This hadith has been transmitted on the authority of al-A'mash and there is no mention by Shu'bah and Waki' of 'Abdul Rahman bin Auf and Khalid.

Usair bin Jabir reported that when people from Yemen came to help (the Muslim army at the time of jihad) he asked them: Is there amongst you Uwais bin 'Amir? (He continued finding him out) until he met Uwais. He said: Are you Uwais bin , Amir? He said: Yes. He said: Are you from the tribe of Qaran? He said: Yes. He (Hadrat) 'Umar (again) said: Did you suffer from leprosy and then you were cured from it but for the space of a dirham? He said: Yes. He ('Umar) said: Is your mother (living)? He said: Yes. He ('Umar) said: I heard Allah's Messenger (ﷺ) say: There would come to you Uwais bin Amir with the reinforcement from the people of Yemen. (He would be) from Qaran, (the branch) of Murid. He had been suffering from leprosy from which he was cured but for a spot of a dirham. His treatment with his mother would have been excellent. If he were to take an oath in the name of Allah, He would honour that. And if it is possible for you, then do ask him to beg forgiveness for you (from your Lord). So he (Uwais) begged forgiveness for him. Umar said: Where do you intend to go? He said: To Kufa. He ('Umar) said: Let me write a letter for you to its governor, whereupon he (Uwais) said: I love to live amongst the poor people. When it was the next year, a person from among the elite (of Kufa) performed Hajj and he met Umar. He asked him about Uwais. He said: I left him in a state with meagre means of sustenance. (Thereupon) Umar said: I heard Allah's Messenger (ﷺ) as saying: There would come to you Uwais bin 'Amir, of Qaran, a branch (of the tribe) of Murid, along with the reinforcement of the people of Yemen. He had been suffering from leprosy which would have been cured but for the space of a dirham. His treatment with his mother would have been very kind. If he would take an oath in the name of Allah (for something) He would honour it. Ask him to beg forgiveness for you (from Allah) in case it is possible for you. So he came to Uwais and said.: Beg forgiveness (from Allah) for me. He (Uwais) said: You have just come from a sacred journey (Hajj) ; you, therefore, ask forgiveness for me. He (the person who had performed Hajj) said: Ask forgiveness for me (from Allah). He (Uwais again) said: You have just come from the sacred journey, so you ask forgiveness for me. (Uwais further) said: Did you meet Umar? He said: Yes. He (Uwais) then begged forgiveness for him (from Allah). So the people came to know about (the status of religious piety) of Uwais. He went away (from that place). Usair said: His clothing consisted of a mantle, and whosoever saw him said: From where did Uwais get this mantle?

Abu Hurairah (RA) reported that a person said: Allah's Messenger, I have relatives with whom I try, to have close relationship, but they sever (this relation). I treat them well, but they treat me ill. I am sweet to them but they are harsh towards me. Upon this he (the Holy Prophet) said: If it is so as you say, then you in fact throw hot ashes (upon their faces) and there would always remain with you on behalf of Allah (an Angel to support you) who would keep you dominant over them so long as you adhere to this (path of righteousness).

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

This hadith has been reported by Miqdam bin Shuraih bin Hani with the same chain of transmitters but with this addition: "'A'isha mounted upon a wild camel and she began to make that go round and round. Thereupon Allah's Messenger (ﷺ) said: You should show kindness, and then he made a mention of this hadith.

Ibn Abbas (RA) reported: I was playing with children that Allah's Messenger (ﷺ) happened to pass by (us). I hid myself behind the door. He (the Holy Prophet) came and he patted upon my shoulders and said: Go and call Mu'awiyah. I returned and said: He is busy in taking food. He again asked me to go and call Mu'awiyah to him. I went (and came back) and said that he was busy in taking food, whereupon he said: May Allah not fill his belly! Ibn Muthanna, said: I asked Umm Umayya what he meant by the word Hatani. He said: It means "he patted my shoulders".

'Abdullah bin Mas'ud reported that Muhammad (ﷺ) said: Should I inform you that slandering, that is in fact a tale-carrying which creates dissension amongst people, (and) he (further) said: The person tells the truth until he is recorded as truthful, and he tells a lie until he is recorded as a liar.

