Sahih Muslim 4

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# Book: 29 Kitab Al-Ruya [ Book of Dreams ]

Chapter 1:

Bk 29, No.5613:
Abu Salama said: I used to see dreams (and was so much perturbed) that I began to quiver and have temperature, but did not cover myself with a mantle. I met Abu Qatada and made a mention of that to him. He said: I heard Allali's Messenger as saying: A good vision comes from Allah and a (bad) dream (hulm) from devil. So when one of. you sees a bad dream (hulm) which he does not like, he should spit on his left side thrice and seek refuge with Allah from its evil; then it will not harm him.

Bk 29, No.5614:
This hadith has been narrated on the authority of Abu Qatada, but there is no mention of the words of Abu Salama:" I saw dreams (which perturbed me) but I did not cover myself with a mantle."

Bk 29, No.5615:
This hadith has been reported on the authority of Zuhri with the same chain of transmitters, but it does not contain the words:" I felt disturbed because of that," and there is an addition of these words in the hadith transmitted on the authority of Yunus:" Then spit thrice on the left side when you get up from sleep."

Bk 29, No.5616:
Abu Qatada said Rasul said: A good vision is from Allah and a bad dream (hulm) is from the satan; so if one of you sees anything (in a dream which he dislikes, he should spit on his left side thrice and seek refuge with Allah from its evil, and then it will never harm him. Abu Salama said: I used to see dreams weighing more heavily upon me than a mountain; but since I heard this hadith I don't care for it (its burden).

Bk 29, No.5617:
Abu Salama said Rasul said: I used to see dreams, but the hadith transmitted on the authority of Laith b. Numan, the words of Abu Salama at the concluding part of the hadith are not mentioned. Ibn Rumh has reported in the hadith:" He (one who sleeps) should change the side on which he had been lying before."

Bk 29, No.5618:
Abu Qatada said Rasul said: The good vision are from Allah and the evil dreams are from the satan. If one sees a dream which one does not like, one should spit on one's left side and seek the refuge of Allah from the satan; it will not do one any harm, and one should not disclose it to anyone and if one sees a good vision one should feel pleased but should not disclose it to anyone but whom one loves.

Bk 29, No.5619:
Abu Salama replied: I used to see (such horrible dreams) that I fell ill. I saw Abu Qatada who also said: I used to see dreams which made me sick until I heard Rasul as saying: Good dreams are from Allah, so if any one of you sees which he likes he should not disclose it to one but whow he loves, but if he sees something which he does not like he should spit on his left side thrice and seek refuge with Allah from the mischief of the satan and its mischief (i.e of the dream), and he should not relate it to anyone, then it would not harm him.

Bk 29, No.5620:
Jabir said Rasul said: If anyone sees a dream which he does not like, lie should spit on his left side.

Bk 29, No.5621:
Abu Huraira said Rasul said: When the time draws near (when the Resurrection is near) a believer's dream can hardly be false. And the truest vision will be of one who is himself the most truthful in speech, for the vision of a Muslim is the forty-fifth part of Prophecy, and dreams are of three types: one good dream which is a sort of good tidings from Allah; the evil dream which causes pain is from the satan; and the third one is a suggestion of one's own mind; so if any one of you sees a dream which he does not like he should stand tip and offer prayer and he should not relate it to people, and he said: I would love to see fetters (in the dream), but I dislike wearing of necklace, for the fetters is (an indication of) one's steadfastness in religion. The narrator said: I do not know whether this is a part of the hadith or the words of Ibn Sirin.

Bk 29, No.5622:
Abu Huraira said: I love to see fetters but I hate necklace (in a dream), for fetters signifies one's steadfastness in religion, and he also said Rasul said: The vision of a believer is forty-sixth part of Prophecy.

Bk 29, No.5623:
This hadith has been transmitted on the authority of Abu Huraira and the words are:" When the time draws near," the rest of the hadith is the same.

Bk 29, No.5624:
Muhammad b. Sirin reported from Abu Huraira a hadith from Rasul and he mentioned in his hadith his words:" I dislike shackles," up to the end of his statement, but he made no mention of this:" A vision is a forty-sixth part of Prophecy."

Bk 29, No.5625:
Ubida b. as-Samit said Rasul said: The vision of a believer is the forty-sixth part of Prophecy.

Bk 29, No.5626:
This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

Bk 29, No.5627:
Abu Huraira said Rasul said: Verily the vision of a believer is one of the forty-sixth part of Prophecy.

Bk 29, No.5628:
Rasul said: The vision of a Muslim which he sees or which is shown to him, and in the hadith transmitted on the authority of Ibn Alushir (the words are):" The pious dream is the forty-sixth part of Prophecy."

Bk 29, No.5629:
Abu Huraira said Rasul said: The vision Qf a pious man is the forty-sixth part of Prophecy.

Bk 29, No.5630:
This hadith has been narrated on the authority of Yahyi b. Abu Kathir with the same chain of transmitters.

Bk 29, No.5631:
This hadith has been narrated on the authority of Abu Huiaira through another chain of transmitters.

Bk 29, No.5632:
Ibn Umar said Rasul said: The pious dreams are the seventieth part of Prophecy.

Bk 29, No.5633:
This hadith has been reported on tile authority of 'Ubaidullah with the same chain of transmitters.

Bk 29, No.5634:
A hadith like this has been reported on the authority of Nafi with the same chain of transmitters (and the words are):" I think Ibn 'Uniar said: The seventieth part from Prophecy."
Chapter 2: THE SAYING OF RASUL: HE WHO SEES ME IN A DREAM IN FACT SEES ME

Bk 29, No.5635:
Abu Huraira said Rasul said: He who saw me in a dream in fact saw me, for the satan does not appear in my form.

Bk 29, No.5636:
Abu Huraira said: I heard Rasul as saying: He who saw me in a dream would soon see me in the state of wakefulness, or as if he saw me in a state of wakefulness, for the satan does not appear in my form.

Bk 29, No.5637:
Abu Qatada said Rasul said: He who saw me in dream in fact saw the truth (what is true).

Bk 29, No.5638:
Jabir said Rasul said: He who saw me in sleep in fact saw me, for it is not possible for the satan to appear in my form; and he also said: When any one of you sees a hulm he should not inform anyone, for it is a sort of vain sport of devil in the state of sleep.
Chapter 3: DO NOT INFORM THE VAIN SPORT OF DEVIL IN A DREAM

Bk 29, No.5639:
Jabir said Rasul said: He who saw me in a dream in fact saw me, for the satan cannot assume my form.

Bk 29, No.5640:
Jabir said Rasul said: There came to him (Rasul) a desert Arab and said: I saw in a dream that I had been beheaded and I had been following it (the severed head). Rasul reprimanded him saying: Do not inform about the vain sporting of devil with you during the night.

Bk 29, No.5641:
Jabir reported that there came to Rasul a desert Arab and said: Rasul, I saw in the state of steep as if my head had been cut off and I had been moving on haltingly after it. Thereupon Rasul said to that desert Arab: Do not narrate to the people the vain sporting of satan with you in your sleep and (the narrator) also said: I heard Rasul in his subsequent address: None amongst you should narrate the vain sporting of devil with him in the dream.

Bk 29, No.5642:
Jabir reported that a'person came to Rasul and said: Rasul, I have seen in the state of sleep as if my head had been cut off. Thereupon Rasul laughed and said: When the satan plays with any one of you in the state of steep, do not inention it to the people; and in the hadith transmitted by Abu Bakr (the words are):" If one of you is played with, and he did not make any mention of the word:" Satan."
Chapter 4: PERTAINING TO THE INTERPRETATION OF DREAMS

Bk 29, No.5643:
It is reported eithfr on the authority of Ibn Abbas or on the authority of Abu Huraira that a person came to Rasul and said: Rasul, I saw while I was sleeping during the night (this vision) that there was a canopy from which butter and honey were trickling and I also saw people collecting them in the palms of their hands, some more, some less, and I also saw a rope connecting the earth with the sky and I saw you catching hold of it and rising towards the heaven; then another person after you catching hold of it and rising towards (Heaven) ; then another person catching hold of it, but it was broken while it was rejoined for him and he also climbed up. Abu Bakr said: Rasul, may my father be sacrificed for you, by Allah, allow me to interpret it. Rasul sail: Well, give its interpretation. Thereupon Abu Bakr said: The canopy signifies the canopy of Islam and that what it trickles out of it in the form of butter and honey is the Holy Koran and its sweetness and softness and what the people get hold of it in their palms implies major portion of the Koran or the small portion; and so far as the rope joining the sky with the earth is concerned, it is the Truth by which you stood (in the worldly life) and by which Allah would raise you (to Heaven). Then the person after you would take hold of it and he would also climb up with the help of it. Then another person would take hold of it and climb up with the help of it. Then another person would take hold of it and it would be broken; then it would be rejoined for him and he would climb up with the help of it. Rasul, may my father be taken as a ransom for you, tell me whether I have interpreted it currectly or I have made an error. Rasul said: You have interpreted a part of it correctly and you have erred in interpreting a part of it. Thereupon he said: Rasul, by Allah, tell me that part where I have committed an error. Thereupon he said: Don't take oath.

