The same hadith has been narrated by a different chain of transmitters with a slight variation in wording: 'Umar bin al-Khattab sent for me and said: Some families from your tribe have come to me (then follows the foregoing hadith) by Malik with the difference that the Messenger of Allah (ﷺ) would spend on his family for a year. And sometimes Ma'mar said: He would retain sustenance for his family for a year, and what was left of that he spent in the cause of Allah, the Majestic and Exalted.

It has been narrated on the authority of 'A'isha that Fatima and 'Abbas approached Abu Bakr, soliciting transfer of the legacy of the Messenger of Allah (ﷺ) to them. At that time, they were demanding his (Holy Prophet's) lands at Fadak and his share from Khaibar. Abu Bakr (RA) said to them: I have heard from the Messenger of Allah (ﷺ) . Then he quoted the hadith having nearly the same meaning as the one which has been narrated by Uqail on the authority of al-Zuhri (and which his gone before) except that in his version he said: Then 'Ali stood up, extolled the merits of Abu Bakr (RA) mentioned his superiority, and his earlier acceptance of Islam. Then he walked to Abu Bakr (RA) and swore allegiance to him. (At this) people turned towards 'Ali and said: you have done the right thing. And they became favourably inclined to 'Ali after he had adopted the proper course of action.

A version of the tradition has been transmitted through another chain of narrators. In this version the words uttered by the Holy Prophet (ﷺ) (after he had thrown the pebbles in the face of the enemy) are reported as: "By the Lord of the Ka’bah, they have been defeated." And there is at the end the addition of the words: "Until Allah defeated them" (and I imagine) as if I saw the Prophet (ﷺ) of Allah (ﷺ) chasing them on his mule.

It has been narrated on the authority of Bara' who said: When the Prophet (ﷺ) was checked from going to the Ka’bah, the people of Makkah made peace with him on the condition that he would (be allowed to) enter Makkah (next year) and stay there for three days, that he would not enter (the city) except with swords in their sheaths and arms encased in their covers, that he would not take away with him anyone from its dwellers, nor would he prevent anyone from those with him to stay on in Makkah (if he so desired). He said to 'Ali (RA) : Write down the terms settled between us. (So 'Ali wrote): In the name of Allah, most Gracious and most Merciful. This is what Muhammad, the Messenger of Allah, has settled (with the Makkahns), The polytheists said to him: If we knew that thou art the Messenger of Allah, we would follow you. But write: Muhammad bin 'Abdullah. So he told 'Ali to strike out these words. 'Ali said: No, by Allah, I will not strike them out. The Messenger of Allah (ﷺ) (may Peace be upon him) said: Show me their place (on the parchment). So he ('Ali) showed him their place and he (the Holy Prophet) struck them out; and 'Ali wrote: Ibn 'Abdullah. (According to the terms of the treaty, next year) the Holy Prophet (ﷺ) stayed there for three days. When it was the third day, they said to 'Ali (RA) : This is the last day according to the terms of your companion, so tell him to leave. 'Ali informed the Prophet (ﷺ) accordingly. He said: Yes, and left (the city). Ibn Janab in his version of the tradition used: "we would swear allegiance to you" instead of "we would follow you".

The same tradition has been narrated through a different chain of transmitters on the authority of A'mash. This version contains the words: Ila amrin yofzi'una instead of Ila amrin na'rifuhu.

