This hadith has been narrated on the authority of Abu Hurairah (RA) with another chain of transmitters.

This hadith has been narrated through another chain of transmitters with a slight variation of words.

This hadith has been narrated on the authority of Ibn 'Uyaina through another chain of transmitters (who added the words) "the Disperser of clouds" in his narration.

A similar hadith has been narrated on the authority of Abu Zinad through a different chain of transmitters.

Muammar informed us from Zuhri, who narrated from Ubaidullah bin Abdullah bin Utbah, and he narrated from Ibn Abbas (may Allah be pleased with him) that Abu Sufyan (may Allah be pleased with him) informed him face to face, saying: During the period of the truce that was between me and the Messenger of Allah (peace and blessings be upon him), I went on a journey. He said: During this time, when I was in Syria, a letter from the Messenger of Allah (peace and blessings be upon him) was brought to Heraclius, the ruler of Rome in Syria. He said: Dihyah Kalbi (may Allah be pleased with him) brought it and handed it over to the governor of Busra, and the governor of Busra delivered it to Heraclius. So Heraclius said: Is there anyone here from the people of this man who claims to be a prophet? They said: Yes. He said: So I was called along with some men from Quraysh. We came to Heraclius, and he made us sit before him and asked: Who among you is closest in lineage to this man who claims to be a prophet? Abu Sufyan said: I replied: I am. So they made me sit in front of him and my companions behind me. Then he called his interpreter and said to him: Tell them that I am going to ask this man about the one who claims to be a prophet. If he lies to me, then you all should deny him. He said: Abu Sufyan said: By Allah! If I had not been afraid that they would attribute a lie to me, I would have lied. Then he said to his interpreter: Ask him: How is his lineage among you? He said: I replied: He is of noble lineage among us. He asked: Was there any king among his ancestors? I replied: No. He asked: Did you ever accuse him of lying before he said what he said (about prophethood)? I replied: No. He asked: Who are his followers? Are they the noble or the weak? I replied: Rather, they are the weak. He asked: Are they increasing or decreasing? I replied: No, rather they are increasing. He asked: Does anyone among them, after entering his religion, dislike it and apostatize? I replied: No. He asked: Have you fought him? I replied: Yes. He asked: How was your fighting with him? I replied: The fighting between us and him is like the filling of a bucket—sometimes he harms us and sometimes we harm him. He asked: Does he break his promises? I replied: No, we are in a truce with him, and we do not know what he will do in it. He said: By Allah! Except for this one word, I could not add anything else. He asked: Has anyone said this (claim of prophethood) before him? I replied: No. He said to his interpreter: Tell them: I asked you about his lineage, and you said he is of noble lineage among you. That is how the messengers are sent, among the noblest of their people. And I asked: Was there any king among his ancestors? You claimed: No. I thought: If there had been a king among his ancestors, I would have said: He is a man seeking to reclaim the kingdom of his forefathers. And I asked you about his followers: Are they the weak or the noble? You said: Rather, they are the weak. The followers of the messengers are always the weak. And I asked you: Did you ever accuse him of lying before he said what he said? You said: No. So I knew that it is not possible for him to refrain from lying to people and then lie about Allah. And I asked you: Does anyone, after entering his religion, dislike it and leave it? You said: No. When faith enters the heart, it settles there. And I asked you: Are they increasing or decreasing? You said: They are increasing. Faith is like that until it is complete. And I asked you: Have you fought him? You said: Yes, and that the fighting between you and him is like the filling of a bucket—he kills from among you and you kill from among his people. That is how the messengers are tested, then the outcome is in their favor. And I asked you: Does he break his promises? You said: He does not break his promises, and that is how the messengers are; they do not betray. And I asked you: Has anyone said this before him? You said: No. I thought: If someone had said this before him, I would have said: He is a man repeating what was said before. He said: Then he asked: What does he command you to do? I replied: He commands us to pray, to give zakat, to maintain ties of kinship, and to be chaste. He said: If what you say about him is true, then he is indeed a prophet, and I knew that he was about to appear, but I did not think he would be from among you. And if I knew that I could reach him, I would love to meet him, and if I were with him, I would wash his feet, and his kingdom will reach the land beneath my feet. He said: Then he called for the letter of the Messenger of Allah (peace and blessings be upon him) and read it. In it was written: In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to Heraclius, the ruler of Rome. Peace be upon him who follows guidance. To proceed: I invite you with the call of Islam. Accept Islam and you will be safe. Accept Islam and Allah will give you your reward twice. But if you turn away, then upon you will be the sin of the peasants (your followers). And: "O People of the Book! Come to a word that is just between us and you: that we worship none but Allah, and that we associate nothing with Him, and that none of us shall take others as lords besides Allah. Then if they turn away, say: Bear witness that we are Muslims (those who submit to Allah)." When he finished reading the letter, voices were raised and there was much commotion. He ordered that we be expelled. He said: When we went out, I said to my companions: The matter of the son of Abu Kabshah has become great; even the king of Banu Asfar (the Romans) fears him. He said: After that, I was always certain about the matter of the Messenger of Allah (peace and blessings be upon him) that he would prevail, until Allah entered Islam into me by overpowering me.