Bk 29, No.5644:
Ibn Abbas reported that there came to Rasul a person as he was returning from Uhud and lie 'said: Rasul, I saw in sleep during the night a canopy trickling butter and honey; the rest of the hadith is the same.

Bk 29, No.5645:
It is reported either on the authority of Ibn Abbas or on that of Abu Huraira that a person came to Rasul and said: Verily I saw during the night a canopy; the rest of the hadith is the same.

Bk 29, No.5646:
Ibn Abbas reported that Rasul used to say to his Companions: He who amongst you sees a vision should narrate it and I would interpret it for him, and a person came and said: Rasul, I saw a canopy. The rest of the hadith is the same.
Chapter 5: THE VISION OF RASUL

Bk 29, No.5647:
Anas b. Malik said Rasul said: I saw during the night that which a person sees during the sleep as if we are in the house of Uqba b. Rafi that there was brought to us the fresh dates of Ibn Tab. I interpreted it as the sublimity for us in the world and good ending in the Hereafter and that our religion is good.

Bk 29, No.5648:
Ibn Umar said Rasul said: I saw in a dream that I was using miswak and the two persons contended to get it from me, the one being older than the other one. I gave the miswak to the younger one. It was said to me to give that to the older one and I gave it to the older one.

Bk 29, No.5649:
Abu Musa said Rasul said: I saw in sleep that I was about to migrate from Mecca to a land abounding in palmtrees and I guessed that it would be Yamama or Hajar, but it was the city of Yathrib (the old name of Medina), and I saw in this dream of mine that I was brandishing a sword and its upper end was broken and this is what fell (in the form of misfortune to the believers on the Day of Ubud). I brandished (the sword) for the second time and it became all right and this is what came to be true when Allah granted us victory and solidarity of the believers. And I saw therein cows also and Allah is the Doer of good. These meant the group from amongst the believers on the Day of Ubud and the goodness which Allah brought after that and the reward of attestation of his Truth which Allah brought to us after the Day of Badr.

Bk 29, No.5650:
Ibn Abbas reported that Musailima al-Kadhdhab (the greater liar) (who claimed prophethood after the death of Rasul) came during the lifetime of Rasul to Medina and said: If Muhammad assigns his caliphate to me after him I would follow, and there came along with him a large body of persons of his tribe and there came to him Rasul along with Thabit b. Qais b. Shammas and the Rasul had a piece of wood in his hand until he came in front of Musailima in the company of his companions and said: If you were to ask even this (wood), I would never give it to you. I am not going to do anything against the will of God in your case, and if you turn away (from what I say) Allah will destroy you. And I find you in the same state which I was shown (in the dream) and here is Thabit and he would answer you on my behalf. He (Rasul) then went back. Ibn Abbas said: I asked the (meanings of the) words of Rasul:" You are the same what I was made to see about you in my dream." and Abu Huraira reported that Rasul. said: While I was sleeping I saw in my hands two gold bangles. This had a disturbing effect upon me and I was given a suggestion in the sleep that I should blow over them, so I blew over them and they were no more. And I interpreted these (two bangles) as the two great liars who would appear after me and the one amongst them was 'Anasi the inhabitant of San'a' and the other one Musailima the inhabitant of Yamama.

Bk 29, No.5651:
Abu Huraira said Rasul said: While I was sleeping, the treasures of the earth were presented to me and I was made to wear in my hands two gold bangles. I felt a sort of burden upon me and I was disturbed and it was suggested to me that I should blow over them, so I blew and both of them disappeared. I interpreted them as two great liars who would appear at any time, one is the inhabitant of Sana' and the other is that of Yamama.

Bk 29, No.5652:
Samura b. Jundab reported that when Rasul had performed his dawn prayer he turned his face towards them (that is towards his Companions) and said: Did any one of you see any vision last night?

# Book: 30 Kitab Al-Fadail [ Book of Qualities (of Rasul) ]

Chapter 1: INTERCESSION BY RASUL AND THE PAYING OF SALUTATIONS BY A STONE TO HIM BEFORE HIS ADVENT AS A PROPHET

Bk 30, No.5653:
Wathila b. al-Asqa' said: I heard Rasul as saying: Verily Allah granted eminence to Kinana from amongst the descendants of Ismail and he granted eminence to the Quraish amongst Kinana and he granted eminence to the Quraish amongst Banu Hashim and he granted me eminencece from the tribe of Banu Hashim.

Bk 30, No.5654:
Jabir b. Samura said Rasul said: I recognise the stone in Mecca which used to pay me salutations before my advent as a Prophet and I recognise that even now.
Chapter 2: THE EMINENCE OF OUR PROPHET OVER THE WHOLE CREATION

Bk 30, No.5655:
Abu Huraira said Rasul said: I shall be pre-eminent arriongst the descendants of Adam on the Day of Resurrection and I will be the first intercessor and the first whose intercession will be accepted (by Allah).
Chapter 3: THE MIRACLES OF RASUL

Bk 30, No.5656:
Anas reported that Rasul called for water and he was given a vessel and the people began to perform ablution in that and I counted (the persons) and they were between fifty and eighty and I saw water which was spouting from his fingers.

Bk 30, No.5657:
Anas b. Malik said: I saw Rasul during the time of the afternoon prayer and the people asking for water for performing ablution which they did not find. (A small quantity) of water was brought to Rasul and he placed his hand in that vessel and com- manded people to perform ablution. I raw water spouting from his fingers and the people performing ablution until the last amongst them performed it.

Bk 30, No.5658:
Anas b. Malik reported that Rasul and his Companions were at a place known as az-Zaura' (az-Zaurd' is a place in the bazar of Medina near the mosque) that he called for a vessel containing water. He put his hand in that. And there began to spout (water) between his fingers and all the Companions performed ablution. Qatada, one of the narrators in the chain of narrators, said: Abu Hamza (the kunya of Hadrat Anas b. Malik), how many people were they? He said: They were about three hundred.

Bk 30, No.5659:
Anas reported Rasul was at az-Zaura' and a vessel containing water was brought to him in which his finger could not be completely dipped or completely covered; the rest of the hadith is the same.

Bk 30, No.5660:
Jabir reported that Umm Malik used to send clarified butter in a small skin to Rasul. Her sons would come to her and ask for seasoning when they had nothing with them (in the form of condiments) and she would go to that (skin) in which she offered (clarified butter) to Rasul, and she would find in that clarified butter and it kept providing her with seasoning for her household until she had (completely) squeezed it. She came to Rasul and (informed him about it). Thereupon, he (Rasul) said: Did you squeeze it? She said: Yes. Thereupon he said: If you had left it in that very state, it would have kept on provid- ing you (the clarified butter) on end.

Bk 30, No.5661:
Jabir reported that a person came to Rasul and asked for food. And he gave him half a wasq of barley, and the person and his wife and their guests kept on making use of it (as a food) until he weighed it (in order to find out the actual quantity, and it was no more). He came to Rasul (and informed him about it). He said: Had you not weighed it, you would be eating out of it and it would have remained intact for you.

Bk 30, No.5662:
Muadh reported that he went along with Rasul in the expedition of Tabuk and he (Rasul) combined the prayers. He offered the noon and afternoon prayers together and the sunset and night prayers together and on the other day he deferred the prayers; he then came out and offered the noon and afternoon prayers together. He then went in and (later on) came out and then after that offered the sunset and night prayers together and then said: God willing, you would reach by tomorrow the fountain of Tabuk and you should not come to that until it is dawn, and he who amongst you happens to go there should not touch its water until I come. We came to that and two persons (amongst) us reached that fountain ahead of us. It was a thin flow of water like the shoelace. Rasul asked them whether they had touched the water. They said: Yes. Rasul scolded them, and he said to them what he had to say by the will of God. The people then took water of the fountain in their palms until it became somewhat significant and Rasul washed his hands and his face too in it, and then, took it again in that (fountain) and there gushed forth abundant water from that fountain, until all the people drank to their fill. He then said: Muadh, it is hoped that if you live long you would see its water irrigating well the gardens.

Bk 30, No.5663:
Abu Humaid as-Saidi said: We went out with Rasul on the expedition to Tabuk and we came to a wadi where there was a garden belonging to a woman. Rasul said. Make an assessment (of the price of its fruit). And Rasul also made an assessment and it was ten wasqs. He asked that lady (to calculate the amount) until they would, God willing, come back to her. So we proceeded on until we came to Tabuk and Rasul said: The violent storm will overtake you during the night, so none amongst you should stand up and he who has a camel with him should hobble it firmly. A violent storm blew and a person who had stood up was carried away by the storm and thrown between the mountains of Tayy. Then the messenger of the son of al 'Alma', the ruler of Aila, came to Rasul with a letter and a gift of a white mule. Rasul wrote him (the reply) and presented him a cloak. We came back until we halted in the Wadi al-Qura. Rasul asked that lady about her garden and the price of the fruits in that. She said: Ten wasqs. Thereupon Rasul said: I am going to depart, and he who amongst you wishes may depart with me but he who wants to stay may stay. We resumed the journey until we came to the outskirts of Medina. (It was at this time) that Rasul said: This is Taba, this is Uhud, that is a mountain which loves us and we love it, and then said: The best amongst the houses of the Ansar is the house of Bani Najjar. Then the house of Bani Abdul Ashhal, then the house of Bani Abdul Harith b. Khazraj, then the house of Bani Saida, and there is goodness in all the houses of the Ansar. Said b. Ubada came to us and Abu Usaid said to him: Did you not see that Rasul has declared the houses of the Ansar good and he has kept us at the end. Said met Rasul and said: Rasul, you have declared the house of the Ansar as good and have kept us at the end, whereupon he said: Is it not enough for you that you have been counted amongst the good.

