It is reported on the authority of Qatada that one among the delegates of the 'Abdul-Qais tribe narrated this tradition to him. Sa'id said that Qatada had mentioned the name of Abu Nadra on the authority of Abu Sa'id Khudri who narrated this tradition: That people from the- tribe of 'Abdul-Qais came to the Messenger of Allah (ﷺ) and said: Messenger of Allah, we belong to the tribe of Rabi'ah and there live between you and us the unbelievers of the Mudar tribe and we find it impossible to come to you except in the sacred months; direct us to a deed which we must communicate to those who have been left behind us and by doing which we may enter heaven. Upon this the Messenger of Allah (ﷺ) said: I enjoin upon you four (things) and forbid you to do four (things): worship Allah and associate none with Him, establish prayer, pay Zakat, and observe the fast of Ramadan, and pay the fifth part out of the booty. And I prohibit you from four (things): dry gourds, green-coloured jars, hollowed stumps of palm-trees, and receptacles. They (the members of the delegation) said: Do you know what al-naqir is? He replied: Yes, it is a stump which you hollow out and in which you throw small dates. Sa'id said: He (the Holy Prophet) used the word tamar (dates). (The Holy Prophet (ﷺ) then added): Then you sprinkle water over it and when its ebullition subsides, you drink it (and you are so intoxicated) that one amongst you, or one amongst them (the other members of your tribe, who were not present there) strikes his cousin with the sword. He (the narrator) said: There was a man amongst us who had sustained injury on this very account due to (intoxication), and he told that he tried to conceal it out of shame from the Messenger of Allah (ﷺ) . I, however, inquired from the Messenger of Allah (ﷺ) (it we discard those utensils which you have forbidden us to use), then what type of vessels should be used for drink? He (the Holy Prophet) replied: In the waterskin the mouths of which are tied (with a string). They (again) said: Prophet (ﷺ) of Allah, our land abounds in rats and water-skins cannot remain preserved. The holy Prophet (ﷺ) of Allah (ﷺ) said: (Drink in water-skins) even if these arenibbled by rats. And then (addressing) al-Ashajj of 'Abdul-Qais he said: Verily, you possess two such qualities which Allah loves: insight and deliberateness.

The above hadith has been mentioned with a different chain and slightly different wording.

It is narrated on the authority of Mu'adh bin Jabal: I was riding behind the Prophet (ﷺ) and there was nothing between him and me but the rear part of the saddle, when he said: Mu'adh bin Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! (ﷺ) He moved along for a few minutes, when again he said: Mu'adh bin Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! (ﷺ) He then again moved along for a few minutes and said: Mu'adh bin Jabal: To which I replied. At your beck and call, and at your pleasure. Messenger of Allah (ﷺ) He, (the Holy Prophet) said: Do you know what right has Allah upon His servants? I said: Allah and His Messenger know best. He (the Holy Prophet) said: Verily the right of Allah over His servants is that they should worship Him, not associating anything with Him. He (the Holy Prophet) with Mu'adh behind him, moved along for a few minutes and said: Mu'adh bin Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! (ﷺ) He (the Holy Prophet) said: Do you know what rights have servants upon Allah in case they do it (i. e. they worship Allah without associating anything with Him)? I (Mu'adh bin Jabal) replied: Allah and His Messenger know best. (Upon this) he (the Holy Prophet) remarked: That He would not torment them (with the fire of Hell).

It is reported on the authority of Anas bin Malik (RA) that the Prophet (ﷺ) of Allah (may peace and blessings be upon him) addressed Mu'adh bin Jabal as he was riding behind him to which he replied: At thy beck and call, and at thy pleasure, Messenger of Allah. He again called out: Mu'adh, to which he (again) replied: At thy beck and call, and at thy pleasure. He (the Holy Prophet) addressed him (again): Mu'adh, to which he replied: At thy beck and call, and at thy pleasure, Messenger of Allah. Upon this he (the Holy Prophet) observed: If anyone testifies (sincerely from his heart) that there is no god but Allah, and that Muhammad is His bondsman and His messenger, Allah immuned him from Hell. He (Mu'adh) said: Messenger of Allah, should I not then inform people of it, so that they may be of good cheer? He replied: Then they would trust in it alone. Mu'adh told about it at the time of his death, to avoid sinning.