Abu Hurairah (RA) reported that he (the Holy Prophet) said: Three (children) who die in childhood.

A hadith like this has been transmitted on the authority of 'Abdullah.

This hadith has been narrated through another chain of transmitters also and the one transmitted on the authority of Shu'bah (the words are): "People love him." In the hadith transmitted on the authority of 'Abd-us-Samad (the words are): "People praise him as stated by Hammad."

This hadith has been narrated on the authority of 'Ali through another chain of transmitters.

This hadith has been transmitted on the authority of Anas bin Malik (RA) through another chain of narrators, but with a slight variation of wording.

Jarir bin 'Abdullah reported Allah's Messenger (ﷺ) as saying: The servant does not introduce good practice which is followed after him.... The rest of the hadith is the same.

This hadith has been narrated on the authority of 'Ubadah bin Samit through another chain of transmitters.

This hadith has been reported on the authority of Qatida with the same chain of transmitters.

Abu Hurairah (RA) reported Allah's Apostle (ﷺ) as saying that Allah, the Exalted and Glorious, said: When My servant draws close to Me by the span of a palm, I draw close to him by the cubit and when he draws close to Me by the cubit, I draw close to him by the space (covered) by two hands, and when he draws close to Me by the space (covered) by two hands, I go in hurry towards him.

This hadith had been transmitted on the authority of Anas through another chain of narrators.

Agharr Abi Muslim reported: I bear witness to the fact that both Abu Hurairah (RA) and Abu Sa'id Khudri were present when Allah's Messenger may peace be upon him) said: The people do not sit but they are surrounded by angels and covered by Mercy, and there descends upon them tranquillity as they remember Allah, and Allah makes a mention of them to those who are near Him.

Al-Bara' bin 'Azib (RA) reported that Allah's Messenger (in may peace be upon him) commanded a person (in these words): When you go to bed during night, you should say: "O Allah, I surrender myself to Thee and entrust my affair to Thee, with hope in Thee and fear of Thee. There is no resort and no deliverer (from hardship but Thou). I affirm my faith in the Book which Thou revealed and in the Messengers whom Thou sent." If you die in this state you would die on Fitra, and Ibn Bashshdr did not make a mention of "night" in this hadith.

This hadith has been transmitted on the authority of al-Bara' bin 'Azib (RA) that Allah's Messenger (ﷺ) commanded a person (in these words) and there is no mention of this: "if you get up in the morning you would get up with a bliss."

This hadith has been narrated on the authority of Muhammad bin ja'far through another chain of transmitters.

This hadith has been narrated on the authority of Shu'bah with the same chain of transmitters.

'Abdullah reported that Allah's Messenger (ﷺ) used to supplicate (in these words): "O Allah. I beg of Thee the right guidance, safeguard against evils, chastity and freedom from want."

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

It is reported on the authority of Ali that Fatima had corns in her hand because of working at the hand-mill. There had fallen to the lot of Allah's Apostle (ﷺ) some prisoners of war. She (Fatima) came to the Holy Prophet (ﷺ) but she did not find him (in the house). She met A'isha and informed her (about her hardship). When Allah's Apostle (ﷺ) came, she ( A'isha) informed him about the visit of Fatima. Allah's Messenger (ﷺ) came to them (Fatima and her family). They had gone to their beds. 'Ali further (reported): We tried to stand up (as a mark of respect) but Allah's Messenger (ﷺ) said: Keep to your beds, and he sat amongst us and I felt coldness of his feet upon my chest. He then said: May I not direct you to something better than what you have asked for? When you go to your bed, you should recite Takbir (Allah-o-Akbar) thirty-four times and Tasbih (Subhdn Allah) thirty-three times and Tahmid (al-Hamdu li-Allah) thirty-three times, and that is better than the servant for you.

Ibn 'Abbas reported that Allah's Apostle (ﷺ) used to supplicate during the time of trouble (in these words): "There is no god but Allah, the Great, the Tolerant, there is no god but Allah, the Lord of the Magnificent Throne There is no god but Allah, the Lord of the Heaven and the earth, the Lord of the Edifying Throne."

