Abu Hurairah (RA) reported Allah's Apostle (ﷺ) as saying (the words as said in the previous hadith) but with this alteration (of words): "Take upon yourselves (the burden of the deeds) for which you have the strength to bear."

'A'isha (Allah be pleased with her) reported that the Messenger of Allah (ﷺ) used to kiss her during the month of fasting.

'A'isha reported that a person came to the Apottle of Allah (ﷺ) asking for a fatwa (religious verdict). She ('A'isha) had been overhearing it from behind the curtain. 'A'isha added that he (the person) had said: Messenger of Allah, (the time) of prayer overtakes me as I am in a state of junub; should I observe fast (in this state)? Upon this the Messenger of Allah (ﷺ) said: At times, the time of prayer overtakes me while I am in a state of junub, and I observe fast (in that very state), whereupon he said: Messenger of Allah, you are not like us Allah has pardoned all your sins, the previous ones and the later ones. Upon this he (the Holy Prophet) said: By Allah, I hope I am the most God-fearirg of you, and possess the best knowledge among you of those (things) against which I should guard.

Abu Hurairah (RA) reported that a person had intercourse with his wife during Ramadan (while fasting). He asked for the religious verdict (about it) from the Messenger of Allah (ﷺ) , whereupon he (the Holy Prophet) said: Can you find a slave (to grant him freedom)? He said: No. He (the Holy Prophet (ﷺ) again) said: Can you afford to observe fasts for two (consecutive) months? He said: No. He (the Holy Prophet) said: Then feed sixty poor men.

Ibn Abbas (RA) reported that the Messenger of Allah (ﷺ) went out during the month of Ramadan in the year of Victory (when Makkah was conquered) and was fasting till he reached Kadid (a canal situated at a distance of forty-two miles from Makkah) and he then broke the fast. And it was the habit of the Companions of the Messenger of Allah (ﷺ) to follow him in every new thing (or act). So they followed him also (in this matter).

This hadith has been narrated by Ja'far with the some chain of transmitters and he added: It was said to him (to the Holy Prophet): There are people to whom fasting has become unbearable and they are waiting how you do. He (the Holy Prophet) then called for a cup of water when it was afternoon. The rest of the hadith is the same.

'A'isha (Allah be pleased with her) reported that Hamza bin 'Amr al-Aslami asked the Messenger of Allah (ﷺ) about fasting on a journey, and he (the Holy Prophet) said: Fast if you like and break it if you like.

'A'isha (Allah be pleased with her) reported that the Quraish used to observe fast on the day of Ashura during the pre-Islamic days. The Messenger of Allah (ﷺ) then commanded to fast on that day till (fasting) in Ramadan became obligatory. Then the Messenger of Allah (ﷺ) said: He who wished to fast should do so, and he who wished to break it may do so.

Ibn 'Umar (RA) said that the day of 'Ashura was mentioned before the Messenger of Allah (ﷺ) (may peace he upon him). Thereupon the Messenger of Allah, (ﷺ) said: That was a day on which the people of pre-Islamic days used to observe fast. So he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.

Salama bin al-Akwa' (RA) reported that the Messenger of Allah (ﷺ) sent a person of the tribe of Aslam on the day of 'Ashura and commanded him to declare to the people to observe fast in case they had not observed it, and to complete fast till evening if they had taken food.

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.

Salama bin Akwa' (RA) reported that when this verse was revealed: "And as for those who can fast (but do not) expiation is the feeding of a needy person" (ii. 183), (he who liked to observe fast did observe it) and he who felt reluctant to observe it ate and expiated till the verse was revealed which abrogated it.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: Fasting is a shield.

This hadith has been narrated by Suhail with the same chain of transmitters.

A hadith like this has been narrated on the authority of'Abdullah bin Shaqiq but in the chain of transmitters no mention is made of Hisham and Muhammad.

Abu Qatadah (RA) reported that a person came to the Apostle of Allah (ﷺ) and said: How do you observe fast? The Messenger of Allah (ﷺ) felt annoyed. When 'Umar (RA) noticed his annoyance, he said: We are well pleased with Allah as our Lord, with Islam as our Code of Life, and with Muhammad as our Prophet. We seek refuge with Allah from the anger of Allah and that of His Messenger. 'Umar kept on repeating these words till his (the Prophet's) anger calmed down. Then Umar said: Messenger of Allah. what is the position of one who perpetually observes fasts? Thereupon he said: He neither fasted nor broke it, or he said: He did not fast and he did not break it. He said: What about him who observes fast for two days and breaks one day. Thereupon he said: Is anyone capable of doing it? He ('Umar) said: What is the position of him who observes fast for a day and breaks on the other day? Thereupon he (the Holy Prophet) said: That is the fast of David (peace be upon him). He ('Umar) said: What about him who observes fast one day and breaks it for two days. Thereupon he (the Messenger of Allah) (ﷺ) said: I wish, I were given strength to observe that. Thereafter he said: The observance of three days' fast every Month and that of Ramadan every year is a perpetual fasting. I seek from Allah that fasting on the day of 'Arafa may atone for the sins of the preceding and the coming years. and I seek from Allah that fasting on the day of Ashura may atone for the sins of the preceding year.