It has been narrated by Ibrahim al-Taimi on the authority of his father who said: We were sitting in the company of Hudhaifa. A man said: If I were in the time of the Messenger of Allah (ﷺ) , I would have fought by his side and would have striven hard for his causes. Hudhaifa said: You might have done that, (but you should not make a flourish of your enthusiasm). I was with the Messenger of Allah (ﷺ) on the night of the Battle of Abzab and we were gripped by a violent wind and severe cold. The Messenger of Allah (ﷺ) (may peace be him) said: Hark, the man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgment by Allah (the Glorious and Exalted). We all kept quiet and none of us responded to him. (Again) he said: Hark, a man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgment by Allah (the Glorious and Exalted). We kept quiet and none of us responded to him. He again said: Hark, a man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgtuent by Allah (the Glorious and Exalted) Then he said: Get up Hudhaifa, bring me the news of the enemy. When he called me by name I had no alternative but to get up. He said: Go and bring me information about the enemy, and do nothing that may provoke them against me. When I left him, I felt warm as if I were walking in a heated bath until I reached them. I saw Abu Sufyan (RA) warming his back against fire I put an arrow in the middle of the bow intending to shoot at him, when I recalled the words of the Messenger of Allah (ﷺ) "Do not provoke them against me." Had I shot at him, I would have hit him. But I returned and (felt warm as if) I were walking in a heated bath (hammam). Presenting myself before him, I gave him information about the enemy. When I had done so, I began to feel cold, so the Messenger of Allah (ﷺ) wrapped me in a blanket that he had in excess to his own requirement and with which he used to cover himself while saying his prayers. So I continued to sleep until it was morning. When it was morning he said: Get up, O heavy sleeper.

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 Aswad bin Qais who said: The Messenger of Allah (ﷺ) was in a cave (or raid) when his finger was hurt.

It has been narrated on the authority of Aswad bin Qais who heard Jundub saying that Gabriel (ؑ) delayed his visit to the Messenger of Allah (ﷺ) The polytheists began to say that Muhammad has been forsaken. At this Allah, the Glorious and Exalted, revealed: "Wa'dduha wa'l-laili iza saja, ma wadda'ka Rabbuka wa' ma qala" [By the glorious morning light, and by the night when it is still: thy Lord has not forsaken thee, nor is He displeased].

It has been narrated on the authority of Aswad bin Qais who said: I heard Jundub bin Sufyan say: The Messenger of Allah (ﷺ) fell ill and did not wake up for two or three nights (for prayers). A woman came to him and said: Muhammad, I hope that your satan has left you. I haven't seen him approach you for two or three nights. The narrator says: At this, Allah, the Glorious and Exalted, revealed: "By the Glorious......"

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

It has been narrated on the authority of Usama bin Zaid that the Prophet (ﷺ) rode a donkey. It had on it a saddle under which was a mattress made at Fadak (a place near Madinah). Behind him he seated Usama. He was going to the street of Banu Harith al-Khazraj to inquire after the health of Sa'd bin Ubadah. This happened before the Battle of Badr. (He proceeded) until he passed by a mixed company of people in which were Muslims, polytheists, idol worshippers and the Jews and among them were 'Abdullah bin Ubayy and 'Abdullah bin Rawaha. When the dust raised by the hoofs of the animal spread over the company, 'Abdullah bin Ubayy covered his nose with his mantle and said: Do not scatter the dust over us (Not minding this remark), the Holy Prophet (ﷺ) greeted them, stopped, got down from his animal, invited them to Allah, and recited to them the Qur'an. 'Abdullah bin Ubayy said: O man, if what you say is the truth, the best thing for you would be not to bother us with it in our assemblies. Get back to your place. Whoso comes to you from us, tell him (all) this.'Abdullah bin Rawaha said: Come to us in our gatherings, for we love (to hear) it. The narrator says: (At this), the Muslims, the polytheists and the Jews began to rebuke one another until they were determined to come to blows. The Holy Prophet (ﷺ) continued to pacify them. (When they were pacified), he rode his animal and came to Sa'd bin 'Ubida. He said: Sa'd, haven't you heard what Abu Hubab (meaning 'Abdullah bin Ubayy) has said? He has said so and so. Sa'd said: Messenger of Allah, forgive and pardon. God has granted you a sublime position, (but so far as he is concerned) the people of this settlement had-decided to make him their king by making him wear a crown and a turban (in token thereof), but God has circumvented this by the truth He has granted you. This has made him jealous and his jealousy (must have) prompted the behaviour that you have witnessed. So, the Holy Prophet (ﷺ) (may peace upon him) forgave him.

It has been narrated on the authority of Jabir that the Messenger of Allah (ﷺ) said: Who will kill Ka'b bin Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad bin Maslama said: Messenger of Allah, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad bin Maslama came to Ka'b and talked to him, referred to the old friendship between them and said: This man (i. e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When he heard this, Ka'b said: By God, you will be put to more trouble by him. Muhammad bin Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (our) weapons. He said: All right. Then Muhammad bin Maslama promised that he would come to him with Harith, Abu 'Abs bin Jabr and Abbad bin Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except 'Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad bin Maslama and his foster-brother, Abu Na'ila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.

