The same tradition has been narrated by a different chain of transmitters with a slight difference in the wording.

It has been narrated on the authority of Abu Sa'id al-Khudri who said: The people of Quraiza surrendered accepting the decision of Sa'd bin Mu'adh about them. Accordingly, the Messenger of Allah (ﷺ) sent for Sa'd who came to him riding a donkey. When he approached the mosque, the Messenger of Allah (ﷺ) said to the Ansar: Stand up to receive your chieftain. Then he said (to Sa'd): These people have surrendered accepting your decision. He (Sa'd) said: You will kill their fighters and capture their women and children. (Hearing this), the Propbet (may peace he upon him) said: You have adjudged by the command of God. The narrator is reported to have said: Perhaps he said: You have adjuged by the decision of a king. Ibn Muthanna (in his version of the tradition) has not mentioned the alternative words.

This tradition has been transmitted by a different chain of narrators with a different wording, the last in the chain being the same narrator, (i.e. 'Abdullah bin Mughaffal), who said: A bag containing food and fat was thrown to us. I lept forward to catch it. Then I turned round and saw (to my surprise) the Messenger of Allah (ﷺ) and I felt ashamed of my act in his presence.

It has been narrated through a still different chain of transmitters by the same narrator (i. e. Abu Ishaq) who said: I heard from Bara' who was asked by a man from the Qais tribe: Did you run away from the Messenger of Allah (ﷺ) on the Day of Hunain? Bara' said: But the Messenger of Allah (ﷺ) did not run away. On that day Banu Hawzzin took part in the battle as archers (on the side of the disbelievers). When we attacked them, they retreated and we fell upon the booty; (they rallied) and advanced towards us with arrows. (At that time) I saw the Messenger of Allah (ﷺ) riding on his white mule and Abu Sufyan (RA) bin al-Harith was holding its bridle. He (the Messenger of Allah (ﷺ) was saying: I am the Prophet. This is no untruth. I am a descendant of 'Abdul Muttalib.

This hadith has been narrated on the authority of Bara' with another chain of transmitters, but this hadith is short as compared with other ahadith which are more detailed.

It has been narrated on the authority of Abu Ishaq, who heard Bars' bin Azib (RA) say: When the Messenger of Allah (ﷺ) made peace with the people of Hudaibiya, 'Ali drew up the agreement between them, and so he wrote: Muhammad, the Messenger of Allah. (This is followed by the same wording as we have in the previous tradition except the omission of the words: This is what he has settled.)

This tradition has been narrated through a different chain of transmitters.

It has been narrated by'Abdullah (b. Mas'ud) who said: When the Messenger of Allah (ﷺ) was lying postrate in prayer and around him were some people from the Quraish, 'Uqba bin Abu Mu'ait brought the foetus of a she-camel and threw it on the back of the Messenger of Allah (ﷺ) . He did not raise his head until Fatima arrived, removed it from his back and cursed him who had done that (ugly act). He said: O Allah, it is for Thee to deal with the chiefs of the Quraish. Abu Jahl bin Hisham, 'Utba bin Rabi'ah. Uqba bin Abu Mu'ait, Shaiba bin Rabi'ah, Umayya bin Khalaf or Ubayy bin Khalaf (Shu'bah, one of the narrator of this tradition is in doubt about the exact person). I saw that all were slain in the Battle of Badr and their dead bodies were thrown into a well, except that of Umayya or Ubayy which was cut into pieces and was thrown into the well.

This hadith has been narrated on the authority of Aswad bin Qais with the same chain of transmitters.

It has been reported on the authority of Barra' who said: The Messenger of Allah (ﷺ) was carrying the earth with us on the Day of Ahzab and the whiteness of his belly had been covered with earth. (While engaged in this toil) he was reciting: By God, if Thou hadst not guided us We would have neither been guided aright nor practised charity, Nor offered prayers. Descend on us peace and tranquillity. Behold I these people (the Makkahns) refused to follow us. According to another version, he recited: The chieftains (of the tribes) refused to follow us When they contemplated mischief, we rejected it. And with this (verse) he would raise his voice. ________ Book 019, Number 4443: It has been narrated on the authority of Abu Ishaq who said: I heard from Bara' a similar tradition except that he said: "These people (the Makkahns) rebelled against us."

It has been narrated on the authority of Abu Ishaq who said: I heard from Bara' a similar tradition except that he said: "These people (the Makkahns) rebelled against us."

It has been narrated on the authority of Anas bin Malik (RA) that the Messenger of Allah (ﷺ) said: O God, there is no life, but the life of the Hereafter, So forgive Thou the Ansar and the Muhajirs.

It has been narrated on the authority of Anas bin Malik (RA) that the Messenger of Allah (ﷺ) said: O God, there is no life, but the life of the Hereafter, So forgive Thou the Ansar and the Muhajirs.

It has been narrated on the authority of Abu Ishaq that 'Abdullah bin Yazid went (out of the city) with people for offering "Istisqa" ' prayer (for rainfall). He offered two rak'ahs. Then he prayed for rain. That day I met Zaid bin Arqam. There was only one man between me and him (at that time). I asked him: How many military expeditions did the Messenger of Allah (ﷺ) undertake? He said: Nineteen expeditions. I asked him: On how many expeditions did you accompany him? He said: On seventeen expeditions. I asked: Which was the first expedition he led? He answered: Dhat-ul-Usair or 'Ushair.

This tradition has been narrated through more; than one chain of transmitters.

