This hadith has been narrated on the authority of Zuhri with the same chain of transmitters and there is no mention of his deficiency in limbs.

This hadith has been transmitted on the authority of Shu'aib and Ma'qil with a slight variation of wording.

This hadith has been narrated on the authority of 'Abdullah bin 'Umar (RA) through other chains of transmitters, but in the hadith transmitted by Umar bin 'Ali there is an addition of these words: I met 'Abdullah bin 'Amr at the end of the year and I asked him about it, and he narrated to us the hadith as he had narrated before that he had heard Allah's Messenger (ﷺ) as saying.... (The rest of the hadith is the same).

Ibn Abbas (RA) reported that Allah's Messenger (ﷺ) used to supplicate (with these words) and he (uttered these words) at the time of trouble; the rest of the hadith is the same except with this difference that insted of saying: "The Lord of heaven and the earth," he said: "The Lord of the heaven and that of the earth."

This hadith has been transmitted on the authority of Musa bin 'Uqba but with a slight variation of wording.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying that a person committed sin beyond measure and when he was going to die, he left this will: (When I die), burn my dead body and then cast them (the ashes) to the wind and in the ocean. By Allah, if my Lord takes hold of me, He would torment me as He has not tormented anyone else. They did as he had asked them to do. He (the Lord) said to the earth: Return what you have taken. And he was thus restored to his (original form). He (Allah) said to him: What prompted you to do this? He said: My Lord, it was Thine fear or Thine awe, and Allah pardoned him because of this.

Abu Hurairah (RA) reported he heard Allah's Messenger (ﷺ) as saying that a servant committed a sin. The rest of the hadith is the same, but there is a slight variation of wording.

'Abdullah bin K'ab, who was his (Ka'b's) guide as he became blind, reported that he heard from Ka'b bin Malik the story of his staying behind Allah's Messenger (ﷺ) from the expedition of Tabuk. The rest of the hadith is the same (but with this variation) that in the narration transmitted on the authority of Yunus (the words are): When Allah's Messenger (ﷺ) intended to set on any expedition he kept it as a secret, but he did not do so in this expedition. And in the narration transmitted on the authority of Muhammad bin 'Abdullah bin Muslim, there is no mention of Abu Khaithana (RA) and no mention of his meeting with Allah's Messenger (ﷺ) .

