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

Umm Salamah reported Allah's Messenger (ﷺ) as saying: You bring to me, for (judgment) your disputes, some of you perhaps being more eloquent in their plea than others, so I give judgment on their behalf according to what I hear from them. (Bear in mind, in my judgment) if I slice off anything for him from the right of his brother, he should not accept that, for I sliced off for him a portion from the Hell.

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

'Amr bin al-'As reported that he heard Allah's Messenger (ﷺ) as saying: When a judge gives a decision, having tried his best to decide correctly and is right, there are two rewards for him; and if he gave a judgment after having tried his best (to arrive at a correct decision) but erred, there is one reward for him.

This hadith has been narrated on the authority of 'Abdul Rahman bin Abu Bakra (RA) through another chain of transmitters.

Zaid bin Khalid al-Juhani reported Allah's Apostle (ﷺ) as saying: Should I not tell you of the best witnesses? He is the one who produces his evidence before he is asked for it.

Zaid bin Khalid al-Juhani reported: A man came to Allah's Apostle (ﷺ) and asked him about picking up of stray articles. He said: Recognise (well) its bag and the strap (by which it is tied) then make announcement of that for a year. If its owner comes (within this time return that to him), otherwise it is yours. He (again) said: (What about) the lost goat? Thereupon he (the Holy Prophet (ﷺ)) said: It is yours or for your brother, or for the wolf. He said: (What about) the lost camel? Thereupon he said: You have nothing to do with it; it has a leather bag along with it, and its shoes also. It comes to the watering-place, eats (the leaves of the) trees until its master finds him.

Ibn 'Umar reported Allah's Messenger (ﷺ) having said this: None (of you) should milk the animal of another, but with his permission. Does any one of you like that his chamber be raided, and his vaults be broken, and his foodstuff be removed? Verily the treasures for them (those who keep animals) are the udders of the animals which feed them. So none of you should milk the animal of another but with his permission.

Ibn 'Aun reported: I wrote to Nafi' inquiring from him whether it was necessary to extend (to the disbelievers) an invitation to accept (Islam) before meeting them in fight. He wrote (in reply) to me that it was necessary in the early days of Islam. The Messenger of Allah (ﷺ) made a raid upon Banu Mustaliq while they were unaware and their cattle were having a drink at the water. He killed those who fought and imprisoned others. On that very day, he captured Juwairiya bint al-Harith. Nafi' said that this tradition was related to him by'Abdullah bin 'Umar (RA) who (himself) was among the raiding troops.

It is narrated on the authority of 'Abdullah that a woman was found killed in one of the battles fought by the Messenger of Allah (ﷺ) . He disapproved of the killing of women and children.

It is reported on the authority of Sa'b bin Jaththama that the Prophet (ﷺ) of Allah (ﷺ) , when asked about the women and children of the polytheists being killed during the night raid, said: They are from them.

It is narrated on the authority of 'Abdullah that the Messenger of Allah (ﷺ) ordered the date-palms of Banu Nadir to be burnt and cut. These palms were at Buwaira. Qutaibah and Ibn Rumh in their versions of the tradition have added: So Allah, the Glorious and Exalted, revealed the verse: "Whatever trees you have cut down or left standing on their trunks, it was with the permission of Allah so that He may disgrace the evil-doers" (lix. 5).

It has been narrated on the authority of Ibn 'Umar (RA) that the Prophet (ﷺ) sent an expedition to Najd and I was among the troops. They got a large number of camels as a booty. Eleven or twelve camels fell to the lot of every fighter and each of them also got one extra camel.

Abu Muammad al-Ansari, who was the close companion of Abu Qatadah (RA) narrated the hadith (which follows).

It has been narrated on the authority of 'Abdul Rahman bin Auf who said: While I was standing in the battle array on the Day of Badr, I looked towards my right and my left, and found myself between two boys from the Ansar quite young in age. I wished I were between stronger persons. One of them made a sign to me and said: Uncle, do you recognise Abu Jahl? I said: Yes. What do you want to do with him, O my nephew? He said: I have been told that he abuses the Messenger of Allah (ﷺ) . By Allah, in Whose Hand is my life, if I see him (I will grapple with him) and will not leave him until one of us who is destined to die earlier is killed. The narrator said: I wondered at this. Then the other made a sign to me and said similar words. Soon after I saw Abu Jahl. He was moving about among men. I said to the two boys: Don't you see? He is the man you were inquiring about. (As soon as they heard this), they dashed towards him, struck him with their swords until he was killed. Then they returned to the Messenger of Allah (ﷺ) and informed him (to this effect). He asked: Which of you has killed him? Each one of them said: I have killed him. He said: Have you wiped your swords? They said: No. He examined their swords and said: Both of you have killed him. He then decided that the belongings of Abu Jahl he handed over to Mu'adh bin Amr bin al-Jamuh. And the two boys were Mu'adh bin Amr bin Jawth and Mu'adh bin Afra.

This hadith has been narrated on the authority of Zuhri.

It is narrated on the authority of 'A'isha who said: When the Messenger of Allah (ﷺ) passed away, his wives made up their minds to send 'Uthman bin 'Affan (as their spokesman) to Abu Bakr (RA) to demand from him their share from the legacy of the Holy Prophet (ﷺ) . (At this), A'isha said to them: Hasn't the Messenger of Allah (ﷺ) said: "We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity"?

It has been narrated on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) said: My heirs cannot share even a dinar (from my legacy); what I leave behind after paying maintenance allowance to my wives and remuneration to my manager is (to go in) charity

It has been narrated on the authority of Ibn 'Umar (RA) that the Messenger of Allah (ﷺ) allowed two shares from the spoils to the horseman and one share to the footman.