Bk 30, No.5664:
This hadith has been narrated on the authority of Amr b. Yahya with the same chain of transmitters up to the words: There is good in all the houses of the Ansar, and there is no mention of the subsequent event pertaining to Saad b. Ubada.
Chapter 4: THE RELIANCE OF RASUL ON ALLAH THE EXALTED, AND ALLAH'S PROTECTING HIM AGAINST THE PEOPLE

Bk 30, No.5665:
Jabir said: We went along with Rasul on an expedition towards Najd and Rasul found us in a valley abounding in thorny trees. Rasul stayed for rest under a tree and he suspended his sword by one of its branches under which he was taking rest. The persons scattered in the valley and they also began to take rest under the shade of trees, and Rasul said: A person came to me while I was asleep and he took hold of the sword. I woke up and found him standing upon my head and I had hardly become alert (and saw) that the sword was in his hand. And he said: Who can protect you from me? I said: Allah. He again said: Who can protect you from me? I said: Allah. He put his sword in the sheath (and you can see) this man sitting here. Rasul did not in any way touch him.

Bk 30, No.5666:
Jabir al-Ansiri, who was one amongst the Companions of Rasul, reported that he went on an expedition along with Rasul towards Najd and Rasul stayed there, and when Rasul came back he also came back along with him. They, for one day, stayed for rest; the rest of the hadith is the same.

Bk 30, No.5667:
Jabir said: We went along with Rasul and as we reached the place Dhat-ur-Riqa'; the rest of the hadith is the same, but there is no mention of the word that Rasul did not harm him.
Chapter 5: PERTAINING TO THE SIMILITUDE WITH WHICH RASUL HAS BEEN SENT WITH GUIDANCE AND KNOWLEDGE

Bk 30, No.5668:
Abu Musa said Rasul said: The similitude of that guidance and knowledge with which God has sent me is that of rain falling upon the earth. There is a good piece of land which receives the rainfall (eagerly) and as a result of it there is grown in it herbage and grass abundantly. Then there is a land hard and barren which retains water and the people derive benefit from it and they drink it and make the animals drink. Then there is another land which is barren. Neither water is retained in it, nor is the grass grown in it. And that is the similitude of the first one who develops the understanding of the religion of Allah and it becomes a source of benefit to him with which Allah sent me. (The second one is that) who acquires the knowledge of religion and imparts it to others. (Then the other type is) one who does not pay attention to (the revealed knowledge) and thus does not accept guidance of Allah with which I have been sent.
Chapter 6: THE EXTREME LOVE OF RASUL FOR HIS UMMA, AND HIS EXTREME ANXIETY TO WARN THEM AGAINST THAT WHICH IS A SOURCE OF TROUBLE TO THEM

Bk 30, No.5669:
Abu Musa said Rasul said: The similitude of mine and of that with which Allah sent me is that of a person who came to us and said: O people, I have seen an army with my eyes and I am a plain warner (and issue you warning) that you should immediately manage to find an escape. A group of people from amongst them paying heed (to his warning) fled to a place of protection and a group amongst them belied him and the morning overtook them in their houses and the army attacked them and killed them and they were routed. And that is the similitude of the one who obeyed me, followed with which I had been sent and the similitude of the other is of one who disobeyed and belied me and the Truth with which I have been sent.

Bk 30, No.5670:
Abu Huraira said Rasul said: The similitude of mine and that of my Umma is that of a person who lit fire and there began to fall into it insects and moths. And I am there to hold you back, but you plunge into it.

Bk 30, No.5671:
Hammam b. Munabbih said: Abu Huraira reported us some ahadith from Rasul amongst many, (and) one is this that Rasul said: A person lit fire and when the atmosphere was aglow, moths and insects began to fall into the fire, but I am there to hold them back, but they are plunging into it despite my efforts, and he further added: That is your example and mine. I am there to hold you back from fire and to save you from it, but you are plunging into it despite my efforts.

Bk 30, No.5672:
Jabir said Rasul said. My example and your example is that of a person who lit the fire and insects and moths began to fall in it and he would be making efforts to take them out, and I am going to hold you back from fire, but you are slipping from my hand.
Chapter 7: THE FINALITY OF RASUL

Bk 30, No.5673:
Abu Huraira said Rasul said: The similitude of mine and that of Rasuls (before me) is that of a person who constructed a building and he built it fine and well and the people went round it saying: Never have we seen a building more imposing than this. but for one brick, and I am that brick (with which you give the finishing touch to the building).

Bk 30, No.5674:
Abu Huraira said Rasul said: The similitude of mine and that of Rasuls before me is that of a person who built a house quite imposing and beautiful and he made it complete but for one brick in one of its corners. People began to walk round it, and the building pleased them and they would say: But for this brick your building would have been perfect. Muhammad said: And I am that final brick.

Bk 30, No.5675:
Abu Hurairh said Rasul said: The similitude of mine and that of Rasuls before me is that of a person who built a house quite imposing and beautiful, but for one brick in one of its corners. People would go round it, appreciating the building, but saying: Why has the brick not been fixed here? He said: I am that brick and I am the last of Rasuls.

Bk 30, No.5676:
Abu Saeed said Rasul said: The similitude of mine and that of Rasuls; the rest of the hadith is the same.

Bk 30, No.5677:
Jabir said Rasul said: The similitude of mine and that of Rasuls is like that of a person who built a house and he completed it and made it perfect but for the space of a brick. People entered therein and they were surprised at it and said: Had there been a brick (it would have been complete in all respects). Rasul said: I am that place where the brick (completing the building is to be placed), and I have come to finalise the chain of Rasuls.

Bk 30, No.5678:
This hadith has been narrated through another chain of transmitters but with a slight variation of wording.
Chapter 8: WHEN ALLAH THE EXALTED INTENDS TO SHOW MERCY TO AN UMMA HIS PROPHET IS CALLED BACK TO HIS ETERNAL HOME WHEN THE UMMA IS SAFE FROM THE WRATH OF GOD

Bk 30, No.5679:
Abu Musa said Rasul said: When God intends to show mercy to an Umma from amongst His servants He calls back His Rasul to his eternal home and makes him a harbinger and recompense in the world to come; and when He intends to cause destruction to an Umma, He punishes it while its Rasul is alive and He destroys it as he (Rasul) witnesses it and he cools his eyes by destruction as they had belied him and disobeyed his command.
Chapter 9: THE CISTERN OF OUR Rasul AND ITS CHARACTERISTICS

Bk 30, No.5680:
Jundab said: I heard Rasul as saying: I shall be there at the Cistern before you.

Bk 30, No.5681:
This hadith has been narrated on the authority of Jundab through another chain of transmitters.

Bk 30, No.5682:
Sahl (b. Saad) said: I heard Rasul as saying: I shall go to the Cistern before you and he who comes would drink and he who drinks would never feel thirsty, and there would come to me people whom I would know and who would know me. Then there would be intervention between me and them. Abu Hazim said that Numan b. Abu Ayyash heard it and I narrated to them this hadith, and said: Is it this that you heard Sahl saying? He said: Yes, and I bear witness to the fact that I heard it from Abu Saeed Khuzri also, but he made this addition that he (Rasul) would say: They are my followers, and it would be said to him: You do not know what they did after you and I will say to them: Woe to him who changes (his religion) after me.

Bk 30, No.5683:
This hadith has been narrated on the authority of Abu Saeed Khuzri through another chain of transmitters.

Bk 30, No.5684:
Abdullah b. Amr Ass, said Rasul said: My Cistern (is as wide and broad that it requires) a motith's journey (to go round it) all, and its sides are equal and its water is whiter than silver, and its odour is more fragrant than the fragrance of musk, and its jugs (placed round it) are like stars in the sky; and he who would drink from it would never feel thirsty after that. Asma', daughter of Abu Bakr said: Rasul said: I would be on the Cistern and so that I would be seeing those who would be coming to me from you, but some people would be detained (before reaching me). I would say: My Lord, they are my followers and belong to my Umma, and it would be said to me: Do you know what they did after you? By Allah, they did not do good after you, and they turned back upon their heels. He (the narrator) said: lbn Abu Mulaika used to say (in supplication): O Allah, I seek refuge with Thee that we should turn back upon our heels or put to any trial about our religion.