Hibban bin Musa narrated to us, he said: Abdullah bin Mubarak informed us, he said: Yunus bin Yazid Aili informed us, and also Ishaq bin Ibrahim, Muhammad bin Rafi’, and ‘Abd bin Humaid narrated this (same) hadith to us. Ibn Rafi’ said: ‘Abdur Razzaq narrated to us, and the others said: he informed us. They said: Ma’mar informed us, and the latter part of the hadith is from Ma’mar’s narration, which is reported from ‘Abd bin Humaid and Muhammad bin Rafi’. Both Yunus and Ma’mar narrated from Zuhri, who said: Sa’id bin al-Musayyib, ‘Urwah bin Zubair, ‘Alqamah bin Waqqas, and ‘Ubaydullah bin ‘Abdullah bin ‘Utbah bin Mas’ud informed me about the hadith of the wife of the Messenger of Allah, peace and blessings be upon him, ‘A’ishah, may Allah be pleased with her, regarding what the slanderers said about her, and Allah Almighty declared her innocence from what was said about her. All of them narrated to me a part of the hadith of ‘A’ishah, may Allah be pleased with her; some of them remembered her hadith better than others. I memorized well from each of them what he narrated. The parts of their narrations support and confirm each other. All of them narrated that the wife of the Prophet, peace and blessings be upon him, ‘A’ishah as-Siddiqah, may Allah be pleased with her, said: Whenever the Messenger of Allah, peace and blessings be upon him, intended to go on a journey, he would draw lots among his wives, and whichever of them the lot fell upon, the Messenger of Allah, peace and blessings be upon him, would take her with him (on the journey). ‘A’ishah, may Allah be pleased with her, said: He drew lots during one of the battles he fought (referring to the Battle of Banu Mustaliq, also known as the Battle of Muraysi’, which took place in 5 AH), and my name was drawn, so I set out with the Messenger of Allah, peace and blessings be upon him. This incident occurred after the command of hijab (veiling) had been revealed. Throughout the journey, I was carried in my howdah (litter) and was made to sit on the camel’s back in it, and I was taken down in it as well, until when the Messenger of Allah, peace and blessings be upon him, finished his expedition and returned, and we approached Madinah, he announced departure during the night after resting for a part of the night. When the people announced departure, I got up, walked out of the camp, and after relieving myself, I returned to the howdah. At that time, I put my hand to my neck and found that my necklace made of black and white stones from Dhafar (a city in Yemen) had broken and fallen. I went back to search for my necklace, and my search kept me there for a while. Meanwhile, the people who used to carry my howdah came, lifted it, and placed it on the camel I used to ride. They thought I was inside the howdah. ‘A’ishah, may Allah be pleased with her, said: At that time, women were light and thin, not heavy, nor did they have much flesh; they ate only as much as would keep the breath going. When they lifted my howdah and raised it, they did not notice any difference in its weight. I was a young girl at that time. They made the camel stand and set off. I found my necklace only after the army had departed. I came to their resting place, but there was no one there to call or to answer. I headed to the place where I had stayed (in my tent) at night. I was sure that when they did not find me in the howdah, they would return for me. I sat at my place, and sleep overcame me, and I fell asleep. Safwan bin Mu’attal, who belonged to the clan of Banu Dhakwan of Banu Sulaym, had stayed behind the army at night. He set out at the end of the night and came near my place in the morning. He saw the shadow of a sleeping person and came closer and recognized me. He had seen me before the command of hijab was revealed. When he recognized me, he recited «إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ» “Indeed, we belong to Allah and to Him we shall return,” and I woke up. I covered my face with my veil. By Allah, he did not speak a single word to me, nor did I hear anything from him except “Inna lillahi,” until he made his camel kneel. He stood by the front legs of the camel (so it would not move), and I mounted it. He led the camel by its rope, and we set off until we reached the army at midday, when they had stopped due to the intense heat. Then, the one who was to be ruined regarding my situation fell into ruin, and the one who bore the greatest share of the slander was (the chief of the hypocrites) ‘Abdullah bin Ubayy bin Salul. We arrived in Madinah. As soon as we arrived in Madinah, I fell ill for a month. People continued to talk about the slanderers’ words, but due to my illness, I was unaware of any of it. What troubled me during my illness was that I did not receive the kindness from the Messenger of Allah, peace and blessings be upon him, that I used to see from him when I was sick. The Messenger of Allah, peace and blessings be upon him, would come in, greet, and say, “How are you?” That was all that troubled me, but I did not know the real matter. Until, after much weakness, I went out with the mother of Mistah (my relative) to Manasi’, which was our place outside Madinah for relieving ourselves, and we would go out only every other night. This was before we had built private places near our houses for such needs, and our way in