'Abdul Rahman bin Abu Bakr (RA) reported: We were one hundred and thirty (persons) with Allah's Apostle (ﷺ) . Allah's Apostle (ﷺ) said: Does any one of you possess food? There was a person with (us) who had a sa' of flour or something about that, and it was kneaded. Then a tall polytheist with dishevelled hair came driving his flock of sheep. Thereupon Allah's Apostle (ﷺ) said: Would you like to sell it (any one of these goats) or offer it as a gift or a present? He said: No, (I am not prepared to offer as a gift), but I would sell it. He (the Holy Prophet) bought a sheep from him, and it was slaughtered and its meat was prepared, and Allah's Messenger (ﷺ) commanded that its liver should be roasted. He (the narrator) said: By Allah, none among one hundred and thirty persons was left whom Allah's Messenger (ﷺ) had not given a part out of her liver; if anyone was present he gave it to him. but if he was absent it was set aside for him. And he (the Holy Prophet) filled two bowls (one with soup and the other with mutton) and we all ate out of them to our hearts' content, but (still) some part was (left) in (those) two bowls, and I placed it on the camel- (or words to the same effect).

'Abdul Rabman bin Abu Bakr (RA) reported that the people of Suffa were very poor. Once the Messenger of Allah (ﷺ) said (to his Companions): He who amongst you has food for two persons should take three (guests with him), and he who has with him food for four persons should take five or six (guests with him for entertaining them). It was (in accordance with these instructions of the Holy Prophet) that Abu Bakr (RA) brought three persons, and the Apostle of Allah (ﷺ) brought ten persons (as guests to their respective houses). Abu Bakr (RA) had brought three persons (he himself, and myself), my father and my mother (along with therm). He (the narrator) said: I do not know whether he also said: My wife and one servant who was common between our house and that of Abu Bakr. Abu Bakr (RA) had had his evening meal with Allah's Apostle (ﷺ) . He stayed here until night prayer had been offered. He then came back (to the house of Allah's Apostle) (ﷺ) and stayed there until Allah's Messenger (ﷺ) felt drowsy and (Abu Bakr) then came (back to his own house) when (a considerable) part of the night had been over, as Allah had desired. His wife said to him: What held you back from your guests? He said: Oh! have you not served them the evening meal (by this time)? She said: It was in fact served to them. but they refused to eat until you came. He ('Abdul Rahman) said: I slunk away and bid myself. He (Abu Bakr) said: O, you stupid fellow, and he reprimanded me, and said to the guests: Eat, though it may not be pleasant now. He said: By Allah. I will never eat it. He ('Abdul Rahman) said: By Allah! we did not take a morsel when from beneath that (there appeared) more until they had eaten to their fill, and lo! it was more than what it was before. Abu Bakr (RA) saw that and found that it was so or more than that. He said to his wife: Sister of Band Firis, what is this? She said: By the coolness of my eyes. it is in excess by three times over the previous one. Then Abu Bakr (RA) ate saying: That was from the Satan (viz. his vow for not eating the food). He then took a morsel out of that and then took it (the rest) to the Messenger of Allah (ﷺ) , and it was kept there until morning, and during (those days) there was a covenant between us and some other people, and the period of covenant was over, and we had appointed twelve officials with every person amongst them. It is Allah only Who knows as to how many people were there with each of them. He sent (this food to them) and all of them ate out of it.

The previous hadith is narrated likewise through another chain of transmitters.

ahadeeth bin Jundub reported: Allah's Messenger (ﷺ) forbade us to give names to our servants as these four names: Aflah (Successful), Rabah (Profit), Yasar (Wealth), and Nafi' (Beneficial).

'Amr bin Sharid reported on the authority of his father that Allah's Messenger (ﷺ) asked him to recite poetrv, the rest of the hadith is the same, out with this addition: "He (that is Umayya bin Abu Sharid was about to become a muslim" and in the hadith transmitted on the authority, of Ibn Mahdi (the words are) "He was almost a Muslim in his poetry."

Anas bin Malik (RA) reported Allah's Messenger (ﷺ) as saying: There would be such a vast distance between the sides of my Cistern as it is between Sana' and Madinah.

This hadith has been transmitted on the authority of Qatada.