Bk 30, No.5685:
Aisha said: I heard Rasul say in the company of his Companions: I would be on the Cistern waiting for those who would be coming to me from amongst you. By Allah, some persons would be prevented from coming to me, and I would say: My Lord, they are my followers and people of my Umma. And He would say,: You don't know what they did after you; they had been constantly turning back on their heels (from their religion).

Bk 30, No.5686:
Umm Salama, Wife, said I used to hear from people making a mention of the Cistern, but I did not hear about it from Rasul. One day while a girl was combing me I heard Rasul say:" O people." I said to that girl: Keep away from me. She said: He (Rasul) has addressed the men only and he has not invited the attention of the women. I said: I am amongst the people also (and have thus every right to listen to the things pertaining to religion). Rasul said: I shall be your harbinger on the Cistern; therefore, be cautious lest one of you should come (to me) and may be driven away like a stray camel. I would ask the reasons, and it would be said to me: You don't know what innovations they made after you. And I would then also say: Be away.

Bk 30, No.5687:
Umm Salama reported that she heard Rasul saying this as he was sitting on the pulpit and she was getting her hair combed. (He uttered these words):" O people." And she said to one who was combing: Leave my head; the rest of the hadith is the same.

Bk 30, No.5688:
Uqba b. Amir reported that Rasul one day went out and he offered prayer over the martyrs of Uhud just as prayer is offered over the dead. He then came back and sat on pulpit and said: I shall be present there (at the Cistern) before you. I shall be your witness and, by Allah, I perceive as if I am seeing with my own eyes my Cistern at this very state and I have been given the keys of the treasures of the earth or the keys of the earth and, by Allah, I am not afraid concerning you that you would associate anything (with Allah after me), but I am afraid that you would be vying with one another (for the possession of) the treasures of the earth.

Bk 30, No.5689:
Uqba b. Amir said Rasul said: Rasul offered prayer over those who had fallen matyrs at Uhud. He then climbed the pulpit as if someone is saying good-bye to the living and the dead, and then said: I shall be there as your predecesor on the Cistern before you, and it is as wide as the distance between Aila and Juhfa (Aila is at the top of the gulf of 'Aqaba). I am not afraid that you would associate anything with Allah after me, but I am afraid that you may be (allured) by the world and (vie) with one another (in possessing material wealth) and begin killing one another, and you would be destroyed as were destroyed those who had gone before you. Uqba said that that was the last occasion that he saw Allah's Massenger on the pulpit.

Bk 30, No.5690:
Abdullah said Rasul said; I shall be there at the Cistern before you, and I shall have to contend for some people, but I shall have to yield. I would be saying: My Lord, they are my friends, they are my friends, and it would be said: You don't know what innovations they made after you.

Bk 30, No.5691:
The hadith has been narrated on the authority ot al-A'mash with the same chain of transmitters but no mention is made of:" They are my companions; they are my companions."

Bk 30, No.5692:
This hadith has been narrated on the authority of Abdullah through another chain of transmitters.

Bk 30, No.5693:
This hadith has been narrated on the authority of Hudhaifa through another chain of transmitters.

Bk 30, No.5694:
Haritha reported that he heard Rasul as saying: His Cistern would be as extensive as the distance between San'a' and Medina. Mustaurid (one of the narrators) said: Did you not hear anything about the utensils? Thereupon he said. No. Mustaurid said: You would find that the utensils would be like stars.

Bk 30, No.5695:
Haritha b. Wahb al-Khuza'i reported Rasul's words concerning the Cistern like it, but he made no mention of the words of Mustaurid.

Bk 30, No.5696:
Ibn Umar said Rasul said: There is before you a Cistern and the distance between its two sides is as it is between Jarba' and Adhruh.

Bk 30, No.5697:
This hadith has been transmitted on the authority of Ibn Umar and the words are: That he said there would be before you a Cistern extending from jarba' and Adhruh and the same has been transmitted on the authority of Ibn Muthanna and the wording is:" My Cistern."

Bk 30, No.5698:
A hadith like this has been transmitted on the authority, of 'Ubaidullah with this addition: Ubaidullah was asked (about these two names, i.e Jarba' and Adhruh). He said: These are the two towns of Syria and there is between them the distance which can be covered in three nights, and the hadith transmitted on the authority of Ibn Bishr (the words are)." Three days."

Bk 30, No.5699:
A hadith like this has been narrated on the authority of Ibn Umar through another chain of transmitters.

Bk 30, No.5700:
Abdullah said Rasul said: There would be before you a Cistern (as extensive) as there is the distance between Jarba' and Adhruh and there would be jugs like stars in the sky; he who would come to that and drink from it would never feel thirsty after that.

Bk 30, No.5701:
Abu Zarsaid: Rasul, what about the vessels of that Cistern? He said: By Him in Whose Hand is the life of Muhammad, the vessels would outnumber the stars in the sky and its planets shining on a dark cloudless night. These would be the vessels of Paradise. He who drinks out of it (the Cistern) would never feel thirsty. There would flow in it two spouts from Paradise and he who would drink out of it would not feel thirsty; and the distance between its (two corners) is that between 'Amman and Aila, and its water is whiter than milk and sweeter than honey.

Bk 30, No.5702:
Thauban said Rasul said: I would be pushing back from my Cistern the crowd of people. I would strike away from it (the Cistern) with my staff the people of Yemen until the water (of the Haud) would spout forth upon them. He was asked about its breadth. He said: From this place of mine to 'Amman, and he was asked about the drink and he said: It is whiter than milk and sweeter than honey. There would spout into it two streamlets having their sources in Paradise. the one is from gold and the other is from silver. This hadith has been narrated on the authority of Hisham with the same chain of transmitters and the words are:" I would be on the Day of Resurrection near the bank of the Cistern."

Bk 30, No.5703:
Thaubin reported this hadith pertaining to the Cistern. Muhammad b. Bashshar said: I said to Yahya b. Hammad: This is the hadith that I heard from Abu Awana and he said: I also heard it from Shuba. I said: Narrate that to me and he narrated that to me.

Bk 30, No.5704:
Abu Huraira said Rasul said: I will drive away from my Cistern people just as the stray camels are driven away. This hadith has been narrated on the authority of Abu Huraira through another chain ot transmitters.

Bk 30, No.5705:
Anas b. Malik said Rasul said: My Cistern would be as extensive as the distance between Aila and San'a, of Yemen, and there would be in it jugs like stars in the sky.

Bk 30, No.5706:
Anas b. Malik said Rasul said: Some persons from amongst my associates would turn to my Cistern; when I would see them and they would be presented to me, they would be detained in the way while coming to me. I would say: My Lord, they are my companions, they are my companions, and it would be said to me: You don't know what innovations they made after you.

Bk 30, No.5707:
Anas reported a hadith like this from Rasul and he made this addition:" The vessels would be as numerous as the number of stars.

Bk 30, No.5708:
Anas b. Milik said Rasul said: There would be such a vast distance between the sides of my Cistern as it is between Sana' and Medina.

Bk 30, No.5709:
Anas reported this hadith with this change that there was some doubt between (places mentioned) and there is a slight variation of wording.

Bk 30, No.5710:
Anas said Rasul said: You would be shown in it jugs of gold and silver (as numerous) as the number of stars in the sky. This hadith has been transmitted on the authority of Anas b. Malik with this addition:" More numerous than stars in the sky."

Bk 30, No.5711:
Jabir b. Samura said Rasul said: Behold, I shall be present ahead of you on the Cistern, and the distance between its different sides would be like that between Sana' and Aila, and its jugs would be like stars in the sky.

Bk 30, No.5712:
Amir b. Saad b. Abu Waqqas said: I wrote (a letter) to Jabir b. Samura (and it was sent) through my servant Nafi asking him to inform me about something (pertaining to the Haud Kauthar). He wrote to me: I heard him (Rasul) say: I shall be there ahead of you at the Haud Kauthar.
Chapter 10: THE ANGELS FOUGHT ALONG WITH RASUL IN THE BATTLE OF UHUD

Bk 30, No.5713:
Saad reported that on the Day of Ubud I saw on the right side of Rasul and on his left side two persons dressed in white clothes and whom I did not see before nor after that, and they were Gabriel and Michael.

Bk 30, No.5714:
Saad b. Abu Waqqas said: I saw on the right side of Rasul and on his left side two persons with white clothes on the Day of Uhtid fighting a desperate fight, and I saw them neither before nor after that.
Chapter 11: THE VALOUR AND COURAGE OF RASUL

Bk 30, No.5715:
Anas b. Malik reported that Rasul was the sublimest among people (in character) and the most generous amongst them and he was the bravest of men. One night the people of Medina felt disturbed and set forth in the direction of a sound when Rasul met them on his way back as he had gone towards that sound ahead of them. He was on the horse of Abu Talha which had no saddle over it, and a sword was slung round his neck, and he was saying: There was nothing to be afraid of, and he also said: We found it (this horse) like a torrent of water (indicating its swift-footedness), whereas the horse had been slow before that time.

Bk 30, No.5716:
Anas reported that there was consternation in Medina. Rasul borrowed the horse from Abu Talha which was called Mandub. He rode it and said: We have found no reason for consternation, and we have found it to be (as quick as a torrent) of water.