this matter was like that of the early Arabs; we disliked building such places near our homes. I and the mother of Mistah, who was the daughter of Abu Ruhm bin al-Muttalib bin ‘Abd Manaf, and her mother was the daughter of Sakhr bin ‘Amir and the maternal aunt of Abu Bakr as-Siddiq, may Allah be pleased with him, and her son was Mistah bin Athathah bin ‘Ubad bin al-Muttalib. I and the daughter of Abu Ruhm (Mistah’s mother) finished our need and returned toward my house. Umm Mistah, may Allah be pleased with her, tripped over her thick woolen cloak and fell, and said, “May Mistah fall and perish!” I said to her, “You have said a terrible thing! You are cursing a man who was present at Badr.” She said, “O naive girl! Have you not heard what he has said?” I said, “What has he said?” (‘A’ishah, may Allah be pleased with her, said:) She then told me the words of the slanderers, and my (first) illness increased with a second, even more severe illness. When I returned home, the Messenger of Allah, peace and blessings be upon him, entered, greeted, and asked, “How are you?” I said, “Do you permit me to go to my parents?” (‘A’ishah, may Allah be pleased with her, said:) I wanted to confirm the news from them. The Messenger of Allah, peace and blessings be upon him, gave me permission, so I went to my parents and asked my mother, “Mother! What are people saying?” She said, “My daughter, do not trouble yourself over this matter. By Allah, it is rare that a beautiful woman is married to a man who loves her and has co-wives, but the other women talk about her.” (‘A’ishah, may Allah be pleased with her, said:) I said, “Glory be to Allah! Are people really saying such things?” I wept all night until morning, my tears did not stop, nor did I sleep even as much as kohl remains in the eye. Then I wept through the morning. When the Messenger of Allah, peace and blessings be upon him, noticed the delay in the coming of revelation, he called ‘Ali bin Abi Talib and Usamah bin Zayd, may Allah be pleased with them both, to consult about separating from his wife. (‘A’ishah, may Allah be pleased with her, said:) Usamah bin Zayd, may Allah be pleased with him, indicated what he knew of the innocence of the Prophet’s wife and their mutual love. He said, “O Messenger of Allah! She is your family, and we know nothing but good about her.” As for ‘Ali bin Abi Talib, may Allah be pleased with him, he said, “Allah has not put you in any difficulty. There are many women besides her. If you ask her maid, she will tell you the truth.” (‘A’ishah, may Allah be pleased with her, said:) The Messenger of Allah, peace and blessings be upon him, called Barirah (the freed slave of ‘A’ishah, may Allah be pleased with her) and said, “Barirah! Have you ever seen anything that made you suspicious about ‘A’ishah?” Barirah, may Allah be pleased with her, said, “By Him Who sent you with the truth! I have never seen anything about her that I could blame her for, except that she is a young girl who sometimes falls asleep and leaves her family’s dough uncovered, and the goat comes and eats it.” (‘A’ishah, may Allah be pleased with her, said:) The Messenger of Allah, peace and blessings be upon him, stood on the pulpit and sought an excuse regarding ‘Abdullah bin Ubayy bin Salul (for action against him). (‘A’ishah, may Allah be pleased with her, said:) The Messenger of Allah, peace and blessings be upon him, stood on the pulpit and said, “O assembly of Muslims! Who will excuse me regarding a man whose harm has reached my family? By Allah, I know nothing but good about my family, and as for the man they mention, I know nothing but good about him as well. Whenever he entered my house, he entered with me.” Then Sa’d bin Mu’adh al-Ansari, may Allah be pleased with him, stood up and said, “O Messenger of Allah! I excuse you regarding him. If he is from the Aws, we will strike his neck, and if he is from our brothers the Khazraj, you will command us, and we will carry out your command.” (‘A’ishah, may Allah be pleased with her, said:) Then Sa’d bin ‘Ubadah, may Allah be pleased with him, stood up. He was the chief of Khazraj and a righteous man, but zeal for his tribe overtook him in the days of ignorance. He said to Sa’d bin Mu’adh, may Allah be pleased with him, “By Allah’s life! You have lied. You will not kill him, nor are you able to kill him.” At this, Usayd bin Hudayr, may Allah be pleased with him, stood up. He was the cousin of Sa’d bin Mu’adh, may Allah be pleased with him. He said to Sa’d bin ‘Ubadah, may Allah be pleased with him, “You have lied! By Allah’s life, we will surely kill him. You are a hypocrite, arguing on behalf of the hypocrites.” The two tribes of Aws and Khazraj became agitated, and were about to fight each other, while the Messenger of Allah, peace and blessings be upon him, was standing on the pulpit. He kept calming them down until they became quiet, and he too became quiet. (‘A’ishah, may Allah be pleased with her, said:) I wept all day, my tears did not stop, nor did I sleep even as much as kohl remains in the eye. Then I wept the next night, my tears did not stop, nor did I sleep even as much as kohl remains in the eye. My parents thought that my weeping would burst my liver. They were sitting with me while I was weeping, when a woman from the Ansar asked permission to enter. I allowed her, and