This hadith has been transmitted on the authority of Anas bin Malik (RA) with a slight variation of words.

This tradition has been narrated by the game authority (Yazid bin Hurmus) through a different chain of transmitters with the following difference in the elucidation of one of the points raised by Najda in his letter to Ibn Abbas (RA) : The Messenger of Allah (ﷺ) used not to kill the children, so thou shouldst not kill them unless you could know what Khadir had known about the child he killed, or you could distinguish between a child who would grow up to be a believer (and a child who would grow up to be a non-believer), so that you killed the (prospective) non-believer and left the (prospective) believer aside.

It has been narrated on the anthority of Yazid bin Hurmuz who said: Najda wrote to Ibn Abbas (RA) . I was sitting in the company of Ibn 'Abbas when he read his letter and wrote its reply. Ibn Abbas (RA) said: Were it not for preventing him from falling into wickedness, I would not have replied to his letter, may he never be joyful. He wrote in reply to him referring to the share of the close relatives (of the Holy Prophet) (from the booty) whom God has mentioned. (I have to tell you that) we thought we were the close relatives of the Messenger of Allah (ﷺ) , but our people have refused to recognise us as such. You have asked about the orphan as to when his orphanhood comes to an end. (I have to say that) when he reaches the age of marriage, attains maturity of mind, and his property is returned to him, then he is no longer an orphan. You have inquired whether the Messenger of Allah (ﷺ) (may peace be upo him) used to kill anyone from the children of the polytheists in the war. (You should know that) the Messenger of Allah (ﷺ) used not to kill any one of their children, and you (too) should not kill any one of them, except when you knew about them what Khadir had known about the boy whom he killed. And you have inquired whether there is a fixed share of the booty for women and slaves when they participate in a battle. (I have to tell you that) there is no fixed share for them except that they will be given some reward from the spoils of war.

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 reported on the authority of Abu Dharr (RA) that the Messenger of of Allah (ﷺ) said: Abu Dharr, I find that thou art weak and I like for thee what I like for myself. Do not rule over (even) two persons and do not manage the property of an orphan.

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 reported on the authority of Abu Humaid as-Sa'idi who said: The Holy Prophet (ﷺ) appointed Ibn Lutbiyya, a man from the Azd tribe, in charge of Sadaqa (authorising him to receive gifts from the people on behalf of the State). He came with the collectio, gave it to the Holy Prophet (ﷺ) . and said: This wealth is for you and this is a gift presented to me. The Holy Prophet (ﷺ) said to him: Why didn't you remain in the house of your father and your mother to see whether gifts were presented to you or not. Then he stood up to deliver a sermon. Here follows the tradition like the tradition of Sufyan.

It has been narrated on the authority of Abu Humaid as-Sa'idi that the Messenger of Allah (ﷺ) appointed a man in charge of Sadaqa (authorising him to receive charity from the people on behalf of the State). He came (back to the Holy prophet) with a large number of things and started saying: This is for you and this has been presented to me as a gift. Here follows the tradition that has gone before except that 'Urwa (one of the narrators in the chain of transmitters) asked Abu Humaid: Did you hear it from the Messenger of Allah (ﷺ) (himself) (ﷺ) ? He replied: My ears heard it from his mouth.

This hadith has been narrated on the authority of Isma'il with the same chain of transmitters.

In another version of the tradition, we have the wording:" An Abyssinian slave maimed and disabled."

It has been narrated on the authority of 'Abdullah who said: The Messenger of Allah (ﷺ) said: After me there will be favouritism anad many things that you will not like. They (his Companions) said: Messenger of Allah, what do you order that one should do it anyone from us has to live through such a time? He said: You should discharge your own responsibility (by obeying your Amir), and ask God to cuncede your right (by guiding the Amir to the right path or by replacing him by one more just and God-fearing).