Sa'id bin jubair reported: I said to Ibn Abbas (RA) that Nauf al-Bikali was of the opinion that Moses (ؑ) (peace be upon him), the Apostle (ﷺ) of Bani Isra'il, was not the same who accompanied Khadir, whereupon he said: The enemy of Allah tells a lie. I heard Ubayy bin Ka'b say: Moses (ؑ) (peace be upon him) stood up to give sermon to the people of Isra'il. He was asked as to who amongst the people has the best knowledge, whereupon he said: I have the best knowledge. Thereupon Allah was annoyed with him that he did not attribute (the best knowledge) to Him. He revealed to him: A servant amongst My servants is at the junction of two rivers who has more knowledge than yours. Moses (ؑ) said: How can I meet him? It was said to him: Carry a fish in the large basket and the place where you find it missing there you will find him. Thereupon Moses (ؑ) proceeded forth along with a young man (Yusha'). Joshua bin Nun and Moses (ؑ) (peace be upon him) put the fish in the basket and there went along with him the young man (Yusha') until they came to a certain rock and Moses (ؑ) and his companion went to sleep and the fish stirred in that basket and fell into the ocean and Allah stopped the current of water like a vault until the way was made for the fish. Moses (ؑ) and his young companion were astonished and they walked for the rest of the day and the night and the friend of Moses (ؑ) forgot to inform him of this incident. When it was morning, Moses (ؑ) (peace be upon him) said to the young man: Bring for us the breakfast for we are dead tired because of this journey, and they did not feel exhausted until they had passed that place where they had been commanded (to stay). He said: Don't you know that when we reached the Sakhra (rock) I forgot the fisii and noth ng made me forget it but the satan that I. could nit remember it? How strange is it that the fish found a way in the river? Moses (ؑ) said: That was what we had been aiming at. Then both of them retraced their steps until they reached Sakhra; there they saw a man covered with a cloth. Moses (ؑ) greeted him. Khadir said to him: Where is as-Salam in our country? He said: I am Moses (ؑ), whereupon he (Khadir) said: You mean the Moses (ؑ) of Bani Isra'il? He said: Yes. He (Khadir) said: You have a knowledge out of the knowledge of Allah which in fact Allah imparted to you and about that I know nothing and I have knowledge out of Allah's knowledge which He imparted to me and about that you do not know. Moses (ؑ) (peace be upon him) said to him: May I follow you so that you may teach me that with which you have been taught righteousness. He said: You will not be able to bear with me; how you will be able to bear that about which you do not know? Moses (ؑ) said: Thou will find me patient, nor shalt I disobey you in aught. Khadir said to him: If you were to follow me, then do not ask me about anything until I myself speak to you about it. He said: Yes. So Khadir and Moses (ؑ) set forth on the bank of the river that there came before them a boat. Both of them talked to them (the owners of the boat) so that they might carry both of them. They had recognised Khadir and they carried them free. Khadir thereupon took hold of a plank in the boat and broke it away. Moses (ؑ) said: These people have carried us without any charge and you attempt to break their boat so that the people sailing in the boat may drown. This is (something) grievous that you have done. He said: Did I not say that you would not bear with me? He said: Blame me not for what I forgot and be not hard upon what I did. Then both of them got down from the boat and began to walk along the coastline that they saw a boy who had been playing with other boys. Khadir pulled up his head and killed him. Moses (ؑ) said: Have you killed an innocent person who is in no way guilty of slaying another? You have done something horrible. Thereupon he said: Did I not say to you that you will not be able to bear with me? He ( Moses (ؑ)) said: This (act) is more grievous than the first one. He ( Moses (ؑ)) further said. If I ask you about anything after this, keep not company with me, then you would no doubt find (a plausible) excuse for this. Then they both walked on until they reached the inhabitants of a village. They asked its inhabitants for food but they refused to entertain them as their guests. They found in it a wall which had been bent on one side and was about to fall. Khadir set it right with his own hand. Moses (ؑ), said to him: It is the people to whom we came but they showed us no hospitality and they did not serve us food. If you wish you can get wages for it. He (Khadir) said: This is the parting of ways between me and you. Now I wish to reveal to you the significance of that for which you could not bear with me. Allah's Messenger (ﷺ) said. May Allah have mercy upon Moses (ؑ)! I wish if Moses (ؑ) could show patience and a (fuller) story of both of them could have been told. Allah's Messenger (ﷺ) said that the first thing which Moses (ؑ) said was out of forgetfulness. Then there came a sparrow until it perched on the wall of the boat and took water from the ocean. Thereupon, Khadir said: My knowledge and your knowledge in comparison with the knowledge of Allah is even less than the water taken by the sparrow in its beak in comparison to the water of the ocean, and Sa'id bin jubair used to recite (verses 79 and 8O of Sura Kahf) in this way: There was before them a king who used to seize every boat by force which was in order, the boy was an unbeliever.