she sat down and wept with me. (‘A’ishah, may Allah be pleased with her, said:) While we were in this state, the Messenger of Allah, peace and blessings be upon him, came in, greeted, and sat down. (‘A’ishah, may Allah be pleased with her, said:) Since what was said about me, he had not sat with me (even when he came in). He waited a month, and no revelation came to him about me. When the Messenger of Allah, peace and blessings be upon him, sat down, he recited the testimony of faith, then said: “After that, O ‘A’ishah! Such-and-such has reached me about you. If you are innocent, Allah will soon declare your innocence, but if you have committed a sin, then seek forgiveness from Allah and repent to Him, for when a servant confesses his sin and repents, Allah accepts his repentance.” (‘A’ishah, may Allah be pleased with her, said:) When the Messenger of Allah, peace and blessings be upon him, finished his speech, my tears stopped, so much so that I did not feel a single drop in my eyes. I said to my father, “Respond to the Messenger of Allah, peace and blessings be upon him, on my behalf for what he has said.” He said, “By Allah, I do not know what to say to the Messenger of Allah, peace and blessings be upon him.” Then I said to my mother, “Respond to the Messenger of Allah, peace and blessings be upon him, on my behalf.” She said, “By Allah, I do not know what to say to the Messenger of Allah, peace and blessings be upon him.” So I, though I was a young girl and did not know much of the Qur’an, said (answering myself): “By Allah, I know that you have heard this talk and it has settled in your hearts and you believe it to be true. If I say I am innocent—and Allah knows I am innocent—you will not believe me. And if I admit to something—and Allah knows I am innocent—you will believe me. I find no example for myself and you except the words of the father of Yusuf (Jacob), peace be upon him: «فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ» ‘So patience is most fitting, and Allah is the one sought for help against what you describe.’” (‘A’ishah, may Allah be pleased with her, said:) Then I turned away and lay down on my bed. She said: By Allah, I knew I was innocent, and I knew that Allah would declare my innocence, but by Allah, I did not think that Allah would reveal about me a revelation that would be recited (as Qur’an), for I considered myself too insignificant for Allah to speak about me in His own words to be recited. But I hoped that the Messenger of Allah, peace and blessings be upon him, would see a dream in which Allah would declare my innocence. (‘A’ishah, may Allah be pleased with her, said:) By Allah, the Messenger of Allah, peace and blessings be upon him, had not left his place, nor had any of the household left, when Allah, the Mighty and Majestic, revealed revelation to His Prophet. The state that used to come upon him during revelation came over him, so that even on a cold day, sweat would drip from him like pearls due to the weight of the revelation. She said: When the Messenger of Allah, peace and blessings be upon him, was relieved of that state, he was smiling, and the first thing he said was: “Rejoice, O ‘A’ishah! Allah has declared your innocence.” My mother said to me, “Get up and go to him.” I said, “By Allah, I will not get up to him, nor will I thank anyone but Allah. He is the One Who has revealed my innocence.” (‘A’ishah, may Allah be pleased with her, said:) Allah, the Mighty and Majestic, revealed ten verses: from «إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ لَا تَحْسَبُوهُ شَرًّا لَكُمْ بَلْ هُوَ خَيْرٌ لَكُمْ» ten verses, “Indeed, those who came with the slander are a group among you. Do not think it bad for you; rather, it is good for you,” and from «وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَىٰ» to «أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ» “Let not those among you who are of virtue and wealth swear not to give to their relatives…” to “…Do you not love that Allah should forgive you?” Hibban bin Musa said: Abdullah bin Mubarak said: This is the most hopeful verse in the Book of Allah. At this, Abu Bakr as-Siddiq, may Allah be pleased with him, said: By Allah, I love that Allah should forgive me, so he resumed giving to Mistah, may Allah be pleased with him, what he used to give, and said: I will never withhold it from him. (‘A’ishah, may Allah be pleased with her, said:) The Messenger of Allah, peace and blessings be upon him, also asked his wife Zaynab bint Jahsh, may Allah be pleased with her, about my matter, who was the wife of the Prophet, peace and blessings be upon him: “What do you know or what have you seen?” She said: “O Messenger of Allah! I protect my hearing and my sight (from attributing lies to them). By Allah, I know nothing but good.” ‘A’ishah, may Allah be pleased with her, said: She was the one among the Prophet’s wives who used to compete with me (in status and closeness), but Allah protected her due to her piety, while her sister Hamnah bint Jahsh, may Allah be pleased with her, began to fight for her sake and perished with those who perished (by committing the sin of slander). Zuhri said: This is the account that has reached us from all of them. In Yunus’s narration, it is mentioned (regarding Sa’d bin ‘Ubadah, may Allah be pleased with him): Zeal for his tribe incited him.

