This hadith has been transmitted on the authority of A'mash.

It has been narrated on the authority of" Ubida who learnt the tradition from his father who, in turn, learnt it from his own father. 'Ubadah's grandfather said: The Messenger of Allah (ﷺ) took an oath of allegiance from us on our listening to and obeying the orders of our commander in adversity and prosperity, in pleasure and displeasure (and even) when somebody is given preference over us, on our avoiding to dispute the delegation of powers to a person deemed to be a fit recipient thereof (in the eye of one who delegates it) and on our telling the truth in whatever position we be without fearing in the matter ef Allah the reproach of the reproacher.

The same tradition has been transmitted by a different chain of narrators.

It has been narrated on the authority of 'Abdullah who said: The Messenger of Allah (ﷺ) said: After me there will be favouritism anad many things that you will not like. They (his Companions) said: Messenger of Allah, what do you order that one should do it anyone from us has to live through such a time? He said: You should discharge your own responsibility (by obeying your Amir), and ask God to cuncede your right (by guiding the Amir to the right path or by replacing him by one more just and God-fearing).

This hadith has been narrated on the authority of A'mash with a different chain of transmitters.

It has been narrated through a different chain of transmitters. on the authority of Simak who said: Ash'ath bin Qais pulled him (Salama bin Yazid) when the Messenger of Allah (ﷺ) said: Listen to them and obey them, for on them shall be the burden of what tney do and on you shall be the burden of what you do.

It has been narrated (through a different chain of transmitters) on the authority of Jabir who said: While swearing fealty to the Holy Prophet (ﷺ) we did not take the oath to death but that we would not run away (from the battlefield).

It has been narrated on the authority of Salim bin Abu al-Ja'd who said: I asked Jabir bin 'Abdullah about the number of the Companions (of the Holy Prophet (ﷺ) who took the oath of fealty under) the tree. He said: If we were a hundred thousand, it (i. e. the water in the well at Hudaibiya) would have sufficed us, but actually we were one thousand and five hundred.

Another version of the tradition transmitted on the authority of Asim has the same wording but does not mention the name of Abu Ma'bad.

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

This tradition has been handed down through a different chain Of transmitters with the following change in the wording:" I was fourteen years old and he thought me too young (to participate in the fight)."

This tradition has been handed down through another chain of transmitters with the addition of the following words from'Abdullah bin 'Umar (RA) :" I came first in the race and my horse jumped into the mosque with me."

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

The above tradition has also been narrated on the authority of Yunus through a different chain of transmitters.

'Urwat al-Bariqi reported Allah's Messenger (ﷺ) having said this: Good is tied to the forelock of the horses. It Was said to him: Messenger of Allah, why is it so? He (the Holy Prophet (ﷺ) said): For reward and booty until the Day of Judgment.

A version of the tradition narrated on the authority of 'Urwat al-Bariqi does not mention (the words):" reward and booty".

It has been narrated on the authority of Abn Hurairah that the Messenger of Allah (ﷺ) used to dislike the Shikal horse.

The same tradition has been melted through another chain of transmitters.

It has been narrated on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) said: If it were not hard upon my Umma (to follow my example), I would not lag behind any expedition-as in the traditions gone before.

It has been narrated on the authority of Anas bin Malik (RA) that the Messenger of Allah (ﷺ) said:" Nobody who dies and has something good for him with Allah will (ever like to) return to this world even though he were offered the whole world and all that is in its (as an inducement), except the martyr who desires to return and be killed in the world for the (great) merit of martyrdom that he has seen.

This tradition has been handed down through a different chain of transmitters.

It has been narrated on the authority of Sahl bin Sa'd as-Sa'idi that the Messenger of Allah (ﷺ) said: A journey undertaken in the morning or evening (fond Jihad) in the way of Allah (will merit a reward) better than the world and all that is in it.

It has been narrated on the authority of Abu Ayyub that the Messenger of Allah (ﷺ) said: A journey undertaken in the morning or evening (for Jihad) in the way of Allah is better than (anything) on which the sun rises or sets.

The tradition has been narrated through a different chain of transmitters on the authority of Abu Qatadah (RA) who said: A man came to the Messenger of Allah (ﷺ) while he was on the pulpit and said: Do you think if I am killed in the way of Allah... (except this difference in its beginning, the rest of the tradition is the same as the previous one).

It has been narrated on the authority of Masruq Who said: We asked 'Abdullah about the Qur'anic verse:" Think not of those who are slain in Allah's way as dead. Nay, they are alive, finding their sustenance in the presence of their Lord.." (iii. 169). He said: We asked the meaning of the verse (from the Holy Prophet) who said: The souls, of the martyrs live in the bodies of green birds who have their nests in chandeliers hung from the throne of the Almighty. They eat the fruits of Paradise from wherever they like and then nestle in these chandeliers. Once their Lord cast a glance at them and said: Do ye want anything? They said: What more shall we desire? We eat the fruit of Paradise from wherever we like. Their Lord asked them the same question thrice. When they saw that they will continue to be asked and not left (without answering the question). they said: O Lord, we wish that Thou mayest return our souls to our bodies so that we may be slain in Thy way once again. When He (Allah) saw that they had no need, they were left (to their joy in heaven).