Abu 'Uthman reported on one of the days when Allah's Messenger (ﷺ) was fighting and none remained with him save Talha and Sa'd.

This hadith has been narrated on the a tliority of Ibn Abi Aufa through other chains of transmitters.

Salman reported: In case it lies in your power don't be one to enter the bazar first and the last to get out of that because there is a bustle and the standard of Satan is set there. He said: I was informed that Gabriel (ؑ) (RA) came to Allah's Apostle (ﷺ) and there was with him Umm Salamah and he began to talk with him. He then stood up, whereupon Allah's Apostle (ﷺ) said to Umm Salamahh (RA) : (Do you know) who was he and what did he say? She said: He was Dihya (Kalbi). He reported Umm Salamah having said: By Allah, I did not deem him but only he (Dihya) until I heard the address of Allah's Apostle (ﷺ) informing him about us. He (the narrator) said: I said to 'Uthman: From whom did you hear it? He said: From Usama bin Zaid.

Anas bin Malik (RA) reported that Allah's Apostle (ﷺ) told me something secretly. I informed none about that and Umm Sulaim asked me about it, but I did not tell her even.

Jabir bin 'Abdullah reported Allah's Apostle (ﷺ) as saying one mouth before his death (or something like it): None amongst the created beings who had been living by that time (during the lifetime of Allah's Apostle) (ﷺ) .... 'Abdul Rahman has interpreted these words of Allah's Apostle (ﷺ) as: The ages (of the people) would be diminished.

This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters but with a variation of words (and that is): "By Allah, let that accompany us not which has been damned, or he said like it."

This hadith has been narrated on the authority of Zaid bin Aslam with the same chain of transmitters.

Jundub reported that Allah's Messenger (ﷺ) stated that a person said: Allah would not forgive such and such (person). Thereupon Allah the Exalted and Glorious, said: Who is he who adjures about Me that I would not grant pardon to so and so; I have granted pardon to so and so and blotted out his deeds (who took an oath that I would not grant pardon to him).

Abu Hassan reported: I said to Abu Hurairah (RA) that my two children had died. Would you narrate to me anything from Allah's Messenger (ﷺ) a hadith which would soothe our hearts in our bereavements? He said: Yes. Small children are the fowls of Paradise. If one of them meets his father (or he said his parents) he would take hold of his cloth, or he said with his hand as I take hold of the hem of your cloth (with my hand). And he (the child) would not take off (his hand) from it until Allah causes his father to enter Paradise.

Ubayye bin Ka'b reported that Allah's Messenger (ﷺ) said: The young man whom Khadir killed was a non-believer by his very nature and had he survived he would have involved his parents in defiance and unbelief.

This hadith has been transmitted on the authority of Isma'il through other chains of narrators.

This hadith has been narrated on the authority of Mu'tamar from his father with the same chain of transmitters, with a slight variation of wording.

This hadith has been transmitted on the authority of Abu Musa with a slight variation of wording.

Anas reported from Allah's Messenger (ﷺ) (this suppli- cation) but with this variation that these words are not found in that supplication:" From the trial of life and death."

Usama bin Zaid reported that Allah's Messenger (ﷺ) said: I stood at the door of Paradise and I found that the overwhelming majority of those who entered therein was that of poor persons and the wealthy persons were detained to get into that. The denizens of Hell were commanded to get into Hell, and I stood upon the door of Fire and the majority amongst them who entered there were women.

Usama bin Zaid reported Allah's Messenger (ﷺ) as saying: I have not left after me any (chance) of turmoil more injurious to men than the harm done to the men because of women.