It is narrated on the authority of 'Imran bin Husain that the Prophet (ﷺ) (may peace and blessings be upon him) said: Modesty brings forth nothing but goodness. Bushair bin Ka'b said: It is recorded in the books of wisdom, there lies sobriety in it and calmness of mind in it, Imran said: I am narrating to you the tradition of the Messenger of Allah (ﷺ) (may peace and blessings be upon him) and you talk of your books

It is reported on the authority of Anas that the Prophet (ﷺ) of Allah (may peace and blessings be upon him) said: There are three qualities for which anyone who is characterised by them will relish the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a man for Allah's sake alone; and he who has as great an abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into Hell.

It is reported on the authority of Anas bin Malik (RA) that the Messenger of Allah (ﷺ) said: None of you is a believer till I am dearer to him than his child, his father and the whole of mankind.

It is arrested on the authority of Anas bin Malik (RA) that the Prophet (ﷺ) (may peace and blessings be upon him) observed: one amongst you believes (truly) till one likes for his brother or for his neighbour that which he loves for himself.

It is narrated on the authority of Anas that the Prophet (ﷺ) (may peace blessings be upon him) observed: By Him in whose Hand is my life, no, bondsman (truly) believes till he likes for his neighbour, or he (the Holy Prophet) said: for his brother, whatever he likes for himself.

It is narrated on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) observed: Verily Allah forgave my people the evil promptings which arise within their hearts as long as they did not speak about them or did not act upon them.

It is narrated on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) observed: Verily the Great and Mighty Allah forgave my people the evil promptings arising in their minds, but they neither talked about them nor acted upon them.

The same hadith has been narrated by Zuhair bin Harb, Waki, Ishaq bin Mansur, Husain bin 'Ali.

It is narrated on the authority of Abu Malih that Ubaidullah bin Ziyad visited Ma'qil bin Yasar in his illness. Ma'qil said to him: I am narrating to you a hadith which I would have never narrated to you had I not been in death-bed. I heard Allah's apostle (ﷺ) say: A ruler who has been entrusted with the affairs of the Muslims but he makes no endeavors ( for the material and moral uplift) and does not sincerely mean (their welfare) would not enter Paradise along with them.

Anas bin Malik (RA) reported on the authority of Malik bin Sa sa', perhaps a person of his tribe, that the Prophet (ﷺ) of Allah (ﷺ) said: I was near the House (i. e. Ka’bah) in a state between sleep and wakefulness when I heard someone say: He is the third among the two persons. Then he came to me and took me with him. Then a golden basin containing the water of Zamzam was brought to me and my heart was opened up to such and such (part). Qatada said: I asked him who was with me (i e. the narrator) and what he meant by such and such (part). He replied: (It means that it was opened) up to the lower part of his abdomen (Then the hadith continues): My heart was extracted and it was washed with the water of Zamzam and then it was restored in its original position, after which it was filled with faith and wisdom. I was then brought a white beast which is called al-Buraq, bigger than a donkey and smaller than a mule. Its stride was as long as the eye could reach. I was mounted on it, and then we went forth till we reached the lowest heaven. Gabriel (ؑ) asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel (ؑ). It was again said: Who is with thee? He replied: Muhammad (ﷺ) . It was said: Has he been sent for? He ( Gabriel (ؑ)) said: Yes. He (the Prophet) said: Then (the gate) was opened for us (and it was said): Welcome unto him! His is a blessed arrival. Then we came to Adam ؑ(peace be upon him). And he (the narrator) narrated the whole account of the hadith. (The Holy Prophet) observed that he met Jesus in the second heaven, Yahya (peace be on both of them) in the third heaven, Yusuf in the third, Idris in the fourth, Harun in the fifth (peace and blessings of Allah be upon them). Then we travelled on till we reached the sixth heaven and came to Moses (ؑ) (peace be upon him) and I greeted him and he said: Welcome unto righteous brother and righteous prophet. And when I passed (by him) he wept, and a voice was heard saying: What makes thee weep? He said: My Lord, he is a young man whom Thou hast sent after me (as a prophet) and his followers will enter Paradise in greater numbers than my followers. Then we travelled on till we reached the seventh heaven and I came to Ibrahim. He (the narrator) narrat- ed in this hadith that the Prophet (ﷺ) of Allah (ﷺ) told that he saw four rivers which flowed from (the root of the lote-tree of the farthest limits): two manifest rivers and two hidden rivers. I said: ' Gabriel (ؑ)! what are these rivers? He replied: The two hidden rivers are the rivers of Paradise, and as regards the two manifest ones, they are the Nile and the Euphrates. Then the Bait-ul-Ma'mur was raised up to me. I said: O Gabriel (ؑ)! what is this? He replied: It is the Bait-ul-Ma'mur. Seventy thousand angels enter into it daily and, after they come out, they never return again. Two vessels were then brought to me. The first one contained wine and the second one contained milk, and both of them were placed before me. I chose milk. It was said: You did right. Allah will guide rightly through you your Ummah on the natural course. Then fifty prayers daily were made obligatory for me. And then he narrated the rest of the hadith to the end.