Two more versions of the tradition narrated by 'Abdullah bin Badr and Abu Hurairah (RA) , respectively, have been handed down through different chains of transmitters with negligible difference in the wording.

The same tradition has been narrated on the authority of Abu Zinad (with the same chain of transmitters).

A similar tradition has been narrated on the authority of al-A'mash.

It has been narrated on the authority of Abu Mas'ud al-Ansari who said: A man came to the Messenger of Allah (ﷺ) and said: My riding beast has been killed, so give me some animal to ride upon. He (the Holy Prophet) said: I have none with me. A man said: Messenger of Allah, I can guide him to one who will provide him with a riding beast. The Messenger of Allah (ﷺ) said: One who guides to something good has a reward similar to that of its doer.

Abu Bakr ibn Abi Shaybah narrated to us, Affan narrated to us, Hammad ibn Salamah narrated to us, Thabit narrated to us, from Anas ibn Malik. And Abu Bakr ibn Nafi‘ narrated to me—and the wording is his—Bahz narrated to us, Hammad ibn Salamah narrated to us, Thabit narrated to us, from Anas ibn Malik, that a young man from Aslam said: O Messenger of Allah, I want to go out for battle but I do not have anything with which to prepare myself. He said: Go to so-and-so, for he had prepared himself but fell ill. So he went to him and said: The Messenger of Allah, peace and blessings be upon him, sends you greetings of peace and says: Give me what you have prepared. He said: O so-and-so (female), give him what I have prepared, and do not withhold anything from him. By Allah, do not withhold anything from it, so that it may be blessed for you.

It has been narrated on the authority of Sulaiman bin Buraida who learnt the tradition from his father. The latter said that the Messenger of Allah (ﷺ) said: The sanctity of the wives of Mujahids is like the sanctity of their mothers for those who sit at home (i. e do not go out for Jihad). Anyone who stays behind looking after the family of a Mujahid and betrays his trust will be made to stand on the Day of Judgment before the Mujahid who will take away from his meritorious deeds whatever he likes. So what do you think (will he leave anything)?

Abu Bakr ibn Abi Shaybah narrated to us, Abu Usamah narrated to us, from Zakariyya, from Abu Ishaq, from Al-Bara’, who said: A man from Banu Nabit came to the Prophet, peace and blessings be upon him.

And Ahmad ibn Janab al-Missisi narrated to us, Isa—meaning Ibn Yunus—narrated to us, from Zakariyya, from Abu Ishaq, from Al-Bara’, who said: A man from Banu Nabit, a clan from the Ansar, came and said: “I bear witness that there is no god but Allah and that you are His servant and Messenger.” Then he advanced and fought until he was killed. The Prophet, peace and blessings be upon him, said: “This one did little but was rewarded much.”

It has been narrated (through another chain of transmitters) on the authority of Abu Musa who said. The Messenger of Allah (ﷺ) was asked which of the men fights in the way of Allah: (one who fights) for displaying his valour; (a man who) fights out of his family pride and (a man who) fights for the sake of show, who amongst these fights in the way of Allah? The Messenger of Allah (ﷺ) said: Who fights that the word of Allah be exalted fights in the way of Allah.

In a version of the tradition narrated on the authority of A'mash, we have the words:" They will share with you the reward (for Jihad)."

It has been narrated on the authority of Mughira who said: I heard the Messenger of Allah (ﷺ) say: A group of people from my Umma will continue to be triumphant over the people until the Command of Allah overtakes them while they are still triumphant.

It has been narrated on the authority of Anas bin Malik (RA) that the Messenger of Allah (ﷺ) would not come (back) to his family by night. He would come to them in the morning or in the evening.

A version of the tradition narrated on the authority of Jabir (but through a different chain of transmitters) mentions the undesirability of coming to one's house like a night visitor, but does not contain the words:" Doubting their fidelity or spying into their lapses." he people until the Command of Allah overtakes them while they are still triumphant.

'Adi bin Hatim reported: I asked Allah's Messenger (ﷺ) saying: We are a people who hunt with these (trained) dogs, then (what should we do)? Thereupon He (the Holy Prophet) said: When you set of your trained dogs having recited the name of Allah, then eat what these (hounds) have caught for you, even if it (the game) is killed, provided (the hunting dog) has not eaten (any part of the game). If it has eaten (the game), then you don't eat it as I fear that it might have caught for its own self. And do not eat in case other dogs have joined your trained dogs.

Abu Tha'laba reported that Allah's Apostle (ﷺ) (may peace be upon prohibited the eating of every fanged beast of prey. Zuhri added: We did not hear of it until we came to Syria.

This hadith has been narrated on the authority of Zuhri through a different chain of transmitters with a slight variation of wording.