Abu Haraira (RA) reported Allah's Messenger (ﷺ) as saying: The most excellent fast after Ramadan is God's month al-Muharram, and the most excellent prayer after what is prescribed is prayer during the night.

Abu Ayyub al-Ansari (RA) reported Allah's Messenger (ﷺ) as saying: He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal it would be as if he fasted perpetually.

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.

'A'isha (Allah be pleased with her) reported that the Messenger of Allah (ﷺ) (may peace he upon him) used to observe i'tikif in the last ten days of Ramadan till Allah called him back (to his heavenly home). Then his wives observed i'tikaf after him.

'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.

Ibn 'Abbas (Allah be pleased with both of them) reported: I heard Allah's Messenger (ﷺ) say as he was delivering an address: So far as the trousers are concerned, one who does not find lower garment, he may wear them; as also socks, he may wear them who does not find shoes. It concerns the Muhrim.

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.

Salim bin 'Abdullah bin 'Umar bin al-Khattab (RA) reported his father as saying: I heard the Messenger of Allah (ﷺ) as saying that the people of Madinah should enter upon the state of Ihram at Dhu'l- Hulaifa, the people of Syria at Mahya'a and that is Juhfa, and the people of Najd at Qarn (al-Manazil). 'Abdullah bin 'Umar (RA) said: (I did not hear it myself from him) but heard from them saying that the Messenger of Allah (ﷺ) had (also) said: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Salim reported that when it was said to Ibn 'Umar (RA) that the state of Ihram (commences from) al-Baida' he said: Al-Baida', you attribute lie about it to the Messenger of Allah (ﷺ) . And the Messenger of Allah (ﷺ) did not enter upon the state of Ihram but near the-tree when his camel stood up with him.

'A'isha (Allah be pleased with her) reported: I still seem to see the glistening of the perfume where the hair parted on Allah's Messenger's (ﷺ) head as he was in the state of Ihram, and Khalaf (one of the narrators) did not say: As he was in the state of Ihram, but said: That was the perfume of Ihram.

'A'isha (Allah be pleased with her) reported: I still seem to see the glistening of musk (in the parting of the head) of the Messenger of Allah (ﷺ) while he was in the state of Ihram.

A hadith (pertaining to this topic), has been narrated on the authority of Zuhri (and the words are): "I presented to him (the Holy Prophet) a wild ass."

Abu Qatadah (RA) reported: We went with the Messenger of Allah (ﷺ) till we reached al-Qaha (a place three stages away from Madinah). Some of us were in the state of Ihram and some of us were not. I saw my companions looking towards something, and as I saw I found it to be a wild ass. I saddled my horse and took up my spear and then mounted upon (the horse) and my whip fell down. I said to my companions as they were in the state of Ihram to pick up the whip for me but they said: By Allah, we cannot help you in any (such) thing (i. e. hunting). So i dismounted (the horse) and picked it (whip) up and mounted again and caught the wild ass after chasing it. It was behind a hillock and I attacked it with my spear and killed it. Then I brought it to my companions. Some of them said: Eat it, while others said: Do not eat it. The Apostle of Allah (ﷺ) was in front of us. I moved my horse and came to him (and asked him), whereupon he said: It is permissible, so eat it.

Abu Qatadah (RA) (RA) reported that while he was with the Messenger of Allah (ﷺ) on one of the highways of Makkah, he lagged behind him (the Holy Prophet) along with companions who were in the state of Ihram, whereas he was himself not Muhrim. He saw a wild ass. As he was mounting his horse he asked his companions to pick up for him his whip (which had dropped) but they refused to do so. He asked them to hand him over the spear, but they refused. He then himself took hold of it and chased the wild ass and killed it. Some of the Companions of the Apostle of Allah (ﷺ) ate (its meat), but some of them refused to do so. They overtook the Messenger of Allah (ﷺ) and asked him about it, and he said: It is a food which Allah provided you (so eat it).

This hadith pertaining to the wild ass is reported on the authority of Abu Qatadah (RA). The rest of the hadith is the same but with this (variation of words) that the Messenger of Allah (ﷺ) said: "Is there with you some of its flesh?"

Abdullah bin Abi Qatada reported that Abu Qatadah (RA) was among the party of those who had entered upon the state of Ihram whereas he was not. The rest of the hadith is the same (and herein it is also narrated): "He (the Holy Prophet) said: Did any person among you point to him (to hunt) or command him (in any form)? They said: Messenger of Allah, not at all. Thereupon he said: Then eat it."

This hadith has been narrated on the authority of Ibn 'Umar through be upon him) as saying: "Five (are the beasts) in killing which or their being killed in the precinct of the Ka’bah there is no sin." The rest of the hadith is the same.

'Abdullah bin 'Umar (RA) reported Allah's Messenger (ﷺ) as saying: Five (are the animals) which, if one kills them In the state of Ihram, entail no sin for one (who does it): scorpion, rat, voracious dog, crow and kite.