It is reported on the authority of Malik bin Sa'sa' that the Messenger of Allah (ﷺ) narrated the hadith (mentioned above) and added to it: I was brought a gold basin full of wisdom and faith, and then the (part of the body) right from the upper end of the chest to the lower part of the abdomen was opened and it was washed with the water of Zamzam and then flled with wisdom and faith.

Qatada reported that he heard Abu al-'Aliya saying that the cousin of your Prophet (ﷺ) , i. e. Ibn Abbas (RA) , told him: The Messenger of Allah (ﷺ) , while narrating his night journey observed: Musa (peace be upon him) was a man of high stature as if he was of the people of the Shanu'a (tribe), and Jesus was a well-built person having curly hair. He also mentioned Malik, the guardian of Hell, and Dajjal.

Abu al-'Aliya reported: Ibn Abbas (RA) , the son of your Prophet's uncle, told us that the Messenger of Allah (ﷺ) had observed: On the night of my night journey I passed by Moses (ؑ) bin 'Imran (peace be upon him), a man light brown in complexion, tall. well-built as if he was one of the men of the Shanu'a, and saw Jesus son of Mary as a medium-statured man with white and red complexion and crisp hair, and I was shown Malik the guardian of Fire, and Dajjal amongst the signs which were shown to me by Allah. He (the narrator) observed: Then do not doubt his (i. e. of the Holy Prophet) meeting with him ( Moses (ؑ)). Qatada elucidated it thus: Verily the Apostle of Allah (ﷺ) , met Moses (ؑ) (peace be upon him).

It is narrated on the authority of Abu Dharr (RA) : I asked the Messenger of Allah (ﷺ) : Did you see thy Lord? He said: He is a Light;. How could I see Him?

'Abdullah bin Shaqiq reported: I said to Abu Dharr (RA) : Had I seen the Messenger of Allah, I would have asked him. He (Abu Dharr) said: What is that thing that you wanted to inquire of him? He said: I wanted to ask him whether he had seen his Lord. Abu Dharr (RA) said: I, in fact, inquired of him, and he replied: I saw Light.

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".

Anas bin Malik (RA) reported: The Prophet (ﷺ) of Allah (may peace be, upon him) said: Allah will gather the believers on the Day of Resurrection and they would be made mindful of it; and the rest (of the hadith) is like the one narrated above; and then he mentioned the fourth time: And I (the Holy Prophet) would say: O my Lord, no one is left in the Fire except he whom the Qur'an has restrained, i e. eternally doomed.

Anas reported: The Messenger of Allah (ﷺ) said: The believers would gather on the Day of Resurrection, and they would be concerned about it, or would be made mindful of it (i. e. the trjuble for it), (and the remaining part of the hadith w,) uld be narrated) like the one transmitted by Abu Uwana, and he said in the hadith: Then I would come for the fourth time, or I would return the fourth time, and would say: O my Lord, no one has been left but he whom the Holy Qur'an has restrained.

Anas bin Malik (RA) reported: Verily the Apostle (ﷺ) said: He who professed: There is no god but Allah, would be brought out of the Fire even though he has in his heart virtue equal to the weight of a barley grain. Then he who professed: There is no god but Allah, would come out of the Fire, even though he has in his heart virtue equal to the weight of a wheat grain. He would then bring out from the Fire he who professed: There is no god but Allah, even though he has in his heart virtue equal to the weight of an atom. Ibn Minhal has made an addition (of these words) in his narration: Yazid said: I met Shu'bah and narrated to him this hadith. Shu'bah said: Qatada transmitted to us this hadith from Anas bin Malik (RA) who heard it from the Apostle of Allah (ﷺ) with this alteration that he substituted the word Zurra (grain) in place of Zarra (atom). Yazid said: Abu Bistam has made a change in it.

Abu Ghassan reported: Verily the Apostle of Allah (ﷺ) said: There is for every apostle a prayer with which he prays (to Allah) for his Ummah. I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.

This hadith is narrated with the same chain of narrators by Qatada.

Mis'ar transmitted it with the same chain of narrators from Qatada except that in the hadith narrated by Waki' (the Prophet) said:" He was endowed," and in the hadith reported by Abu Usama (the words are):" It is reported from the Apostle of Allah (ﷺ) ."

