Muhammad bin Ubayd il-Ghubarī narrated to us, Abū Awānah narrated to us, on authority of Abī Hasīn, on authority of Abī Sālih, on authority of Abū Hurayrah, he said, the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Whoever lies upon me intentionally, then let him take his seat in the Fire’.

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.

Wa'il reported it on the authority of his father Hujr: I was with the Messenger of Allah (ﷺ) that two men came there disputing over a piece of land. One of them said: Messenger of Allah, this man appropriated my land without justification in the days of ignorance. The (claimant) was Imru'l-Qais bin 'Abis al-Kindi and his opponent was Rabi'a bin 'Iban He (the Holy Prophet) said (to the claimant): Have you evidence (to substantiate your claim)? He replied: I have no evidence. Upon this he (the Messenger of Allah) (ﷺ) remarked: Then his (that is of the defendant) is the oath. He (the claimant) said: In this case he (the defendant) would appropriate this (the property). He (the Holy Prophet) said: There is than no other way left for you but this. He (the narrator) said: When he (the defendant) stood up to take oath, the Messenger of Allah (ﷺ) said: He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him. Ishaq in his narration mentions Rabi'a bin 'Aidan (instead of Rabi'a bin 'Ibdan).

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".

The same hadith is narrated by Ubaidallah bin 'Umar al-Qawariri from Abu 'Uwana, who transmitted it to 'Abdul Malik bin 'Umair on the same chain of transmitter and the hadith of Jarir is more perfect and comprehensive.

It is reported on the authority of 'Abbas bin Abdul Muttalib that he said: Messenger of Allah, have you benefited Abu Talib in any way for he defended you and was fervent in your defence? The Messenger of Allah (ﷺ) said: Yes; he would be in the most shallow part of the Fire: and but for me he would have been in the lowest part of Hell.

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.

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.

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).

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) .

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.

Abu 'Awana reported this hadith with the same chain of transmitters.

Ibn Abbas (RA) reported with regard to the words:" Do not move thy tongue there with to make haste," that the Apostle of Allah (ﷺ) felt it hard and he moved his lips. Ibn 'Abbas said to me (Sa'id bin Jubair): I move them just as the Messenger of Allah (ﷺ) moved them. Then said Sa'id: I move them just as Ibn 'Abbas moved them, and he moved his lips. Allah, the Exalted, revealed this: "Do not move your tongue therewith to make haste. It is with Us that its collection rests and its recital" (al-Qur'an, ixxv. 16). He said: "Its preservation in your heart and then your recital. So when We recite it, follow its recital" He said: "Listen to it, and be silent and then it rests with Us that you recite it.". So when Gabriel (ؑ) came to the Messenger of Allah (ﷺ) , he listened to him attentively, and when Gabriel (ؑ) went away, the Apostle of Allah (ﷺ) recited as he ( Gabriel (ؑ)) had recited it.

Ibn 'Abbas reported: The Messenger of Allah (ﷺ) neither recited the Qur'an to the Jinn nor did he see them. The Messenger of Allah (ﷺ) went out with some of his Companions with the intention of going to the bazaar of 'Ukaz and there had been (at that time) obstructions between satans and the news from the Heaven, and there were flung flames upon them. So satan went back to their people and they said: What has happened to you? They said: There have been created obstructions between us and the news from the Heaven. And there have been flung upon us flames. They said: It cannot happen but for some (important) event. So traverse the eastern parts of the earth and the western parts and find out why is it that there have been created obstructions between us and the news from the Heaven. So they went forth and traversed the easts of the earth and its wests. Some of them proceeded towards Tihama and that is a nakhl towards the bazaar of 'Ukaz and he (the Holy Prophet) was leading his Companions in the morning prayer. So when they heard the Qur'an. they listened to it attentively and said: It is this which has caused obstruction between us and news from the Heaven. They went back to their people and said: O our people, we have heard a strange Qur'an which directs us to the right path; so we affirm our faith in it and we would never associate anyone with our Lord. And Allah, the Exalted and Glorious, revealed to His Apostle (ﷺ) Muhammad (ﷺ) :" It has been revealed to me that a party of Jinn listened to it" (Qur'an, lxxii. 1).

Abu Sa'id al-Khudri reported: The Apostle of Allah (ﷺ) used to recite in every rak'ah of the first two rak'ahs of the noon prayer about thirty verses and in the last two about fifteen verses or half (of the first rak'ah) and in every rak'ah of the 'Asr prayer of the first two rak'ahs about fifteen verses and in the last two verses half (of the first ones).

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.

Anas reported: The Messenger of Allah (ﷺ) was among those whose prayers was brief and perfect.

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.

'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.

Anas bin Malik (RA) reported: The Messenger of Allah (ﷺ) said: Spitting in a mosque is a sin, and its expiation is that it should be buried.

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 Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying: When there are three persons, one of them should lead them. The one among them most worthy to act as Imam is one who is best versed in the Qur'an.

This hadith has been narrated by Qatada, but here no mention has been made of" There is no expiation for it except this."

Ibn 'Abbas reported: Allah has prescribed the prayer through the word of your Prophet (صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ) as four rak'ahs when resident, two when travelling, and one when danger is present.

A hadith like this has been narrated by Anas by another chain of transmitters.

Suddi reported: I asked Anas how I should turn-to the right or to the left-when I say my prayers. He said: I have very often seen the Messenger of Allah (ﷺ) turning to the right.

Ibn Buhaina reported: The dawn prayer had commenced when the Messenger of Allah (ﷺ) saw a person observing prayer, whereas the Mu'adhdhin had pronounced when he hears the Iqamah. Upon this he (the Holy Prophet (ﷺ)) remarked: Do you say four (rak'ahs) of Fard in the dawn prayer?

'A'isha reported Allah's Messenger as saying: The two rak'ahs at dawn are better than this world and what it contains.

'A'isha reported that when the Messenger of Allah (ﷺ) missed the night prayer due to pain or any other reason, he observed twelve rak'ahs during the daytime.

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.

'A'isha reported Allah's Messenger (ﷺ) (as saying): One who is proficient in the Qur'an is associated with the noble, upright, recording angels; and he who falters in it, and finds it difficult for him, will have a double reward.

This hadith has been narrated by another chain of transmitters on the authority of Husain bin Abdul Rahman.

This hadith has been narrated by Ibrahim b Muhammad b. al-Muntashir with the same chain of transmitters.

Hudhaifa and Abu Shaiba reported Allah's Messenger (ﷺ) as saying: Every act of goodness is sadaqa.

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).

Anas reported Allah's Messenger (ﷺ) as saying: The son of Adam ؑgrows old, but two (desires) in him remain young: desire for wealth and desire for life.

Anas reported Allah's Messenger (ﷺ) as saying: If the son of Adam ؑwere to possess two valleys of riches, he would long for the third one. And the stomach of the son of Adam ؑis not filled but with dust. And Allah returns to him who repents.

Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying: There would be two groups in my Ummah, and there would emerge another group (seceding itself from both of them), and the party nearer to the truth among the two would kill them (the group of the Khwarij).

A hadith like this has been narrated by Hafsa (Allah be pleased with her) through another chain of transmitters.