This hadith has been narrated on the authority of Zuhri through other chains of transmitters but with a slight variation of wording. In the hadith transmitters on the authority of 'Urwa, there is an addition of these words: "'A'isha did not like that Hassan should be rebuked in her presence and she used to say: It was he who wrote this verse also: "'Verily, my father and my mother and my honour, those are all meant for defending the honour of Muhammad against you." And 'Urwa further reported that 'A'isha said: By Allah, the person, about whom the allegation was made used to say: Hallowed be Allah, by One, in Whose hand is my life, I have never unveiled any woman, and then he died as a martyr in the cause of Allah, and in the narration transmitted on the authority of Ya'qub bin Ibrahim., the word is Mu'irin and in the narration transmitted on the'authority of 'Abdul Razzaq it is Mughirin. 'Abd bin Humaid said: I said to 'Abdul Razzaq: What does this word Mughirin mean? And he said: Al- waghra means intense heat.

Anas reported that the people of Makkah demanded from Allah's Messenger (ﷺ) that he should show them (some) signs (miracles) and he showed them the splitting of the moon twice.

Anas reported this hadlth through another chain of transmitters and the words are: "It would be said to him: You have told a lie; what had been demanded from you was quite easier than this (the belief in the Oneness of Allah)."

Anas bin Malik (RA) reported that a person said: Allah's Messenger, how the non-believers would be made to assemble on the Day of Resurrection (by crawling) on their faces? Thereupon he said: Is He Who is powerful to make them walk on their feet is not powerful enough to make them (crawl) upon their faces on the Day of Resurrection? Qatada said: Of course, it is so. (He adjured): By the might of our Lord.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters, but with a slight variation of wording.

Abu Sa'id al-Khudri and Abu Hurairah (RA) both reported Allah's Messenger (ﷺ) as saying: There would be an announcer (in Paradise) who would make this announcement: Verily I there is in store for you (everlasting) health and that you should never fall ill and that you live (for ever) and do not die at all. And that you would remain young and never grow old. And that you would always live in affluent circumstances and never become destitute, as words of Allah, the Exalted and Glorious, are:" And it would be announced to them: This is the Paradise. You have been made to inherit it for what you used to do". (VII; 43)

Anas bin Malik (RA) reported that Allah's Apostle (ﷺ) said that the Hell would continue to say: Is there anything more, until Allah, the Exalted and High, would place His foot therein and that would say: Enough, enough, by Your Honour, and some parts of it would draw close to the other.

'Abdullah reported that Allah's Messenger (ﷺ) said: Allah would admit the inmates of Paradise into Paradise and the inmates of Hell into Hell. Then the announcer would stand between them and say: O inmates of Paradise, there is no death for you,O inmates of Hell, there is no death for you. You would live for ever therein.

Sa'id bin Musayyib explained" al-bahira" as that animal which is not milked but for the idols. and none amongst the people milks them, and" as-sa'iba" as that animal which is let loose for the deities. Nothing is loaded over it, and Ibn Musayyib narrated that Abu Hurairah (RA) stated that Allah's Messenger (ﷺ) said: I saw 'Amr bin 'Amir al-Khuzili dragging his intestines in fire and he was the first who devoted animals to deity.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: If you live for a time, you would certainly see people get up (in the morning) in the wrath of Allah and getting into the evening under the curse of Allah, and there would be in their hands (whips) like the tail of an ox.

This hadith has been transmitted on the authority of Ibn 'Umar but with a slight variation of wording (and the words are):" One of them would be completely submerged in perspiration up to half of his ears."

Ibn 'Umar (RA) reported that Allah's Apostle (ﷺ) said: When a person dies, he is shown his seat morning and evening. If he is one amongst the inmates of Paradise (he is shown his seat) in Paradise and if he is one amongst the denizens of Hell-Fire (he is shown his seat) in the Hell-Fire. Then it is said to him: That is your seat where you would be sent on the Day of Resurrection.

Anas bin Malik (RA) reported Allah's Apostle (ﷺ) having said: When the servant is placed in his grave and his companions retrace their steps arid he hears the noise of the footsteps, then two angels come to him and make him sit and say to him: What you have to say about this person (the Holy Prophet)? If he is d believer, lie would say: I bear testimony to the fact that he is a servant of Allali and His Messenger. Then it would be said to him: Look to your seat in the Hell- Fire, for Allah has substituted (the seat of yours) with a seat in Paradise. Allah's Messenger (ﷺ) said: He would be shown both the seats. Qatada said: It was mentioned to us that his grave (the grave of a believer) expands to seventy cubits and is full with verdure until the Day when they would be resurrected.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: There will be soon a period of turmoil in which the one who sits will be better than one who stands and the one who stands will be better than one who walks and the one who walks will be better than one who runs. He who would watch them will be drawn by them. So he who finds a refuge or shelter against it should make it as his resort.

