It is reported on the authority of Abu Huraira that a bedouin came to the Messenger of Allah (صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ) and said: Messenger of Allah, direct me to a deed by which I may be entitled to enter Paradise. Upon this he (the Holy Prophet) remarked: You worship Allah and never associate anything with Him, establish the obligatory prayer, and pay the Zakat which is incumbent upon you, and observe the fast of Ramadan. He (the bedouin) said: By Him in Whose hand is my life, I will never add anything to it, nor will I diminish anything from it. When he (the bedouin) turned his back, the Prophet (صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ) said: He who is pleased to see a man from the dwellers of Paradise should catch a glimpse of him.

This hadith is transmitted by 'Amr bin Yahya with the same chain of transmitters who narrated: They would be cast into the river which is called (the river of) life, and (both the narrators) did not doubt the hadith. The text transmitted by Khalid is: just as seeds sprout beside the flood water; and in the hadith of Wuhaib it is: Just as the seed sprouts in the silt or deposit left by flood.

Babz reported: This hadith has been narrated by Wuwb on the authority of 'Amr bin Yahyi with the same chain of transmitters and it has been mentioned therein: He rinsed his mouth, snuffed up water in nostrils and cleaned the nose with three handfuls and wiped his head moving (his hand) in front and then back once. Bahz said: Wuhaib narrated this hadith to me and Wuhaib said: Amr bin Yahya narrated to me this hadith twice.

'A'isha reported: A woman asked the Apostle of Allah (ﷺ) how she should wash herself after the menstrual period. He (the Holy Prophet) said: Take a cotton with musk and purify yourself, and the rest of the hadith was narrated like that of Sufyan.

This hadith is transmitted by Khalid Hadhdha with the same chain of transmitters (and the words are): When the majority of the people discussed they should know, like the hadith narrated by al-Thaqafi (mentioned above) except for the words:" They (the people) should kindle fire."

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.

This hadith is reported by Mansur with the same chain of transmitters, but with these words: "He should aim at correct (prayer) and it is advisable."

A hadith like this that Ibn 'Abbas ordered his Mu'adhdhin (to summon people to prayer and then make announcement to say prayer in their houses) on Friday which was a rainy day, has been transmitted by 'Abdullah b. Harith. Wuhaib, however, says that he did not hear it from him.

Abu Murra narrated on the authority of Umm Hani that the Messenger of Allah (ﷺ) on the day of the Conquest of Makkah observed in her house eight rak'ahs of prayer in one cloth, its opposite corners having been tied from the opposite sides.

Zaid bin Thabit reported that the Apostle of Allah (ﷺ) made an apartment in the mosque of mats, and he observed in it prayers for many nights till people began to gather around him, and the rest of the hadith is the same but with this addition:" Had this (Nafl) prayer become obligatory for you, you would not be able to observe it."

'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.

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.

Asma' daughter of Abu Bakr (RA) reported: The sun eclipsed during the lifetime of the Apostle of Allah (ﷺ) ; so he felt perturbed and he, by mistake, took hold of the outer garment of a woman till he was given his own cloak. After this I satisfied my need and then came and entered the mosque. I saw the Messenger of Allah (ﷺ) standing in prayer. I stood along with him. He prolonged his qiyam till I wished to sit down. Then I cast a glance towards an old woman. So I said: She is older than I. I, therefore, kept standing. He (the Holy Prophet) then observed ruku', and prolonged his ruku'. He then raised his head. He then prolonged his qiyam to such an extent that if a person happened to come he would have thought that he had not observed the ruku'.

Abu Hurairah (RA) reported Allah's Apostle (ﷺ) as saying: He who offered prayer over the dead, but did not follow the bier, for him is the reward of one 'qirat', and he who followed it, for him is the reward of two 'qirats'. It was asked what the 'qirats' were. He said: The smaller amongst the two is equivalent to Uhud.

'Abbad bin 'Abdullah bin Zubair reported on the authority of 'A'isha that when Sa'd bin Abu Waqqas died, the wives of the Apostle of Allah (ﷺ) sent message to bring his bier into the mosque so that they should offer prayer for him. They (the participants of the funeral) did accordingly, and it was placed in front of their apartments and they offered prayer for him. It was brought out of the door (known as) Bab al-Jana'iz which was towards the side of Maqa'id, and the news reached them (the wives of the Holy Prophet) that the people had criticised this (i. e.offering of funeral prayer in the mosque) saying that it was not desirable to take the bier inside the mosque. This was conveyed to 'A'isha. She said: How hastily the people criticise that about which they know little. They criticise us for carrying the bier in the mosque. The Messenger of Allah (ﷺ) offered not the funeral prayer of Suhail bin Baida' but in the innermost part of the mosque.

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) 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).

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.

Asma bint Abu Bakr (RA) (Allah be pleased with both of them) reported: We set out (to Makkah) in a state of Ihram. Allah's Messenger (ﷺ) said: He who has the sacrificial animal with him should remain in the state of Ihram, but he who has not the sacrificial animal with him should put off Ihram. As I had not the sacrificial animal with me, I put off Ihram. And since Zubair (her husband) - had the sacrificial animal with him, he did not put off Ihram. She (Asma) said: I put on my clothes and then went out and sat by Zabair, whereupon he said: Go away from me, whereupon I said: Do you fear that I would jump upon you?