Anas bin Malik (RA) reported that Umm Sulaim narrated it that she asked the Apostle of Allah (ﷺ) about a woman who sees in a dream what a man sees (sexual dream). The Messenger of Allah (ﷺ) said: In case a woman sees that, she must take a bath. Umm Sulaim said: I was bashful on account of that and said: Does it happen? Upon this the Apostle of Allah (ﷺ) said: Yes (it does happen), otherwise how can (a child) resemble her? Man's discharge (i. e. sperm) is thick and white and the discharge of woman is thin and yellow; so the resemblance comes from the one whose genes prevail or dominate.

Abu Hurairah (RA) reported: The Apostle of Allah (ﷺ) said: When a man has sexual intercourse, bathing becomes obligatory (both for the male and the female). In the hadith of Matar the words are: Even if there is no orgasm. Zuhair has narrated it with a minor alteration of words.

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.

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).

This hadith has been transmitted by Qatada with the same chain of transmitters that he saw the Apostle of Allah (ﷺ) doing like this (i. e. raising his hands) till they were apposite the lobes of cars.

lmrin bin Husain reported: The Messenger of Allah (ﷺ) led us in Zuhr or 'Asr prayer (noon or the afternoon prayer). (On concluding it) he said: Who recited behind me (the verses): Sabbih Isma Rabbik al-a'la (Glorify the name of thy Lord, the Most High)? There upon a person said: It was I, but I intended nothing but goodness. I felt that some one of you was disputing with me in it (or he was taking out from my tongue what I was reciting), said the Holy Prophet (ﷺ) .

'Imran bin Husain reported: The Messenger of Allah (ﷺ) observed the Zuhr prayer and a person recited Sabbih Isma Rabbik al-a'la (Glorify the name of thy Lord, the Most High) behind him. When he (the Holy Prophet) concluded the prayer he said: Who amongst you recited (the above-mentioned verse) or who amongst you was the reciter? A person said: It was I. Upon this he (the Holy Prophet) observed: I thought as if someone amongst you was disputing with me (in what I was reciting).

'Imran bin Husain reported: The Messenger of Allah (ﷺ) observed the Zuhr prayer and a person recited Sabbih Isma Rabbik al-a'la (Glorify the name of thy Lord, the Most High) behind him. When he (the Holy Prophet) concluded the prayer he said: Who amongst you recited (the above-mentioned verse) or who amongst you was the reciter? A person said: It was I. Upon this he (the Holy Prophet) observed: I thought as if someone amongst you was disputing with me (in what I was reciting).

Anas reported: I observed prayer along with the Messenger of Allah (ﷺ) and with Abu Bakr, Umar and 'Uthman (may Allah be pleased with all of them), but I never heard any one of them reciting Bismillah-ir-Rahman-ir-Rahim loudly.

'Abda reported: 'Umar bin al-Khattab used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha ghairuka [Glory to Thee,O Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas bin Malik (RA) had narrated to him: I observed prayer behind the Apostle of Allah (ﷺ) and Abu Bakr (RA) and Umar and 'Uthman. They started (loud recitation) with: Al-hamdu lillahi Rabb al-'Alamin [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it.

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.

Qatida has narrated a badith like this with another chain of transmitters. In the hadith transmitted by Jarir on the authority of Sulaiman, Qatida's further words are: When (the Qur'in) is recited (in prayer), you should observe silence, and (the following words are) not found in the hadith narrated by anyone except by Abu Kamil who heard it from Abu 'Awina (and the words are): Verily Allah vouchsafed through the tongue of the Apostle of Allah (ﷺ) this: Allah listens to him who praises Him. Abu Ishaq (a student of Imam Muslim) said: Abu Bakr (RA) the son of Abu Nadr's sister has (critically) discussed this hadith. Imam Muslim said: Whom can you find a more authentic transmitter of hadith than Sulaiman? Abu Bakr (RA) said to him (Imam Muslim): What about the hadith narrated by Abd Hurairah, i. e. the hadith that when the Qur'in is recited (in prayer) observe silence? He ( Abu Bakr (RA) again) said: Then, why. have you not included it (in your compilation)? He (Imam Muslim) said: I have not included in this every hadith which I deem authentic; I have recorded only such ahadith on which there is an agreement (amongst the Muhaddithin apart from their being authentic).

This hadith has been transmitted by Qatida with the same chain of transmitters (and the words are): "Allah, the Exalted and the Glorious, commanded it through the tongue of His Apostle (ﷺ) : Allah listens to him who praises Him."

Anas bin Malik (RA) reported. The Messenger of Allah (ﷺ) said: Perform bowing and prostration well. By Allah. I see you even if you are behind me, or he said'. (1 see you) behind my back when you bow or prostrate.