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).

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

It has been narrated (through yet another chain of transmitters) on the same authority, i. e. Abu Musa, who said: We, came to the Messenger of Allah (ﷺ) and said: Messenger of Allah, one of us hho fights to display his valour... (followed by the same words as we have in the previous tradition).

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)."

This hadith has been narrated on the authority of Zakariya bin Abu Za'ida with the same chain of transmitters.

Hudhaifa bin al-Yaman reported: When we were invited to a dinner with Allah's Messenger (ﷺ) ; the rest of hadith is the same but there is a slight variation of wording (and the variation is) that in that hadith the desert Arab precedes the arrival of that girl, and at the conclusion there is an addition (to this effect): "He (the Holy Prophet) then mentioned the name of Allah and ate."

Zainab, daughter of Umm Salamah, reported: My name first was Barra. Allah's Messenger (ﷺ) gave me the name of Zainab. Then there entered (into the house of Allah's Prophet (ﷺ) as a wife) Zainab, daughter of Jahsh, and her name was also Barra, and he gave her the name of Zainab.

This hadith has been reported on the authority of A'mash with the same chain of transmitters.

This hadith has been reported on the authority of Hisham with the same chain of transmitted.

This hadith has been narrated on the authority of Mu'awiyah bin Hakam as-Sulami through another chain of transmitters. The hadith transmitted on the authority of Yahya bin Abu Kathir (there is an addition of these words): I said: Among us there are men who draw lines and thus make divination. What about this? Thereupon he (the Holy Prophet) said: There was a Prophet (ﷺ) who drew lines, so whose lines agree with his line for him it is allowable.

'Alqama bin Wa'il reported, from his father, Allah's Apostle (ﷺ) having said: Do not say al-karm (for the word vine) but say al-habala (that is grape).

This hadith has been narrated on the authority of Jabir bin 'Abdullah through different chains of transmitters and the words are: "That the Messenger of Allah (ﷺ) said: He who shows no mercy to the people, Allah, the Exalted and Glorious, does not show mercy to him."

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

This hadith has been narrated on the authority of 'Umar bin Sa'id with the same chain of transmitters.

'A'isha reported that (one day) there sat together eleven women making an explicit promise amongst themselves that they would conceal nothing about their spouses. The first one said: My husband is a sort of the meat of a lean camel placed at the top of a hill, which it is difficult to climb up, nor (the meat) is good enough that one finds in oneself the urge to take it away (from the top of that mountain). The second one said: My husband (is so bad) that I am afraid I would not be able to describe his faults-both visible and invisible completely. The third one said: My husband is a long-statured fellow (i. e. he lacks intelligence). If I give vent to my feelings about him, he would divorce me, and if I keep quiet I would be made to live in a state of suspense (neither completely abandoned by him nor entertained as wife). The fourth one said: My husband is like the night of Tihama (the night of Hijaz and Makkah), neither too cold nor hot, neither there is any fear of him nor grief. The fifth one said: My husband is (like) a leopard as he enters the house, and behaves like a lion when he gets out, and he does not ask about that which he leaves in the house. The sixth one said: So far as my husband is concerned, he eats so much that nothing is left back and when he drinks he drinks that no drop is left behind. And when he lies down he wraps his body and does not touch me so that he may know my grief. The seventh one said: My husband is heavy in spirit, having no brightness in him, impotent, suffering from all kinds of conceivable diseases, heaving such rough manners that he may break my head or wound my body, or may do both. The eighth one said: My husband is as sweet as the sweet-smelling plant, and as soft as the softness of the hare. The ninth one said: My husband is the master of a lofty building, long-statured, having heaps of ashes (at his door) and his house is near the meeting place and the inn. The tenth one said: My husband is Malik, and how fine Malik is, much above appreciation and praise (of mine). He has many folds of his camel, more in number than the pastures for them. When they (the camels) hear the sound of music they become sure that they are going to be slaughtered. The eleventh one said: My husband is Abu Zara'. How fine Abu Zara' is! He has suspended in my ears heavy ornaments and (fed me liberally) that my sinews and bones are covered with fat. So he made me happy. He found me among the shepherds living in the side of the mountain, and he made me the owner of the horses, camels and lands and heaps of grain and he finds no fault with me. I sleep and get up in the morning (at my own sweet will) and drink to my heart's content. The mother of Abu Zara', how fine is the mother of Abu Zara'! Her bundles are heavily packed (or receptacles in her house are filled to the brim) and the house quite spacious. So far as the son of Abu Zara' is concerned, his bed is as soft as a green palm-stick drawn forth from its bark, or like a sword drawn forth from its scabbard, and whom just an arm of a lamb is enough to satiate. So far as the daughter of Abu Zara' is concerned, how fine is the daughter of Abu Zara', obedient to her father, obedient to her mother, wearing sufficient flesh and a source of jealousy for her co-wife. As for the slave-girl of Abu Zara', how fine is she; she does not disclose our affairs to others (outside the four walls of the house). She does not remove our wheat, or provision, or take it forth, or squander it, but she preserves it faithfully (as a sacred trust). And she does not let the house fill with rubbish. One day Abu Zara' went out (of his house) when the milk was churned in the vessels, that he met a woman, having two children like leopards playing with her pomegranates (chest) under her vest. He divorced me (Umm Zara') and married that woman (whom Abu Zara') met on the way. I (Umm Zara') later on married another person, a chief, who was an expert rider, and a fine archer: he bestowed upon me many gifts and gave me one pair of every kind of animal and said: Umm Zara', make use of everything (you need) and send forth to your parents (but the fact) is that even if I combine all the gifts that he bestowed upon me, they stand no comparison to the least gift of Abu Zara'. 'A'isha reported that Allah's Messenger (ﷺ) said to me: I am for you as Abu Zara' was for Umm Zara'.