Bk 30, No.5717:
This hadith has been transmitted on the authority of Anas with a slight variation of wording.
Chapter 12: RASUL WAS THE MOST GENEROUS OF PEOPLE; HIS GENEROSITY WAS LIKE THE BLOWING OF WIND

Bk 30, No.5718:
Ibn Abbas reported that Rasul was the most generous of people in charity, but he was generous to the utmost in the month of Ramadan. Gabriel would meet him every year during the month of Ramadin until it ended, and Rasul recited to him the Koran; and when Gabriel met him Rasul was most generous in giving charity like the blowing wind.

Bk 30, No.5719:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Chapter 13: RASUL IS THE BEST AMONGST PEOPLE IN DISPOSITION AND BEHAVIOUR

Bk 30, No.5720:
Anas b. Malik said: I served Rasul for ten years, and, by Allah, he never said to me any harsh word, and he never said to me about a thing as to why I had done that and as to why I had not done that. Abu Rabi' has made this addition (in this narration):" The work which a servant should do." There is no mention of his words" By Allah".

Bk 30, No.5721:
This hadith has been narrated on the authority of Anas through another chain of transmitters.

Bk 30, No.5722:
Anas said: When Rasul came to Medina, Abla Talha took hold of my hand and brought me to Rasul and said: Rasul, Anas is a prudent young boy, and he will serve you. He (Anas) said: I served him in journey and at home, but, by Allah, he never asked me about a thing which I did as to why I did so, nor about a thing which I did not do as to why I had not done that.

Bk 30, No.5723:
Anas said Rasul said: I served Rasul for nine years, and I do not know (of any instance) when he said to me: Why you have done this and that, and he never found fault with me in anything.

Bk 30, No.5724:
Anas reported that Rasul had the best disposition amongst people. He sent me on an errand one day, and I said: By Allah, I would not go. I had, however, this idea in my mind that I would do as Rasul had commanded me to do. I went out until I happened to come across children who had been playing in the street. In the meanwhile, Rasul came there and he caught me by the back of my neck from behind me. As I looked towards him I found him smiling and he said: Unais, did you go where I commanded you to go? I said: Rasul, yes, I am going. Anas further said: I served him for nine years but I know not that he ever said to me about a thing which I had done why I did that, or about a thing I had left as to why I had not done that.

Bk 30, No.5725:
Anas b. Malik reported that Rasul was the best amongst people in disposition and behaviour.
Chapter 14: IT IS VERY SELDOM THAT RASUL SAID" NO" TO ANYONE WHEN ASKED TO GIVE ANYTHING, AND HE GAVE CHARITY TO THE PEOPLE VERY FREELY

Bk 30, No.5726:
Jabir said: It never happened that Rasul was asked for anything and he said: No.

Bk 30, No.5727:
This hadith has been narrated on the authority of Jabir through another chain of transmitters.

Bk 30, No.5728:
Musa b. Anas reported on the authority of his father: It never happened that Rasul was asked anything for the sake of Islam and he did not give that. There came to him a person and he gave him a large flock (of sheep and goats) and he went back to his people and said: My people, embrace Islam, for Muhammad gives so much charity as if he has no fear of want.

Bk 30, No.5729:
Anas 'b. Malik reported that a person requested Rasul to give him a very large flock and he gave that to him. He came to his tribe and said: O people, embrace Islam. By Allah, Muhammad donates so much as if he did not fear want. Anas said that the person embraced Islam for the sake of the world but later he became Muslim until Islam became dearer to him than the world and what it contains.

Bk 30, No.5730:
Ibn Shihab reported that Rasul went on the expedition of Victory, i.e the Victory of Mecca, and then he went out along with the Muslims and they fought at Hunain, and Allah granted victory to his religion and to the Muslims, and Rasul gave one hundred camels to Safwan b. Umayya. He again gave him one hundred camels, and then again gave him one hundred camels. Saeed b.Musayyib said that Safwan told him: (By Allah) Rasul gave me what he gave me (and my state of mind at that time was) that he was the most detested person amongst people in my eyes. But he continued giving to me until now he is the dearest of people to me.

Bk 30, No.5731:
Jabir said Rasul said: In case we get wealth from Bahrain, I would give you so much and so much; he made an indication of it with both his hands. Rasul died before wealth from Bahrain came, and it fell to the lot of Abu Bakr after him. He commanded the announcer to make announcement to the effect that he to whom Rasul had held out promise or owed any debt should come (to him). I came and said: Rasul had said to me: In case there comes to us the wealth of Bahrain I shall give you so much, and so much. Abu Bakr took a handful (of the coins) and gave that to me once and asked me to count them I counted them as five hundred dinars and he said: Here is double of this for you.

Bk 30, No.5732:
Jabir said: When Rasul died, there came to Abfi Bakr wealth from al-'Ala' b. al-Hadrami. Abu Bakr said: He to whom Rasul owed any debt or held out any promise should come to us; the rest of the hadith is the same.
Chapter 15: THE MERCY AND TENDERNESS SHOWN BY RASUL TOWARDS CHILDREN, MEMBERS OF HIS FAMILY, AND HIS HUMILITY AND HIS SUBLIME QUALITIES

Bk 30, No.5733:
Anas b. Malik said Rasul said: A child was born into me this night and I named him after the name of my father Ibrihim. He then sent him to Umm Saif, the wife of a blacksmith who was called Abu Saif. He (Rasul) went to him and I followed him until we reached Abu Saif and he was blowing fire with the help of blacksmith's bellows and the house was filled with smoke. I hastened my step and went ahead of Rasul and said: Abu Saif, stop it, as there comes Rasul. He stopped and Rasul called for the child. He embraced him and said what Allah had desired. Anas said: I saw that the boy breathed his last in the presence of Rasul. The eyes of Rasul shed tears and he said: Ibrahim, our eyes shed tears and our hearts are filled with grief, but we do not say anything except that by which Allah is pleased. O Ibrahim, we are grieved for you.

Bk 30, No.5734:
Anas b. Malik said: I have never seen anyone more kind to one's family than Rasul, and Ibrahim was sent to the suburb of Medina for suckling. He used to go there and we accompanied him. He entered the house, and it was filled with smoke as his foster-father was a bricksmith. He took him (his son Ibrihim) and kissed him and then came back. Amr said that when Ibrihim died. Allah's LMessenger said: Ibrihim is my son and he dies as a suckling babe. He has now two foster-mothers who would complete his suckling period in Paradise.

Bk 30, No.5735:
Aisha reported that there came a few desert Arabs to Rasul and said: Do you kiss your children? He said: Yes. Thereupon they said: By Allah but we do not kiss our children. Thereupon Rasul said: Then what can I do if Allah has deprived you of mercy? Ibn Numair said: (We has deprived) your heart of mercy.

Bk 30, No.5736:
Abu Huraira reported that al-Aqra' b. Habis saw Rasul kissing Hasan. He said: I have ten children, but I have never kissed any one of them, whereupon Rasul said: He who does not show mercy (towards his children), no mercy would be shown to him.

Bk 30, No.5737:
This hadith has been narrated on the authority of Jabir through different chains of transmitters and the words are:" That Rasul said: He who shows no mercy to the people, God does not show mercy to him."

Bk 30, No.5738:
This hadith has been narrated on the authority of Jabir through another chain of transmitters.
Chapter 16: THE UTMOST MODESTY OF RASUL

Bk 30, No.5739:
Abu Saeed Khuzri reported that Rasul was more modest than the virgin behind the curtain (or in the apartment), and when he disliked anything, we recognised that from his face.

Bk 30, No.5740:
Masruq said: We went to Abdullah b. Amr when Muaweya came to Kufa, and he made a mention of Rasul and said: He was never immoderate in his talk and he never reviled others. Rasul also said: The best amongst you are those who are best in morals. Uthman said: When he came to Kufa along with Muaweya... (The rest of the hadith is the same).

Bk 30, No.5741:
This hadith had been narrated on the authority of al-A'mash through another chain of transmitters also.
Chapter 17: THE SMILING OF RASUL AND HIS EXCELLENT BEHAVIOUR

Bk 30, No.5742:
Simak b. Harb said: I said to Jabir b. Samura: Did you have the privilege of sitting in the company of Rasul? He said: Yes, very frequently, and added: He did not stand up (and go) from the place where he offered the dawn prayer until the sun rose, and after the rising of the sun he stood up, and they (his Companions) entered into conversation with one another and they talked of the things (that they did during the Days of Ignorance), and they laughed (on their unreasonable and ridiculous acts). Rasul smiled only.
Chapter 18: THE MERCY AND COMPASSION OF RASUL FOR WOMEN AND HIS COMMAND TO THE CAMEL-DRIVER TO DRIVE THE MOUNT SLOWLY ON WHICH THEY RIDE

Bk 30, No.5743:
Anas reported that Rasul had in one of his journeys his black slave who was called Anjasha along with him. He goaded by singing the songs of camel-driver. Thereupon Rasul said: Anjasha, drive slowly as you are driving (the mounts who are carrying) glass vessels

Bk 30, No.5744:
This hadith has been narrated on the authority of Anas through another chain of transmitters.