Usama bin Zaid bin Harith and Sa'id bin Zaid bin 'Amr bin Naufal both reported Allah's Messenger (ﷺ) as saying: I have not left after me turmoil for the people but the harm done to men by women.

This hadith has been transmitted on the authority of Mu'tamir, reported on the authority of his father.

This hadith has been narrated on the authority of Shu'bah with the chain of transmitters but with a slight variation of wording and Qatada explained the word "lam yasiru" as: "I find no good in store for me in the eye of Allah."

Ibn Mas'ud reported that a person came to Allah's Messenger (ﷺ) and told him that he had kissed a woman or touched her with his hand or did something like this. He inquired of him about its expiation. It was (on this occasion) that Allah, the Exalted and Glorious, revealed this verse (as mentioned above).

Abu Hurairah (RA) reported that Abu Jahl asked (people) whether Muhammad placed his face (on the ground) in their presence. It was said to him: Yes. He said: By Lat and Uzza. If I were to see him do that, I would trample his neck, or I would besmear his face with dust. He came to Allah's Messenger (ﷺ) as he was engaged in prayer and thought of trampling his neck and the people said that he came near him but turned upon his heels and tried to repulse something with his hands. It was said to him: What is the matter with you? He said: There is between me and him a ditch of fire and terror and wings. Thereupon Allah's Messenger (may peace he upon him) said: If he were to come near me the angels would have torn him to pieces. Then Allah, the Exalted and Glorious, revealed this verse- (the narrator) said: We do not whether it is the hadith transmitted to Abu Hurairah (RA) or something conveyed to him from another source: "Nay, man is surely inordinate, because he looks upon himself as self-sufficient. Surely to thy Lord is the return. Hast thou seen him who forbids a servant when he prays? Seest thou if he is on the right way, or enjoins observance of piety? Seest thou if he [Abu Jah]] denies and turns away? Knowest he not that Allah sees? Nay. if he desists not, We will seize him by the forelock-a lying, sinful forelock. Then let him summon his council. We will summon the guards of the Hell. Nay! Obey not thou him" (Icvi. 6-19). (Rather prostrate thyself.) Ubaidullah made this addition: It was after this that (prostration) was enjoined upon and Ibn Abdul Ala made this addition that by Nadia he meant his people.

Anas bin Malik (RA) reported that Allah's Messenger (ﷺ) thus told him: When a non-believer does good he is made to taste its reward in this world. And so far as the believer is concerned, Allah stores (the reward) of his virtues for the Hereafter and provides him sustenance in accordance with his obedience to Him.

Jabir b 'Abdullah reported that Allah's Messenger (ﷺ) met Ibn Sa'id (Sayyad) and there were with him Abu Bakr (RA) and 'Umar and Ibn Sayyad was in the company of children. The rest of the hadith is the same.

Abu Sa'id Khudri reported: Ibn Sa'id said to me something for which I felt ashamed. He said: I can excuse others; but what has gone wrong with you, O Companions of Muhammad, that you take me as Dajjal? Has Allah's Apostle (ﷺ) not said that he would be a Jew whereas I am a Muslim and he also said that he would not have children, whereas I have children, and he also said: verily, Allah has prohibited him to enter Makkah whereas I have performed Pilgrimage, and he went on saying this that I was about to be impressed by his talk. He (however) said this also: I know where he (Dajjal) is and I know his father and mother, and it was said to him: Won't you feel pleased if you would be the same person? Thereupon he said: If this offer is made to me, I would not resent that.

Anas reported Allah's Messenger (ﷺ) as saying: I and the Last Hour have been sent like this and (he while doing it) joined the forefinger with the middle finger.

Sa'd bin Abu Waqqas is reported to have, said: By Allah, I am the first person amongst the Arabs to throw an arrow in the cause of Allah and we used to go with Allah's Messenger (ﷺ) and there was no food for us to eat but only the leaves of hubla and samur trees (they are wild trees) and as a result thereof one amongst us would relieve himself as does the goat. (How strange it is) that now the people of Banu Asad (the progeny of Zubair) instruct me in religion and try to impose punishment upon me (in regard to it). If it is so (that I am so ignorant of religion), then indeed, I am undone and my deeds have been lost. Ibn Numair, however, did not make a mention of the word (idhan) thus (in his narration).