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: Allah's Messenger (ﷺ) came along with his Companions when four days had passed out of ten days (of Dhu'l-Hijja) and they were pronouncing Talbiya for Hajj, and he (the Holy Prophet (ﷺ) commanded them to change (this Ihram) into that of 'Umrah.

Jabir and Abil Sa'id al-Khudri (RA) reported: We went with Allah's Apostle (ﷺ) and we were pronouncing Talbiya for Hajj loudly.

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.

This hadith has been narrated through another chain of transmitters with a slight variation of words.

Abu Sa'id Maula al-Mahri reported that they were hard pressed by the distress and hardship of Madinah, and he came to Abu Sa'Id al-Khudri and said to him: I have a large family (to support) and we are enduring hardships; I have, therefore, made up my mind to take my family to some fertile land. Thereupon Abu Sa'id said: Don't do that, stick to Madinah, for we have come out with Allah's Apostle (ﷺ) , and (I think that he also said) until we reached 'Usfan, and he (the Holy Prophet (ﷺ) along with his Companions) stayed there for some nights. There the people said: By Allah, we are lying here idle, whereas our children are unprotected behind us, and we do not feel secure about them. This (apprehension of theirs) reached Allah's Apostle (ﷺ) , whereupon he said: What is this matter concerning you that has reached me? (I do not retain how he said it, whether he said like this:) By Him (in the name of Whom) I take oath, (or he said like this:) By Him in Whose Hand is my life, I made up my mind or if you like (I do not retain what word he actually said), I should command my camel to proceed and not to let it halt until it comes to Madinah and then said: Ibrahim declared Makkah as the sacred territory and it became sacred, and I declare Madinah as the sacred territory-the area between the two mountains ('Air and Uhud). Thus no blood is to be shed within its (bounds) and no weapon is to be carried for fighting, and the leaves of the trees there should not be beaten off except for fodder. O Allah, bless us in our city; O Allah, bless us in our sa; O Allah, bless us in our mudd; O Allah, bless us in our sa; O Allah, bless us in our mudd. O Allah, bless us in our city. O Allah, bless with this blessing two more blessings. By Him in Whose Hand is my life, there is no ravine or mountain path of Madinah which is not protected by two angels until you reach there. (He then said to the people:) Proceed, and we, therefore, proceeded and we came to Madinah. By Him (in Whose name) we take oath and (in Whose name) oath is taken (Hammad is in doubt about it), we had hardly put down our camel saddles on arriving at Madinah that we were attacked by the people of the tribe of 'Abdullah bin Ghatafan but none dared to do it before.

Rabi' bin S'abra al-juhanni reported on the authority of his father. We went with Allah's Messenger (ﷺ) to Makkah during the year of Victory and he narrated like this a hadith transmitted by Bishr (the previous one) but with this addition: "She said: Can it be possible?" And it is also mentioned in it: "He said: The cloak of this (man) is old and worn out."

'A'isha reported that the husband of Barira was a slave.

Ibn Abbas (RA) reported that Allah's Messenger (ﷺ) got himself cupped and he paid the clipper his charges and he put medicine in his nostrils.

Ibn 'Abbas; (RA) reported on the authority of Usama bin Zaid Allah's Messenger (ﷺ) as having said this: There is no element of interest when the money or commodity is exchanged hand to hand.

Ibn Abbas (RA) reported Allah's Messenger (ﷺ) as saying: Give the shares to those who are entitled to them, and what remains over goes to the nearest male heir.

Abdullah bin Tawus reported on the authority of his father who reported from Ibn Abas (RA) who reported from Allah's Messenger (ﷺ) that he said: One who gets back his gift is like a dog which vomits and then swallows that vomit.

Zahdam al-Jarmi reported: We were in the company of Abu Musa. The rest of the hadith is the same.

The above tradition has also been handed down through a different chain of transmitters.

Another version of the tradition narrated on the authority of Suhail thouch a different chain of transmitters contains the additional words:" A drowned person is a martyr."

Abu Hurairah (RA) reported that Allah's Apostle (ﷺ) forbade (the preparation of Nabidh) in varnished jar, pitcher besmeared with green pitch and hollow stump. It was said to Abu Hurairah (RA) : What was that Hantama ? He said: It is green pitcher (besmeared with pitch).

Ibn 'Umar reported that Allah's Messenger (ﷺ) forbade (the preparation) of Nabidh in a green pitcher (besmeared with pitch) and in varnished jar.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: When any one of you eats food he should lick his fingers, for he does not know in what part of the food sticking to his fingers the blessing lies.

This hadith has been narrated on the authority of Abu Hazim with the same chain of transmitters that Gabriel (ؑ) had promised Allah's Messenger (ﷺ) that he would come; the rest of the hadith is the same, but it is not so lengthy as the other one.

Asma', daughter of Abu Bakr, reported that a woman came to Allah's Apostle (ﷺ) and said: I have married my daughter (whose) hair of head have fallen. Her spouse likes them (the long hair). Allah's Messenger (may add false hair to her head? He forbade her to do this.

Ibn 'Abbas reported Allah's Messenger (ﷺ) as saying: The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye, and when you are asked to take bath (as a cure) from the influence of an evil eye, you should take bath.