Bk 30, No.5745:
Anas reported that Rasul came to his wives as the camel-driver who was called Anjasha had been, driving (the camels) on which (they were riding). Thereupon he said: Anjasha, be careful, drive slowly for you are driving the mounts who carry vessels of glass. Abu Qilaba said that Rasul uttered words which if someone had uttered amongst you, you would have found fault with him.

Bk 30, No.5746:
Anas b. Malik reported that Umm Sulaim was with the wives of Rasul and a camel-driver had been driving (the camels) oil which they were riding. Thereupon Rasul said: Anjasha, drive slowly, for you are carrying (on the camels) vessels of glass.

Bk 30, No.5747:
Anas reported that Rasul had a camel-driver who had a very melodious voice. Rasul said to him: Anjasha, drive slowly; do not break the vessels of glass, meaning the weak women.

Bk 30, No.5748:
Anas reported this hadith through another chain of transmitters, but he made no mention of a camel-driver having a melodious voice.
Chapter 19: THE NEARNESS OF RASUL TO THE PEOPLE AND THEIR SEEKING BLESSINGS FROM HIM (AND HIS POSSESSIONS)

Bk 30, No.5749:
Anas b. Malik reported that when Rasul had completed his dawn prayer, the servants of Medina came to him with utensils containing water, and no utensil was brought in which he did not dip his hand; and sometime they came in the cold dawn (and he did not feel reluctant in acceding to their request even in the cold weather) and dipped his hand in them.

Bk 30, No.5750:
Anas said: I saw when Rasul got his hair cut by the barber, his Companions came round him and they eagerly wanted that no hair should fall but in the hand of a person.

Bk 30, No.5751:
Anas reported that a woman had a partial derangement in her mind, so she said. Rasul, I want something from you. He said: Mother of so and so, see on which side of the road you would like (to stand and talk) so that I may do the needfull for you. He stood aside with her on the roadside until she got what she needed.
Chapter 20: THE HATRED OF RASUL AGAINST SIN AND THE ADOPTING OF A COURSE OF ACTION WHICH IS EASIER TO ADOPT FROM AMONGST THE PERMISSIBLE ACTS

Bk 30, No.5752:
Aisha, Wife, said that whenever he had to choose between two things he adopted the easier one, provided it was nor sin, but if it was any sin he was the one wio was the farthest from it of the people; and Rasul never took revenge from anyone because of his personal grievance, unless what God had made inviolable had been violated.

Bk 30, No.5753:
This hadith has been narrated on the authority of Ibn Shibab through another chain of transmitters.

Bk 30, No.5754:
Aisha said: Never did Rasul make a choice between two things but adopting the easier one as compared to the difficult one, but his choice for the easier one was only in case it did not involve any sin, but if it involved sin he was the one who was the farthest from it amongst the people.

Bk 30, No.5755:
This hadith has been narrated on the authority of Hisham through another chain of transmitters but with a slight variation of wording.

Bk 30, No.5756:
Aisha reported that Rasul never beat anyone with his hand, neither a woman nor a servant, but only, in the case when he had been fighting in the cause of Allah and he never took revenge for anything unless the things made inviolable by Allah were made violable; he then took revenge for God.

Bk 30, No.5757:
This hadith has been narrated on the authority of Hisham through another chain of transmitters but with a slight variation of wording.
Chapter 21: THE FRAGRANCE OF THE SACRED BODY OF RASUL AND ITS AGILITY AND SOFTNESS AND THE BLESSINGS OF ITS TOUCH

Bk 30, No.5758:
Jabir b. Samura said: I prayed along with Rasul the first prayer. He then went to his family and I also went along with him when he met some children (on the way). He began to pat the cheeks of each one of them. He also patted my cheek and I experienced a coolness or a fragrance of his hand as if it had been brought out from the scent bag of a perfumer.

Bk 30, No.5759:
Anas said: I never smelt ambergris or musk as fragrant as the fragrance of the body of Rasul and I never touched brocade or silk and found it as soft as the body of Rasul.

Bk 30, No.5760:
Anas reported that Rasul had a very fair complexion and (the drops) of his perspiration shone like pearls, and when he walked he walked inclining forward, and I never touched brocade and silk (and found it) as soft as the softness of the palm of Rasul and I never smelt musk or ambergris and found its fragrance as sweet as the fragrance of Rasul.

Bk 30, No.5761:
Anas b. Malik reported that Rasul used to come to our house and there was perspiration upon his body. My mother brought a bottle and began to pour the sweat in that. When Rasul got up he said: Umm Sulaini, what is this that you are doing? Thereupon she said: That is your sweat which we mix in our perfume and it becomes the most fragrant perfume.

Bk 30, No.5762:
Anas b. Malik reported that Rasul came to the house of Umm Sulaim and slept in her bed while she was away from her house. On the other day too he slept in her bed. She came and it was said to her: It is Rasul who is having siesta in your house, lying in your bed. She came and found him sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it. Rasul was startled and woke up and said: Umm Sulaim, what are you doing? She said: Rasul, we seek blessings for our children through it. Thereupon he said: You have done something right.

Bk 30, No.5763:
Umm Sulaim reported that Rasul visited her house and (took rest) and she spread a piece of cloth for him and he had had a siesta on it. And he sweated profusely and she collected his sweat and put it in a perfume and in bottles. Rasul said: Umm Sulaim, what is this? She said: It is your sweat, which I put in my perfume. Rasul sweated in cold weather when revelation descended upon him.
Chapter 22: RASUL PERSHIRED WHEN REVELATION DESCENDED UPON HIM

Bk 30, No.5764:
Aisha said: When revelation descended upon Rasul even during the cold days, his forehead perspired.

Bk 30, No.5765:
Aisha reported that Harith b. Hisham asked Rasul: How does the the wahi (inspiration) come to you? He said: At times it comes to me like the ringing of a bell and that is most severe for me and when it is over I retain that (what I had received in the form of wahi), and at times an Angel in the form of a human being comes to me (and speaks) and I retain whatever he speaks.

Bk 30, No.5766:
'Ubida b. Samit reported that when wahi (inspiration) descended upon Rasul, he felt a burden on that account and the colour of his face underwent a change.

Bk 30, No.5767:
'Ubida b. Samit reported that when wahi descended upon Rasul, he lowered his head and so lowered his Companions their heads, and when (this state) was over, he raised his head.
Chapter 23: PERTAINING TO THE HAIR OF RASUL, HIS FEATURES

Bk 30, No.5768:
Ibn Abbas reported that the People of the Book used to let their hair fall (on their foreheads) and the polytheists used to part them on their heads, and Rasul liked to conform his behaviour to the People of the Book in matters in which he received no command (from God) ; so Rasul let fall his hair upon his forehead, and then he began to part it after this.

Bk 30, No.5769:
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.
Chapter 24: CONCERNING THE CHARACTERISTIC FEATURES OF Rasul, AND HE WAS THE MOST HANDSOME OF THE PEOPLE

Bk 30, No.5770:
Al Bara reported that Rasul was of medium height, having broad shoulders, with his hair hanging down on the lobes of his ears. He put on a red mantle over him, and never have I seen anyone more handsome than Rasul.

Bk 30, No.5771:
Al Bara said: Never did I see anyone more handsome than Rasul in the red mantle. His hair had been hanging down on the shoulders and his shoulders were very broad, and he was neither very tall nor short-statured. Ibn Kuraib said he had hair.

Bk 30, No.5772:
Al Bara reported that Rasul had the most handsome face amongst men and he had the best disposition and he was neither very tall nor short-statured.

Bk 30, No.5773:
Qatada said: I asked Anas b. Malik: How was the hair of Rasul? Thereupon he said: His hair was neither very curly nor very straight, and they hung over his shoulders and earlobes.
Chapter 25: PERTAINING TO THE CHARACTERISTIC FEATURES OF THE FACE OF RASUL AND HIS EYES AND HIS HEELS

Bk 30, No.5774:
Anas reported that the hair of Rasul came upon his shoulders.

Bk 30, No.5775:
Anas reported that the hair of Rasul reached half of the earlobe.

Bk 30, No.5776:
Jabir b. Samura reported that Rasul had a broad face with reddish (wide) eyes, and lean heels. Shuba said: I said to Simak: What does this dali-ul-fam mean? And he said: This means broad face. I said: What does this ashkal mean? He said: Long in the slit of the eye. I said: What is this manhus-ul-aqibain? He said: It implies little flesh at the heels.
Chapter 26: RASUL HAD A WHITE ELEGANT FACE

Bk 30, No.5777:
Jurairi said: I said to Abu Tufail: Did you see Rasul? He said: Yes, he had a white handsome face. Muslim b. Hajaj said: Abu Tufail who died in 100 Hijra was the last of the Companions of Rasul.