It has been narratedon the authority of Abu Ishaq who said: A man asked Bara' (b. 'Azib): Did you run away on the Day of Hunain. O, Abu Umira? He said: No, by Allah, The Messenger of Allah (ﷺ) did not turn his back; (what actually happened was that) some young men from among his companions, who were hasty and who were either without any arms or did not have abundant arms, advanced and met a party of archers (who were so good shots) that their arrows never missed the mark. This party (of archers) belonged to Banu Hawazin and Banu Nadir. They shot at the advancing young men and their arrows were not likely to miss their targets. So these young men turned to the Messenger of Allah (ﷺ) while he was riding on his white mule and Abu Sufyan (RA) bin al-Harith bin 'Abdul Muttalib was leading him. (At this) he got down from his mule, invoked God's help, and called out: I am the Prophet. This is no untruth. I am the son of 'Abdul Muttalib. Then he deployed his men into battle array.

It has been narrated on the authority of Abd-ul-'Aziz bin Abu Hazim, who learnt from his father (Abu Hazim). The latter heard it from Sahl bin Sa'd who was asked about the injury which the Messenger of Allah (ﷺ) got on the day of the Battle of Uhud. He said: The face of the Messenger of Allah (ﷺ) was injured, his front teeth were damaged and his helmet was crushed. Fatima, the daughter of the Messenger of Allah (ﷺ) , was washing the blood (from his head), and 'Ali bin Abu Talib was pouring water on it from a shield. When Fatima saw that the bleeding had increased on account of (pouring) water (on the wound), she took a piece of mat and burnt it until it was reduced to ashes. She put the ashes on the wound and the bleeding stopped.

It has been narrated on the authority of Jundub bin Sufyan who said: A finger of the Messenger of Allah (ﷺ) was wounded in one of the encounters. He said: Thou art just a little finger which has bled, and what thou hast experienced is in the cause of Allah.

According to still another version of the tradition narrated by the same authority, and handed down through a different chain of transmitters, it has been reported that they (the Companions of the Holy Prophet) were reciting rajaz verses and the Messenger of Allah (ﷺ) was (reciting) with them. And they were chanting: O God, there is no good but the good of the Hereafter. So help Thou the Ansar and the Muhajirs. Shaiban substituted "So forgive Thou"for "So help Thou".

It has been narrated on the authority of Anas bin Malik (RA) who said that the Messenger of Allah (ﷺ) allowed Umm Sulaim and some other women of the Ansar to accompany him when he went to war; they would give water (to the soldiers) and would treat the wounded.

The same tradition has been narrated through a different chain of transmitters.

It has been narrated through a different chain of transmitters on the authority of Hasan who said: Ibn, Ziyad paid a visit to Ma'qil bin Yasir who was seriously ill. Here follows the same tradition as has gone before with the addition that Ibn Ziyad asked: Why didn't you narrate this tradition to me before this day? Ma'qil reprimanded him and said: I did not narrate it to you or I was not going to narrate it to you.

It has been narrated on the authority of Abu Hurairah (RA) that the Holy prophet (ﷺ) said: Whoso obeys me obeys God, and whoso disobeys me disobeys God. Whoso obeys the commander (appointed by me) obeys me, and whoso disobeys the commander disobeys me.

It has been narrated on the authority of Ma'qil bin Yasar who aaid: I remember being present on the Day of the Tree, and the Holy Prophet (ﷺ) was taking the oath of the people and I was holding a twig of the tree over his head. We were fourteen hundred (in number). We did not take oath to the death, but to the effect that we would not run away from the battlefield.

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

It has been narrated on the authority of Ibn 'Abbas that the Messenger of Allah (ﷺ) said on the day of the Conquest of Makkah: There is no Hijra now, but (only) Jihad (fighting for the cause of Islam) and sincerity of purpose (have great reward) ; when you are asked to set out (on an expedition undertaken for the cause of Islam) you should (readily) do so.

It has been narrated on the authority of Ibn 'Umar who said: The Messenger of Allah (ﷺ) forbade that one should travel to the land of the enemy taking the Qur'an with him.

It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (ﷺ) had a race of the horses which had been especially prepared for the purpose from Hafya' to Thaniyyat al-Wada' (the latter being the winning post), and of those which had not been trained from Thaniyya to the mosque of Banu Zuraiq, and Ibn 'Umar (RA) was among those who took part in this race.

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."

It has been narrated on the authority of Ibn 'Umar (RA) that the Messenger of Allah (ﷺ) said: There will be great benefit in the forelock of the horses until the Day of Judgment.

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 Abn Hurairah that the Messenger of Allah (ﷺ) used to dislike the Shikal horse.

It has been narrated on the authority of Abu Hurairah (RA) who said: Allah has undertaken to provide for one who leaves his home (only) to fight for His cause and to affirm the truth of His word; Allah will either admit him to Paradise or will bring him back home from where he had come out, with his reward and booty.

It has been narrated on the authority of Sahl bin Sa'd as-Sa'idi that the Messenger of Allah (ﷺ) said: The journey undertaken by a person in the morning (for Jihad) in the way of Allah (will merit a reward) better than the world and all that is in it.

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).

It has been narrated on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) said: Of the men he lives the best life who holds the reins of his horse (ever ready to march) in the way of Allah, flies on its back whenever he hears a fearful shriek, or a call for help, flies to it seeking death at places where it can be expected. (Next to him) is a man who lives with his sheep at a hill-top or in a valley, says his prayers regularly, gives Zakat and worships his Lord until death comes to him. There is no better person among men except these two.