amongst you see a bier he must stand up so long as it is within sight in case he does not intend to follow it.

Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying: Sadaqa (zakat) is payable on less than five wasqs of (dates or grains), on less than five camel-heads, and on less than five uqiyas (of silver).

Jabir bin 'Abdullah reported: There came people from among the Bedouins to the Messenger of Allah (ﷺ) and said: Collectors of Sadaqa come to us and treat us unjustly. Upon this the Messenger of Allah (ﷺ) said: Please your collectors. Jarir said: Ever since I heard it from the Messenger of Allah (ﷺ) no collector had departed but was pleased with me.

Mundhir bin Jarir narrated on the authority of his father: When we were sitting in the company of the Apostle of Allah (ﷺ) . There came people dressed in striped woollen clothes, and the rest of the hadith in the same, and there (it is also mentioned): "He observed the Zuhr prayer and then climbed up a small pulpit, praised Allah, lauded Him, and then said: Verily Allah in His Book has revealed: 'O people, fear your Lord, ' etc." (iv. 1).

This hadith has been narrated with the same chain of transmitters except with this change (of words): "Which charity is most excellent?"

This hadith had been transmitted by Sulaiman Shaibani with the same chain of narrators (and the words are), "There would arise out of (this group) many a group"

Sa'd bin 'Ubaida reported that Ibn'Umar (Allah be pleased with both of them) heard a person saying: This night is the midnight (of the month). Upon this he said to him: How do you know that it is the midnight (of the month), for I heard the Mes- senger of Allah (ﷺ) as saying: The month is thus and thus (and he pointed with his ten fingers twice) and thus (i. e. at the third time he pointed with all his fingers but withdrew or folded his thumb)?

Abdullah bin Abi Aufa (RA) reported: We travelled with the Messenger of Allah (ﷺ) as he had been observing fast. When the sun sank he said: So and so, get down and prepare barley meal for us. The rest of the hadith is the same.

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).

'A'isha, the Mother of the Believers (Allah be pleased with her), reported that one day the Messenger of Allah (ﷺ) said to me: 'A'isha, have you anything (to eat)? I said: 'Messenger of Allah, there is nothing with us. Thereupon he said: I am observing fast. She said: The Messenger of Allah (ﷺ) went out, and there was a present, for us and (at the same time) some visitors dropped in. When the Messenger of Allah (ﷺ) came back, I said to him: Messenger of Allah, a present was given to us, (and in the meanwhile) there came to us visitors (a major Portion of it has been spent on them), but I have saved something for you. He said: What is it? I said: It is hasees (a compound of dates and clarified butter). He said: Bring that. So I brought it to him and he ate it and then said: I woke up in the morning observing fast. Talha said: I narrated this hadith to Mujahid and he said: This (observing of voluntary fast) is like a person who sets apart Sadaqa out of his wealth. He may spend it if he likes, or he may retain it if he so likes.

'A'isha (Allah be pleased with her) reported that Allah's Messenger (ﷺ) used to exert himself in devotion during the last ten nights to a greater extent than at any other time.