This hadith has been transmitted on the authority of Abu Hurairah (RA) but with this variation of wording that in the hadith transmitted on the authority of Abu Bakr, there is an addition of these words: "There is a prayer among prayers ('Asr) and one who misses it is as if his family and property have been ruined."

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in Tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol.

This hadith has been transmitted on the authority of Zuhri.

Abdullah b. Umar reported that Allah's Messenger (ﷺ) went along with him in the company of some persons and there was Umar b. Khattab also amongst them till they saw Ibn Sayyad as a young boy just on the threshold of adolescence playing with children near the battlement of Bani Mu'awiya; the rest of the hadith is the same but with these concluding words:" Had his mother left him (to murmur) his matter would have become clear."

Ibn 'Umar reported that Allah's Messenger (ﷺ) happened to pass by Ibn Sayyad along with his Companions including 'Umar b. Khattab as he was playing with children near the battlement of Bani Maghala and he was also a child by that time. The rest of the hadith is the same as narrated by Ibn Umar (in which there is a mention of) setting out of Allah's Apostle (ﷺ) along with Ubayy b. Ka'b towards the date-palm trees.

Nafi' reported that Ibn 'Umar met Ibn Si'id on some of the paths of Madinah and he said to him a word which enraged him and he was so much swollen with anger that the way was blocked. Ibn 'Umar went to Hafsa and informed her about this. Thereupon she said: May Allah have mercy upon you, why did you incite Ibn Sayyad in spite of the fact that you knew it would be the extreme anger which would make Dajjal appear in the world?

Abu Sa'id al-Khudri reported that Allah's Messenger (ﷺ) one day gave a detailed account of the Dajjal and in that it was also included: He would come but would not be allowed to enter the mountain passes to Madinah. So he will alight at some of the barren tracts near Madinah, and a person who would be the best of men or one from amongst the best of men would say to him: I bear testimony to the fact that you are Dajjal about whom Allah's Messenger (ﷺ) had informed us. The Dajjal would say: What is your opinion if I kill this (person), then I bring him back to life; even then will you harbour doubt in this matter? They would say: No. He would then kill (the man) and then bring him back to life. When he would bring tha@ person to life, he would say: By Allah, I had no better proof of the fact (that you are a Dajjal) than at the present time (that you are actually so). The Dajjal would then make an attempt to kill him (again) but he would not be able to do that.

This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters.

This hadith has been narrated on the authority of Zuhri as reported by Yunus with a slight variation of wording.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: All the people of my Ummah would get pardon for their sins except those who publicise them. And (it means) that a servant should do a deed during the night and tell the people in the morning that he has done so and so, whereas Allah has concealed it. And he does a deed during the day and when it is night he tells the people, whereas Allah has concealed it. Zuhair has used the word jihar for publicising.

'A'isha reported that Allah's Messenger (ﷺ) said: The Angels were born out of light and the Jinns were born out of the spark of fire and Adam ؑwas born as he has been defined (in the Qur'an) for you (i. e. he is fashioned out of clay).

Anas bin Malik (RA) reported that Allah, the Exalted and Glorious, sent revelation to Allah's Messenger (ﷺ) just before his death in quick succession until he left for his heavenly home, and the day when he died, he received the revelation profusely.

Tariq bin Shihab reported that a Jew came to 'Umar and said: Commander of the Faithful, there is a verse in your Book, which you recite. Had it been revealed in connection with the Jews, we would have taken it as the day of rejoicing. Thereupon he said: Which verse do you mean? He replied: "This day I have perfected your religion for you and I have completed My favours upon you and I have chosen al-Islam as religion for you." Umar said, I know the day when it was revealed and the place where it was revealed. It was revealed to Allah's Messenger (ﷺ) at 'Arafat on Friday.

'Urwa reported that he asked 'A'isha about the words of Allah: "If you fear that you will not be able to observe equity in case of orphan girls" ; the rest of the hadith is the same but with a slight variation of wording.

Ubaidullah bin 'Abdullah bin 'Utba reported: Ibn Abbas (RA) said to me: Do you know-and in the words of Harun (another narrator): Are you aware of-the last Sura which was revealed in the Qur'an as a whole? I said: Yes, "When came the help from Allah and the victory" (cx.). Thereupon, he said: You have told the truth. And in the narration of Abu Shaiba (the words are): Do you know the Sura? And he did not mention the words "the last one".