Abu Sa'id Khudri reported that Allah's Messenger (ﷺ) said: The world is sweet and green (alluring) and verily Allah is going to install you as vicegerent in it in order to see how you act. So avoid the allurement of women: verily, the first trial for the people of Isra'll was caused by women. And in the hadith transmitted on the authority of Ibn Bashshar the words are: "So that He should see how you act."

A hadith like this has been narrated on the authority of Shu'bah with the same chain of transmitters.

'Abdullah bin Mas'ud reported it directly from Allah's Messenger (ﷺ) that he said: None is more self-respecting than Allah and it is because of this that He has prohibited abominable acts-both visible and invisible and nothing is loved by Allah more than the praise of His Ownself and it is because of this that He has praised Himself.

Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying: There was a person before you who had killed ninety-nine persons and then made an inquiry about the learned persons of the world (who could show him the way to salvation). He was directed to a monk. He came to him and told him that he had killed ninety-nine persons and asked him whether there was any scope for his repentance to be accepted. He said: No. He killed him also and thus completed one hundred. He then asked about the learned persons of the earth and he was directed to a scholar, and he told him that he had killed one hundred persons and asked him whether there was any scope for his repentance to be accepted. He said: Yes; what stands between you and the repentance? You better go to such and such land; there are people devoted to prayer and worship and you also worship along with them and do not come to the land of yours since it was an evil land (for you). So he went away and he had hardly covered half the distance when death came to him and there was a dispute between the angels of mercy and the angels of punishment. The angels of mercy said: This man has come as a penitant and remorseful to Allah and the angels of punishment said: He has done no good at all. Then there came another angel in the form of a human being in order to decide between them. He said: You measure the land to which he has drawn near. They measured it and found him nearer to the land where he intended to go (the land of piety), and so the angels of mercy took possession of it. Qatada said that Hasan told him that it was said to them that as death approached him, he crawled upon his chest (and managed) to slip in the land of mercy.

This hadith has been narrated on the authority of Qitada with the same chain of transmitters but (with this variation of wording): "Allah commanded the earth (from where) he wanted to come out to move itself away and to the other earth (where he wanted to go) to draw nearer."

Qais bin 'Ubad reported: We said to 'Ammar: Was your fighting (on the side of 'Ali in the Battle of Siffin) a matter of your own choice or you got its hints from Allah's Messenger (ﷺ) for it is likely for one to err in one's own discretion or was it because of any covenant that Allah's Messenger (ﷺ) got from you? He said: It was not because of any covenant that Allah's Messenger (ﷺ) got from us which he did get from other people, and he further said that Allah's Messenger (ﷺ) said: "In my Ummah." And I think that Hudhaifa reported to me and according to Ghundar (the words are) that he said: In my Ummah, there would be twelve hypocrites and they would not be admitted to Paradise and they would not smell its odour, until the camel would pass through a needle's hole. Dubaila (ulcer) would be enough to (torment them) -a kind of flame of Fire which would appear in their shoulders and it would protrude from their chest.

Ubayy bin Ka'b reported that the words of Allah, the Exalted and Glorious: "We will, surely, make them taste the lesser punishment before the severer punishment (that they may return)" (xxxii. 21) imply the torments of the world. (victory of) Rome, seizing (of the Makkahns), or smoke. And Shalba was in doubt about seizing or smoke.

This hadith has been transmitted on the authority of Shu'bah with a slight variation of wording.

Anas reported that the moon was split up in two parts and in the hadith recorded in Abu Dawud, the words are: "The moon was split up into two parts during the life of Allah's Messenger (ﷺ) ."

This hadith has been narrated on the authority of Anas bin Malik (RA) through another chain of transmitters, but with a slight variation of wording (and the words are): "I shall cause him to enter Hell." (The words subsequent to these) have not been mentioned.

Anas bin Malik (RA) reported that Allah's Messenger (ﷺ) said: It would be said to the non-believers on the Day of Resurrection: If you were to possess gold, filling the whole earth, would you like to secure your freedom by paying that? He would say: Yes. Thereupon it would be said to him: Something easier (than this) was demanded from you (but you paid no heed to it).

This hadith has been narrated on the authority of Ibn Ka'b through another chain of transmitters but with a slight variation of wording.

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

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