It has been narrated on the authority of Abu Malik that Ubaidullah bin Ziyad visited Ma'qil bin Yaser in the latter's illness. Ma'qil said to him: I am narrating to you a tradition. If I were not at death's door, I would not narrate it to you. I heard the Messenger of Allah (ﷺ) say: A ruler who, having obtained control over the affairs of the Muslims, does not strive for their betterment and does not serve them sincerely shall not enter Paradise with them.

It has been narrated on the authority of Yahya bin Husain who learnt the tradition from his grandmother. She said that she heard the Holy Prophet (ﷺ) delivering his sermon on the occasion of the Last Pilgrimage. He was saying: If a slave is appointed over you and he conducts your affairs according to the Book of Allah, you should listen to him and obeey (his orders).

This hadith has been transmitted on the authority of 'Ubaidullah.

It has been narrated on the authority of Abu 'Abdul Rahman from 'Ali that the Messenger of Allah (ﷺ) sent a force (on a mission) and appointed over them a man. He kindled a fire and said: Enter it. Some people made up their minds to enter it (the fire), (carrying out the order of their commander), but the others said: We fled from the fire (that's why we have come into the fold of Islam). The matter was reported to the Messenger of Allah (ﷺ) . He said to those who Contemplated entering (the fire at the order of their commander): If you had entered it, you would have remained there until the Day of Judgment. He commanded the act of the latter group and said: There is no submission in matters involving God's disobedience or displeasure. Submission is obligatory only in what is good (and reasonable).

It has been narrated on the authority of Usaid bin Hudair that a man from the Ansar took the Messenger of Allah (ﷺ) aside and said to him: Will you not appoint me governor as you have appointed so and so? He (the Messenger of Allah) (ﷺ) said: You will surely come across preferential treatment after me, so you should be patient until you meet me at the Cistern (Haud-i-Kauthar).

It has been narrated on the authority of Alqama bin Wai'l al-Hadrami who learnt the tradition from his father. The latter said: Salama bin Yazid al-ju'afi asked the Messenger of Allah (ﷺ) : Prophet (ﷺ) of Allah, what do you think if we have rulers who rule over us and demand that we discharge our obligations towards them, but they (themselves) do not discharge their own responsibilities towards us? What do you order us to do? The Messenger of Allah (ﷺ) avoided giving any answer. Salama asked him again. He (again) avoided giving any answer. Then he asked again-it was the second time or the third time-when Ash'ath bin Qais (finding that the Holy Prophet (ﷺ) was unnecessarily being pressed for answer) pulled him aside and said: Listen to them and obey them, for on them shall he their burden and on you shall be your burden.

It has been narrated on the authority of Hudhaifa bin al-Yaman who said: People used to ask the Messenger of Allah (ﷺ) about the good times, but I used to ask him about bad times fearing lest they overtake me. I said: Messenger of Allah, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one? He said: Yes. I asked: Will there be a good time again after that bad time? He said: Yes, but therein will be a hidden evil. I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know good points as well as bad points. I asked: Will there be a bad time after this good one? He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whoso responds to their call they will throw them into the fire. I said: Messenger of Allah, describe them for us. He said: All right. They will be a people having the same complexion as ours and speaking our language. I said: Messenger of Allah, what do you suggest if I happen to live in that time? He said: You should stick to the main body of the Muslims and their leader. I said: If they have no (such thing as the) main body and have no leader? He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state.

This hadlth has been narrated on the authority of Jarir with the same chain of transmitters with a slight variation in wording.

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.

The same 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."

A version of the tradition transmitted on the authority of 'Urwa bin al-ja'd does not mention" reward and booty".

It has been narrated on the authority of Anas bin Malik (RA) that the Messenger of Allah (ﷺ) said: There is a blessing in the forelocks of the war horses.

The tradition has been handed down through a different 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) (through a different chain of transmitters) that the Messenger of Allah (ﷺ) said: Nobody who enters Paradise will (ever like to) return to this world even if he were offered everything on the surface of the earth (as an inducement) except the martyr who will desire to return to this world and be killed ten times for the sake of the great honour that has been bestowed upon him.

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 Abu Ishaq, that he heard Bara' talking about the Qur'anic verse:" Those who sit (at home) from among the believers and those who go out for Jihad in the way of Allah are not aqual" (iv. 95).

It has been narrated on the authority of Abu Musa Ash'ari that a desert Arab came to the Holy Prophet (ﷺ) and said: Messenger of Allah, one man fights fgr the spoils of war; another fights that he may be remembered, and another fights that he may see his (high) position (achieved as a result of his valour in fighting). Which of these is fighting in the cause of God? The Messenger of Allah (ﷺ) said: Who fights so that the word of Allah is exalted is fighting in the way of Allah.

It has been narrated through a different chain of transmitters on the authority of Sufyan who said that he heard 'Umar bin al-Khattab relate (this tradition) from the Holy Prophet (ﷺ) while he was delivering a sermon from the pulpit.

It has been narrated on the authority of Jabir bin ahadeeth that the Holy Prophet (ﷺ) said: This religion will continue to exist, and a group of people from the Muslims will continue to fight for its protection until the Hour is established.

It has been narrated on the authority of Jabir that the Messenger of Allah (ﷺ) said: If one of you comes (back from a journey) at night, he should not enter his house as a night visitor (but should wait) until a woman whose husband has been away from house has removed the hair from her private parts and a woman with dishevelled hair has combed her hair.

The same tradition has been narrated through another chain of transmitters on the same authority.

It has been narrated on the authority of Jabir that the Messenger of Allah (ﷺ) said: If one of you comes (back from a journey) at night. he should not enter his house as a night visitor (but should wait) until a woman whose husband has been away from house has removed the hair from her private parts and a woman with dishevelled hair has combed her hair.