It has been narrated on the authority of 'Abdul Rahman bin Abd Rabb al-Ka’bah who said: I entered the mosque when 'Abdullah bin 'Amr bin al-'As was sitting in the shade of the Ka’bah and the people had gathered around him. I betook myself to them and sat near him. (Now)'Abdullah said: I accompanied the Messenger of Allah (ﷺ) on a journey. We halted at a place. Some of us began to set right their tents, others began to compete with one another in shooting, and others began to graze their beasts, when an announcer of the Messenger of Allah (ﷺ) announced that the people should gather together for prayer, so we gathered around the Messenger of Allah (ﷺ) . He said: It was the duty of every Prophet (ﷺ) that has gone before me to guide his followers to what he knew was good for them and warn them against what he knew was bad for them; but this Umma of yours has its days of peace and (security) in the beginning of its career, and in the last phase of its existence it will be afflicted with trials and with things disagreeable to you. (In this phase of the Umma), there will be tremendous trials one after the other, each making the previous one dwindle into insignificance. When they would be afflicted with a trial, the believer would say: This is going to bring about my destruction. When at (the trial) is over, they would be afflicted with another trial, and the believer would say: This surely is going to be my end. Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allah and the Last Day and should treat the people as he wishes to be treated by them. He who swears allegiance to a Caliph should give him the piedge of his hand and the sincerity of his heart (i. e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. It another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should behead the latter. The narrator says: I came close to him ('Abdullah bin 'Amr bin al-'As) and said to him: Can you say on oath that you heard it from the Messenger of Allah (ﷺ) ? He pointed with his hands to his ears and his heart and said: My ears heard it and my mind retained it. I said to him: This cousin of yours, Mu'awiyah, orders us to unjustly consume our wealth among ourselves and to kill one another, while Allah says:" O ye who believe, do not consume your wealth among yourselves unjustly, unless it be trade based on mutual agreement, and do not kill yourselves. Verily, God is Merciful to you" (iv. 29). The narrator says that (hearing this)'Abdullah bin 'Amr bin al-As kept quiet for a while and then said: Obey him in so far as he is obedient to God; and diqobey him in matters involving disobedience to God.

In another version of the tradition narrated on the same authority through a different chains of transmitters we have the words:" Kill him."

It has been narrated on the authority of ' Auf bin Malik (RA) that the Messenger of Allah (ﷺ) said: The best of your rulers are those whom you love and who love you, who invoke God's blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those present): Shouldn't we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find anything detestable in them. You should hate their administration, but do not withdraw yourselves from their obedience.

It has been narrated (through a different chain of transmitters) on the authority of Jabir who said: We were one thousand and four hundred on the Day of Hudaibiya when the Holy Prophet (ﷺ) said to us: Today you are the best people on the earth. And Jabir said: If I had the eyesight, I could show you the place of the tree.

It has been narrated (through a different chain of transmitters) on the authority of Salim bin al-Ja'd who said: I asked Jabir: How many were you on the Day of Hudaibiya? He said: One thousand and four hundred.

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

The above tradition has also been handed down through a different chain of transmitters.

The above tradition has also been handed down through a different 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.

This hadith has been narrated with the same chain of transmitters with the difference that here instead of" Urwat al-Bariqi" there is" Urwa bin ja'd."

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 Ayyub that the Messenger of Allah (ﷺ) said: A journey undertaken in the morning or evening (for Jihad) in the way of Allah is better than (anything) on which the sun rises or sets.

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 Mas'ud al-Ansari who said A man brought a muzzled she-camel and said: It is (offered) in the way of Allah. The Messenger of Allah (ﷺ) said: For this you will have seven hundred she-camels on the Day of Judgment all of which will be muzzled.

The above tradition has been handed down through a different chain of transmitters.

It has been narrated (through another chain of transmitters) on the authority of Abu Musa who said. The Messenger of Allah (ﷺ) was asked which of the men fights in the way of Allah: (one who fights) for displaying his valour; (a man who) fights out of his family pride and (a man who) fights for the sake of show, who amongst these fights in the way of Allah? The Messenger of Allah (ﷺ) said: Who fights that the word of Allah be exalted fights in the way of Allah.