'Abbas reported: I was with Allah's Apostle (ﷺ) on the Day of Hunain. The rest of the hadith is the same but with this variation that the hadith transmitted by Yonus and Ma'mar is more detailed and complete.

It has been narrated by Ibn'Abdullah who said: The Holy Prophet (ﷺ) entered Makkah. There were three hundred and sixty idols around the Ka’bah. He began to thrust them with the stick that was in his hand saying: "Truth has come and falsehood has vanished. Lo! falsehood was destined to vanish" (xvii. 8). Truth has arrived, and falsehood can neither create anything from the beginning nor can it restore to life

The same tradition has been narrated on the authority of Sahl bin Sa'd through a different chain of transmitters with a slight difference in the wording.

It has been narrated on the authority of Yazid bin Hurmuz who said: Najda bin 'Amir al-Haruri wrote to Ibn Abbas (RA) asking him about the slave and the woman as to whether they would get a share from the booty (it they participated in Jihad); about the killing of (enemy) children (in war); about the orphan as to when his orphanhood comes to an end; about kinsmen (of the Holy Prophet) as to who they are. He said to Yazid: Write to him. (If he were not likely to fall into folly, I would not have written to him.) Write: You have written asking about the woman and the slave whether they would get a share of the booty if they participated in Jihad. (You should know that) there is nothing of the sort for them except that they will be given a prize. And you have written asking me about the killing of the enemy children in war. (You should understand that) the Messenger of Allah (ﷺ) (may peare be upon him) did not kill them. and thou shouldst not kill them unless thou knew what the companion of Moses (ؑ) (i. e. Khadir) knew about the boy he had killed. And you have written asking me about the orphan as to when the period of his orphanhood comes to an end, so that the sobriquet of "orphan" is dropped from him. (In this regard, you should know that) the sobriquet "orphan" will not be dropped from him until he attains maturity of body and mind. And you have written asking me about the close relatives (of the Holy Prophet) as to who they are. We think that it is we, but our people have denied us this (position and its concomitant privileges).

It has been reported on the authority of Jabir bin ahadeeth who said: I heard the Messenger of Allah (ﷺ) say: The affairs of the people will continue to be conducted (well) as long as they are governed by twelve men. Then the Holy Prophet (ﷺ) said words which were obscure to me. I asked my father: What did the Messenger of Allah (ﷺ) say? He said: All of the (twelve men) will be from the Quraish.

It has been reported on the authority of Ibn 'Umar who said: I entered the apartment of (my sister) Hafsa. She said: Do yoa know that your father is not going to nominate his successor? I said: He won't do that (i. e. he would nominate). She said: He is going to do that. The narrator said: I took an oath that I will talk to him about the matter. I kept quiet until the next morning, still I did not talk to him, and I felt as if I were carryint, a mountain on my right hand. At last I came to him and entered his apartment. (Seeing me) he began to ask me about the condition of the people, and I informed him (about them). Then I said to him: I heard something from the people and took an oath that I will communicate it to you. They presume that you are not going to nominate a successor. If a grazer of camels and sheep that you had appointed comes back to you leaving the cattle, you will (certainly) think that the cattle are lost. To look after the people is more serious and grave. (The dying Caliph) was moved at my words. He bent his head in a thoughtful mood for some time and raised it to me and said: God will doubtlessly protect His religion. If I do not nominate a successor (I have a precedent before me), for the Messenger of Allah (ﷺ) did not nominate his successor. And if I nominate one (I have a precedent), for Abu Bakr (RA) did nominate. The narrator ( Ibn 'Umar (RA) ) said: By God. when he mentioned the Messenger of Allah (ﷺ) and Abu Bakr, I (at once) understood that he would not place anyone at a par with the Messenger of Allah (ﷺ) and would not nominate anyone.

It has been narrated on the authority of Abu Humaid as-Sa'idi who said: The Messenger of Allah (ﷺ) appointed a man from the Asad tribe who was called Ibn Lutbiyya in charge of Sadaqa (i. e. authorised hign to receive Sadaqa from the people on behalf of the State. When he returned (with the collictions), he said: This is for you and (this is mine as) it was presented to me as a gift. The narrator said: The Messenger of Allah (ﷺ) (may peace be upod him) stood on the pulpit and praised God and extolled Him. Then he said: What about a State official whom I give an assignment and who (comes and) says: This is for you and this has been presented to me as a gift? Why didn't he remain in the house of his father or the house of his mother so that he could observe whether gifts were presented to him or not. By the Being in Whose Hand is the life of Muhammad, any one of you will not take anything from it but will bring it on the Day of Judgment, carrying on his neck a camel that will be growling, or a cow that will be bellowing or an ewe that will be bleating. Then he raised his hands so that we could see the whiteness of his armpits. Then he said twice: O God, I have conveyed (Thy Commandments).