Ibrahim bin 'Abdullah narrated on the authorrity of his father that there cropped up a difference of opinion between'Abdullah bin 'Abbas and al-Miswar bin Makhrama at a place (called) Abwa'.'Abdullah bin 'Abbas contended that a Muhrim (is permitted) to wash his head, whereas Miswar contended that a Muhrim is not (permitted) to wash his head. So Ibn Abbas (RA) sent me (the father of Ibrabim) to Abu Ayyub al- Ansiri to ask him about it. (So I went to him) and found him taking bath behind two poles covered by a cloth. I gave him salutation, whereupon be asked: Who is this? I said: I am 'Abdullah bin Hunain. 'Abdullah bin 'Abbas has sent me to you to find out how the Messenger of Allah (ﷺ) washed his head in the state of Ihram. Abu Ayyub (RA) placed his hand on the cloth and lowered it (a little) till his head became visible to me; and he said to the man who was pouring water upon him to pour water. He poured water on his head. He then moved his head with the help of his hands and moved them (the hands) forward and backward and then said: This is how I saw him (the Messenger of Allah) (ﷺ) doing.

Jabir (RA) said: We, in the state of Ihram, came with the Messenger of Allah (ﷺ) for Hajj Mufrad (with the aim of Hajj only), and 'A'isha set out for 'Umrah, and when we reached Sarif, she (Hadrat A'isha) entered in the state of monthly period; we proceeded on till we reached (Makkah) and circumambulated the Ka’bah and ran between (al-Safa) and al-Marwah; and the Messenger of Allah (ﷺ) commanded that one who amongst us had no sacrificial animal with him should put off Ihram. We said: What does this "Putting off" imply? He said: Getting out completely from the state of Ihram, (so we put off Ihram), and we turned to our wives and applied perfume and put on our clothes, and we were at a four night's distance from 'Arafa. And we again put on Ihram on the day of Tarwiya (8th of Dhu'l-Hijja). The Messenger of Allah (ﷺ) came to 'A'isha (Allah be pleased with her) and found her weeping, and said: What is the matter with you? She said: The matter is that I have entered in the monthly period, and the people had put off Ihram, but I did not and I did not circumambulate the House, and the people are going for Hajj now (but I can't go), whereupon he said: It is the matter which Allah has ordained for the daughters of Adam, so now take a bath and put on Ihram for Hajj. She ('A'isha) did accordingly, and stayed at the places of staying till the monthly period was over. She then circumambulated the House, and (ran between) al-Safa and al-Marwah. He (the Holy Prophet) then said: Now both your Hajj and 'Umrah are complete, whereupon she said: I feel in my mind that I did not circumambulate the House till I performed Hajj (I missed the circumambulation of 'Umrah). Thereupon he (Allah's Apostle) (ﷺ) said: 'Abdul Rahman, take her to Tan'im (so as to enable her) to perform 'Umrah (separately), and it was the night at Hasba.

Jabir bin 'Abdullah (RA) reported: We came with the Messenger of Allah (ﷺ) (May peace be upon him) pronouncing Talbiya for Hajj, and the Messenger of Allah (ﷺ) (May peace be upon him) commanded us to make (our Ihram) into that of 'Umrah.

Abu Dharr (RA) said: Two are the Mut'as which were not permissible but only for us, i. e. temporary marriage with women and Tamattu' in Hajj.

'Abdul Rahman bin Abi al-Sha'tha' reported: I came to Ibrahim al-Nakha' and Ibrahim Taimi and said: I intend to combine 'Umrah and Hajj this year, whereupon Ibrahim al-Nakha'i said: But your father did not make such intention. Ibrahim narrated on the authority of his father that he passed by Abu Dharr (RA) at Rabdha, and made a mention of that, whereupon he said: It was a special concession for us and not for you.

Nafi' reported that Ibn 'Umar (RA) intended to go for Hajj during the year when Hajjaj attacked Ibn Zubair. It was said to him: There is a state of war between people and we fear that they would detain you, whereupon he ('Abdullah bin 'Umar (RA) ) said: "Verily in the Messenger of Allah (ﷺ) there is a model pattern for you." I would do as Allah's Messenger (ﷺ) did. I call you as witness that I have undertaken to perform 'Umrah. He then set out until, when he reached the rear side of al-Baida', he said: There is one command both for Hajj and 'Umrah. So bear witness. Ibn Rumh said: I call you as witness that I have undertaken to perform my Hajj along with my 'Umrah (i.e.) I am performing both of them as Qiran), and he offered the sacrifice of animals which he had bought at Qudaid. He then proceeded pronouncing Talbiya for both of them together until he reached Makkah, He circumambulated the House. And (ran) between al-Safa' and al-Marwah and made no addition to it. He neither sacrificed the animal, nor got his head shaved, nor got his hair clipped, nor did he make anything lawful which was unlawful (due to Ihram) until it was the Day of Sacrifice (10th of Dhu'l-Hijja). He then offered sacrifice, and got his hair cut, and saw that circumambulation of Hajj and 'Umrah was complete with the first circumambulation. Ibn 'Umar said: This is how Allah's Messenger (ﷺ) had done.