Bk 30, No.5778:
Abu Tufail said: I saw Rasul and there is one amongst the people of the earth who (are living at the present time and) had seen him except me. I said to him: How did you find him? He said: He had an elegant white color, and he was of an average height.
Chapter 27: PERTAINING TO THE OLD AGE OF RASUL

Bk 30, No.5779:
Ibn Sirin said: Anas b. Malik was asked whether Rasul dyed his hair. He said: He had not become old enough to have white hair. Ibn Idris said that he had a few white hair. Abu Bakr and Umar, however, dyed hair with hina' (henna).

Bk 30, No.5780:
Ibn Sirin said: I asked Anas b. Malik whether Rasul dyed his hair. He said: He had not reached the stage when (he needed) dyeing (of his white hair). He had a few white hair in his beard. I said to him: Did Abu Bakr dye his hair? He said: Yes, with hina' (henna).

Bk 30, No.5781:
Muhammad b. Sirin said: I asked Anas b. Malik whether Rasul dyed his hair. He said: He had but little white hair.

Bk 30, No.5782:
Thabit reported that Anas b. Malik was asked about the dyeing (of the hair of) Rasul. Thereupon he said.: (They were so few) that if I so liked I could count their number in his head, and he further said: (That is) he did not dye. Abu Bakr, however, dyed them and so did Umar dye them with pure henna.

Bk 30, No.5783:
Anas b. Malik did not like that a person should pick out his white hair from his head or beard, and Rasul did not dye, and there was some whiteness in his hair at his chin, on his temples and very little on his head. This hadith has been narrated on the authority of Muthanna through the same chain of transmitters.

Bk 30, No.5784:
Anas (b. Malik) was asked about the old age of Rasul. He said: Allah did not blemish him with white hair.

Bk 30, No.5785:
Abu Juhaifa said: I saw Rasul having some whiteness (in hair) at this place, and Zuhair placed one of his fingers at his chin. Juhaifa was asked how old he had been at that time. He said: I made arrows and put feathers to them (i.e I had passed my childhood).

Bk 30, No.5786:
Abu Juhaifa said: I saw Rasul that he had white complexion and had some white hair, and Hasan b. Ali resembled him.

Bk 30, No.5787:
This hadith has been transmitted on the authority of Abu Juhaifa with a slight variation of wording.

Bk 30, No.5788:
Jabir b. Samura was asked about the old age of Rasul. He said: When he oiled his head nothing was seen (as a mark of old age) and when he did not apply oil something (of the old age) became visible.

Bk 30, No.5789:
Jabir b. Samura reported that there had appeared some whiteness on the front part of the head and beard of Rasul. When he applied oil, it did not become visible, but when he did not (apply) oil, it became apparent. And he had a thick beard. A person said: His face was as (bright) as the sword. Thereupon he (Jabir) said: No, it was round and like the sun and the moon. And I saw the seal near his shoulder of the size of a pigeon's egg and its color was the same as that of his body.
Chapter 28: THE FACT PERTAINING TO THE SEAL OF HIS PROPHETHOOD, ITS CHARACTERISTIC FEATURE AND ITS LOCATION ON HIS BODY

Bk 30, No.5790:
Jabir. Samura said: I saw the seal on his back as if it were a pigeon's egg.

Bk 30, No.5791:
This hadith has been narrated on the authority of Simak with the same chain of transmitters.

Bk 30, No.5792:
As-Sa'ib b. Yazid said: My mother's sister took me to Rasul and said: Rasul, here is the son of my sister and he is ailing. He touched my head and invoked blessings upon me. He then performed ablution and I drank the water left from his ablution; then I stood behind him and I saw the seal between his shoulders.

Bk 30, No.5793:
Abdullah b. Sarjis said: I saw Rasul and ate with him bread and meat, or he said Tharid (bread soaked in soup). I said to him: Did Rasul seek forgiveness for you? He said: Yes, and for you, and he then recited this verse:" Ask forgiveness for thy sin and for the believing men and believing women" (xlvii. 19). I then went after him and saw the Seal of Prophethood between his shoulders on the left side of his shoulder having spots on it like moles.
Chapter 29: THE QUALITIES OF RASUL AND AGE WHEN HE WAS GIVEN THE MINISTRY OF RasulHOOD AND THE DURATION OF HIS LIFE.

Bk 30, No.5794:
Anas b. Malik reported that Rasul was neither very conspicuously tall nor short-statured, and his color was neither glaringly white nor brown; his hair was neither very curly nor very straight; Allah commissioned him (as a Prophet) when he had reached the age of forty years, and he stayed in Mecca for ten years and for ten years in Medina; Allah took him away when he had just reached the age of sixty, and there had not been twenty white hair in his head and beard.

Bk 30, No.5795:
This hadith has been transmitted on the authority of Anas b. Malik with this addition that instead of the word al-Amhaq there is the word Azhar.

Bk 30, No.5796:
Anas b. Malik reported that Rasul died when he was sixty-three years old, and so was the case with Abu Bakr, and so was the case with Umar who was also sixty-three (when he died).

Bk 30, No.5797:
Aisha reported that Rasul died when he had attained the age of sixty-three. And a hadith like this had been transmitted on the authority of Saeed b.Musayyib.

Bk 30, No.5798:
This hadith has been narrated on the authority of Ibn Shihab through the same chain of transmitters.
Chapter 30: HOW LONG DID RASUL STAY IN MEDINA AND MECCA

Bk 30, No.5799:
Amr said: I said to Urwa: How long did Rasul - stay in Mecca? He said: For ten years. I said: Ibn Abbas says (that he stayed in Mecca) for thirteen years.

Bk 30, No.5800:
Amr said: I said to Urwa: How long did Rasul stay in Mecca? He said: For ten years. I said: Ibn Abbas says it is some years above ten. He (Urwa) sought forgiveness for him and said: His statement is based on the verse of a poet.

Bk 30, No.5801:
Ibn Abbas reported that Rasul stayed in Mecca for thirteen years and he died when he had attained the age of sixty three years.

Bk 30, No.5802:
Ibn Abbas reported that Rasul stayed in Mecca for thirteen years (after he had received revelation) and stayed in Medina for ten years, and he was sixty-three when he died.

Bk 30, No.5803:
Abu Ishaq said: I was sitting with Abdullah b. Utba and there was a discussion about the age of Rasul. Some of the persons said: Abu Bakr was older than Rasul. Abdullah said: Rasul died when he was sixty-three, and Abu Bakr died when he was sixty-three and so Umar fell as a martyr when he was sixty-three. A person from the people who was called Amir b. Saad reported that Jabir had said: We were sitting with Muaweya that there was a discussion about the age of Rasul. Thereupon Muaweya said: Rasul died when he had attained the age of sixty-three, and Abu Bakr died when he had attained the age of sixty-three, and Umar fell as a martyr when he had attained the age of sixty-three.

Bk 30, No.5804:
Jabir reported that he heard Muaweya say in his address that Rasul died at the age of sixty-three, so was the case with Abu Bakr and Umar, and I (am now) sixty-three.

Bk 30, No.5805:
Ammar, the freed slave of Banu Hashim, said: I asked Ibn Abbas how old was he when death overtook Rasul. He said: I little know that such a thing is not known to a man like you who belong to his people. He said: I asked people about it but they differed with me, and I liked to know your opinion about it. He said: Do you know counting? He said: Yes. He then said: Bear this in mind very well that he was commissioned (as a Prophet) at the age of forty, and he stayed in Mecca for fifteen years; sometime in peace and sometime in dread, and (lived) for ten years after his migration to Medina.

Bk 30, No.5806:
This hadith has been narrated on the authority of Yunus with the same chain of transmitters.

Bk 30, No.5807:
Ammar, the freed slave of Banu Hashim, reported that Ibn Abbas said that Rasul died when he had attained the age of sixty-five.

Bk 30, No.5808:
This hadith has been narrated on the authority of Khalid with the same chain of transmitters.

Bk 30, No.5809:
Ibn Abbas reported that Rasul stayed in Mecca for fifteen years (after his advent as a Prophet) and he heard the voice of Gabriel and saw his radiance for seven years but did not see any visible form, and then received revelation for ten years, and he stayed in Medina for ten years.
Chapter 31: PERTAINING TO THE NAME OF RASUL

Bk 30, No.5810:
Jubair b. Mut'im reported on the authority of his father that he heard Rasul as saying: I am Muhammad and I am Ahmad, and I am al-Mahi (the obliterator) by whom unbelief would be obliterated, and I am Hashir (the gatherer) at whose feet mankind will be gathered, and I am 'Aqib (the last to come) after whom there will be no Prophet.

Bk 30, No.5811:
Jubair b. Mut'im reported on the authority of his father that he heard Rasul as saying: I have many names: I am Muhammad, I am Ahmad, I am al-Mahi through whom Allah obliterates unbelief, and I am Hashir (the gatherer) at whose feet people will be gathered, and I am 'Aqib (after whom there would be none), and Allah has named him as compassionate and merciful.

Bk 30, No.5812:
This hadith has been transmitted on the authority of Ma'mar (and the words are): I said to Zuhri: What does (the word) al-'Aqib imply? He said: One after whom there is no Prophet, and in the hadith transmitted on the authority of Ma'mar and Uqail there is a slight variation of wording.