This hadith has been transmitted on the authority of jarir and the hadith transmitted on the authority of Abu Mu'awiyahh (RA) there is an addition of these words: He said: Yes, by Him in Whose Hand is my life, there is no Muslim upon the earth." The rest of the hadith is the same.

This hadith has been reported on the authority of A'mash with the same chain of transmitters and the hadith transmitted on the authority of 'Isa (the words are): "He had a private meeting with them and hurled malediction upon them and cursed them and sent them out."

This hadith has been transmitted on the authority of A'mash and in the hadith transmitted on the authority of 'Isa the words are: Make it a source of reward, and in the hadith transmitted on the authority of Abu Hurairah (RA) (the words are): "Make it a source of mercy."

This hadith has been reported on the authority of A'mash with the same chain of transmitters and no mention is made in the hadith transmitted on the authority of 'Isa (of these words): "He who endeavours to tell the truth and endeavours to tell a lie," and in the hadith transmitted on the authority of Mushir (the words are): "Until Allah records it".

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

This hadith has been reported on the authority of A'mash with the same chain of transmitters and in the hadith transmitted on the authority of Waki' (the words are): "The creation of any one of you is like this that (semen) is collected in the womb of the mother for forty nights," and in the hadith transmitted on the authority of Shu'bah (the words are): "Forty nights and forty days." And in the hadith transmitted on the authority of Jarir and 'Isa (the words are): "Forty days."

A hadith like this has been narrated on the authority of A'isha through another chain of transmitters.

Safwan (and he was Ibn 'Abdullah bin Safwan, and he had been married to Umm Darda') reported: I visited Abu Darda's house in Syria. I did not find him there but Umm Darda' (was present at the house). She said: Do you intend to perform Hajj during this year? I said: Yes. She said: Do supplicate Allah for blessings upon us, for Allah's Apostle (ﷺ) (may peace be upon hiin) used to say: The supplication of a Muslim for his brother at his back (in his absence) is responded so long as he makes a supplication for blessings for his brother and the commissioned Angel says: Amen, and says: May it be for you too. I went to the bazar and met Abfi Dardi' and he narrated like this from Allah's Messenger (ﷺ) .

This hadith has been narrated on the authority of A'mash with the same chain of transmitters but with a slight variation of wording.

'Abdullah reported: I was walking along with Allah's Apostle (ﷺ) in a field of Madinah. The rest of the hadith is the same, but there is a slight variation of wording.

This hadith has been narrated on the authority of 'Abdullah through other chains of transmitters.

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."

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

This hadith has been narrated on the authority of Hudhaifa through other chains of transmitters also.

This hadith has been transmitted on the same authority but with a slight variation of wording.