This tradition has been hanoed down through a different chain of transmitters on the authority of Hisham with aslight variation in the wording.

The same tradition has been handed down through more than one chain of transmitters.

The above hadith has been narrated through several other chains with slight differences of wording.

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

It has been narrated on the authority of Abu Hurairah (RA) who said: I heard the Messenger of Allah (ﷺ) say: I would not stay behind (when) an expedition (for Jihad was being mobilised) if it were going to be too hard upon the believers.... This is followed by the same words as have appeared in the previous tradition, but this tradition has the same ending as the previous hadith with a slight difference in the wording:" By the Being in Whose Hand is my life, I love that I should be killed in the way of Allah; then I should be brought back to life and be killed again in His way...."

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 Abu Hurairah (RA) that the Messenger of Allah (ﷺ) said: If some persons of my Umma (were not to undertake the hardships of Jihad), and he ( Abu Hurairah (RA) ) then narrated the rest of the hadith and then said: A journey undertaken for jihad in the evening or morning merits a reward better than the world and all that is in it.

It has been narrated on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) said: God laughs at the two men both of whom will enter Paradise (though) one of them kills the other. They said: Messenger of Allah, how is it? He said: One of them fights in the way of Allah, the Almighty and Exalted. and dies a martyr. Then God turns in mercy to the murderer who embraces Islam, fights in the way of Allah, the Almighty and Exalted, and dies a martyr.

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.

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 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.

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.

And Harun ibn Abdullah narrated to me, he said: Muhammad ibn Bakr narrated to us, Ibn Jurayj informed us, Nafi‘ informed me, he said: Ibn Umar said. And Ibn Abi Umar narrated to us, my father narrated to us, and Ma‘n ibn ‘Isa, from Malik ibn Anas, from Nafi‘, from Ibn Umar, he said: "The Messenger of Allah, peace and blessings be upon him, forbade eating domesticated donkey on the day of Khaybar, and the people were in need of it."

Anas reported: When Allah's Messenger (ﷺ) conquered Khaibar, we caught hold of the asses outside the village. We cooked them (their flesh). Then the announcer of Allah's Messenger (ﷺ) made the announcement: Listen, verily Allah and His Messenger have prohibited you (the eating of) their (flesh), for it is a loathsome evil of Satan's doing. Then the earthen pots were turned over along with what was in them, and these were brimming (with flesh) at that time.

This hadith has been narrated on the authority of Abu Ya'fur with the same chain of transmitters. Abu Bakr (RA) (one of the narrators) said "seven expeditions," whereas Ishaq said "six," and Ibn 'Umar (RA) said "six" or "seven".

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

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

Rafi' bin Khadij reported from his grandfather that he said: Allah's Messenger, we are going to encounter the enemy tomorrow, but we do not have long knives with us, should we then slaughter them with the peel of the reed? The rest of the hadith is the same. (And at the end the words are):" A camel became wild (and got out of our control). We attacked it with arrows until we made it fall down."

Ibn 'Umar reported that Allah's Messenger (ﷺ) forbade that the flesh of sacrificial animals be eaten beyond three (days) Salim (son of Ibn 'Umar (RA) ) said: Ibn 'Umar did not eat the flesh of the sacrificial animals beyond three (days). Ibn Abu 'Umar said:" Beyond three days."

Umm Salamah reported Allah's Messenger (ﷺ) having said this: When any one of you intending to sacrifice the animal enters in the month (of Dhu'l-Hijja) he should not get his hair or nails touched (cut). It was said to Sufyan that some of the (scholars) did not deem this hadith to be Maffu'. He said: But I deem it as Marfu' (i. e. chain of narration traceable right up to the Holy Prophet).

This hadith has been reported on the authority of Ibn 'Umar with different chains of transmitters but they have not mentioned: "In one of his expeditions" except Malik and Usama.

'Abdullah bin 'Amr reported that when Allah's Messenger (ﷺ) forbade (the preparation) of Nabidh in vessels, they said all the people cannot (afford to have) them. He (the Holy Prophet) then granted them permission (to prepare) Nabidh in a green pitcher, but not in those besmeared with pitch.

Ibn 'Umar reported this hadith from Allah's Messenger (ﷺ) through another chain of transmitters.

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying: When any one of you intends to eat (meal), he should eat with his right hand, and when he (intends) to drink he should drink with his right hand, for the Satan eats with his left hand and drinks with his left hand.

'Umar bin Abu Salama reported: I was under the care of Allah's Messenger (ﷺ) , and as my hand used to roam about in the dish he said to me: Boy, mention the name of Allah, and eat with your right hand and eat from what is near to you.

Abu Qatadah (RA) reported on the authority of his father that Allah's Apostle (ﷺ) forbade breathing in a vessel.

Ibn 'Abbas reported Allah's Messenger (may peace be upon him.) as saying: When any one of you eats food he should not wipe his hand until he has licked it himself or has given it to someone else to lick.