Bk 30, No.5813:
Abu Musa Ash'ari reported that Rasul mentioned many names of his and said: I am Muhammad, Ahmad. Muqaffi (the last in succession), Hashir, Rasul of repentance, and Rasul of Mercy.
Chapter 32: THE KNOWLEDGE OF RASUL ABOUT ALLAH AND HIS UTMOST FEAR OF HIM

Bk 30, No.5814:
Aisha reported Rasul did an act, and held it to be valid. This news reached some persons amongst his Companions (and it was felt) that they did not approve of it and avoided (it). This reaction of theirs was conveyed to him. He stood to deliver an address; and said: What has happened to the people to whom there was conveyed on my behalf a matter for which I granted permission and they disapproved it and avoided it? By Allah, I have the best knowledge of Allah amongst them, and I fear Him most amongst them.

Bk 30, No.5815:
This hadith has been narrated on the authority of A'mash through a different chain of transmitters.

Bk 30, No.5816:
Aisha reported that Rasul granted permission for doing a thing, but some persons amongst the people avoided it. This was conveyed to Rasul, and he was so much annoyed that the sign of his anger appeared on his face. He then said: What has happened to the people that they avoid that for which permission has been granted to me? By Allah, I have the best knowledge of Allah amongst them, and fear Him most amongst them.
Chapter 33: IT IS OBLIGATORY FOR A MUSLIM TO FOLLOW RASUL EARNESTLY

Bk 30, No.5817:
Urwa b. Zubair reported that Abdullah b. Zubair had narrated to him that a person from the Ansar disputed with Zubair in the presence of Rasul in regard to the watering places of Harra from which they watered the date-palms. The Ansari said: Let the water flow, but he (Zubair) refused to do this and the dispute was brought to Rasul and he said to Zubair: Zubair, water (your date-palms), then let the water flow to your neighbor. The Ansari was enraged and said: Rasul, (you have given this decision) for he is the son of your father's sister. The face of Rasul underwent a change, and then said: Zubair, water (your date-palms), then hold it until it rises up to the walls. Zubair said: I think, by Allah, that this verse:" Nay, by the Lord, they will not (really) (believe) until they make thee a judge of what is in dispute among them, and find in this no dislike of what thou decidest and submit with full submission" (iv. 65).
Chapter 34: RESPECT OF RASUL AND ABANDONING OF TOO MANY QUESTIONS ESPECIALLY THOSE FOR WHICH THERE IS NO GENUINE NEED

Bk 30, No.5818:
Abu Huraira reported that he heard Rasul as saying: Avoid that which I forbid you to do and do that which I command you to do to the best of your capacity. Verily the people before you went to their doom because they had put too many questions to their Prophets and then disagreed with their teachings.

Bk 30, No.5819:
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.

Bk 30, No.5820:
This hadith has been narrated by Abu Huraira through a different chain of transmitters (and the words are) that he said Rasul said: Abandon that which I have asked you to abandon, for the people before you went to their doom (for asking too many questions).

Bk 30, No.5821:
Amir b. Saad reported on the authority of his father that Rasul said: The greatest sinner amongst the Muslims is one who asked about a thing (from Rasul) which had not been forbidden for the Muslims and it was forbidden for them because of his persistently asking about it.

Bk 30, No.5822:
This hadith has been transmitted on the authority of Amir b. Saad and the words are. Rasul said: The greatest sinner of the Muslims amongst Muslims is one who asked about a certain thing which had not been prohibited and it was prohibited because of his asking about it. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters and with this addition:" A person asked about a thing from Rasul and he indulged in hair-splitting."

Bk 30, No.5823:
Anas b. Malik reported that something was conveyed to him (Rasul) about his Companions, so he addressed them and said: Paradise and Hell were presented to me and I have never seen the good and evil as (I did) today. And if you were to know you would have wept more and laughed less. He (the narrator) said: There was nothing more burdensome for the Companions of Rasul than this. They covered their heads and the sound of weeping was heard from them. Then there stood up Umar and he said: We are well pleased with Allah as our Lord, with Islam as our code of life and with Muhammad as our Rasul, and it was at that time that a person stood up and he said: Who is my father? Thereupon he (Rasul) said: Your father is so and so; and there was revealed the verse:" O you who believe, do not ask about matters which, if they were to be made manifest to you (in terms of law), might cause to you harm" (v. 101).

Bk 30, No.5824:
Anas b. Malik reported that a person said: Rasul, who is my father? And he said: Your father is so and so, and there was revealed this verse:" Do not ask about matters which, if they were to be made manifest to you, might cause you harm" (v. 101).

Bk 30, No.5825:
Anas b. Malik reported that Rasul stood when the sun had passed the meridian and he led them noon prayer and after observing salutations (completing the prayer) he stood upon the pulpit and talked about the Last Hour and made a mention of the important facts prior to it and then said: He who desires to ask anything from me let him ask me about it. By Allah, I shall not move from this place so long as I do not inform you about that which you ask. Anas b. Malik said: People began to shed tears profusely when they heard this from Rasul and Rasul said it repeatedly: You ask me. Thereupon Abdullah b. Hudhafa stood up and said: Rasul, who is my father? He said: Your father is Hudhafa, and Rasul said repeatedly: Ask me, and (it was at this juncture that Umar knelt down and said): We are well pleased with Allah as our Lord, with Islam as our code of life and with Muhammad as the Messenger (of Allah). Rasul kept quiet so long as Umar spoke. Then Rasul said: (The Doom) is near; by Him, in Whose Hand is the life of Muhammad, there was presented to me the Paradise and Hell in the nook of this enclosure, and I did not see good and evil like that of the present day. Ibn Shihab said: Ubaidullah b. Abdullah b. Utba told me that the mother of Abdullah b. Hudhafa told Abdullah b. Hudhafa: I have never heard of a son more disobedient than you. Do you feel yourself immune from the fact that your mother committed a sin which the women in the pre-Islamic period committed and then you disgrace her in the eyes of the people? Abdullah b. Hudhafa said: If my fatherhood were to be attributed to a black slave I would have connected myself with him.

Bk 30, No.5826:
This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.

Bk 30, No.5827:
Anas b. Malik reported that the people asked Rasul until he was hard pressed. He went out one day and he occupied the pulpit and said: Ask me and I shall leave no question of yours unanswered for you, and when the people heard about it they were overawed, as if (something tragic) was going to happen. Anas said: I began to look towards the right and the left and (found) that every person was weeping wrapping his head with the cloth. Then a person in the mosque broke the ice and they used to dispute with him by attributing his fatherhood to another man than his own father. He said: Rasul, who is my father? He said: Your father is Hudhafa. Then Umar b. Khatabdared say something and said: We are well pleased with Allah as our Lord, with Islam as our code of life and with Muhammad as our Messenger, seeking refuge with Allah from the evil of Turmoil. Thereupon Rasul said: Never did I see the good and evil as today. Paradise and Hell were given a visible shape before me (in this worldly life) and I saw both of them near this well.

Bk 30, No.5828:
This hadith has been transmitted on the authority of Qatada.

Bk 30, No.5829:
Abu Musa reported that Rasul was asked such things which he disapproved and when they persisted on asking him he felt enraged and then said to the people: Ask me what you wish to ask. Thereupon a person said: Who is my father? He said: Your father is Hudhafa. Then another person stood up and said: Rasul, who is my father? He said: Your father is Salim, the freed slave of Shaiba. When Umar saw the signs of anger upon the face of Rasul, he said: Rasul, we ask repentance from Allah. And in the hadith transmitted on the authority of Abu Kuraib (the words are):" Rasul, who is my father? He said: Your father is Salim, the freed slave of Shaiba."
Chapter 35: IT IS OBLIGATORY TO FOLLOW Rasul IN ALL MATTERS PERTAINING TO RELIGION, BUT ONE IS FREE TO ACT ON ONE'S OWN OPINION IN MATTERS WHICH PERTAIN TO TECHNICAL SKILL

Bk 30, No.5830:
Musa b. Talha said: I and Rasul happened to pass by people near the date-palm trees. He (Rasul) said: What are these people doing? They said: They are grafting, i.e they combine the male with the female (tree) and thus they yield more fruit. Thereupon Rasul said: I do not find it to be of any use. The people were informed about it and they abandoned this practice. Rasul (was later) on informed (that the yield had dwindled), whereupon he said: If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to God.

Bk 30, No.5831:
Rafi b. Khadij reported that Rasul came to Medina and the people had been grafting the trees. He said: What are you doing? They said: We are grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruit. They made a mention of it (to Rasul), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being. 'Ikrima reported that he said something like this.

Bk 30, No.5832:
Anas reported that Rasul happened to pass by the people who had been busy in grafting the trees. Thereupon he said: If you were not to do it, it might be good for you. (So they abandoned this practice) and there was a decline in the yield. He (Rasul) happened to pass by them (and said): What has gone wrong with your trees? They said: You said so and so. Thereupon he said: You have better knowledge (of a technical skill) in the affairs of the world.
Chapter 36: THE MERIT OF LOOKING AT THE FACE OF RASUL AND LONGING FOR IT

Bk 30, No.5833:
Abu Huraira reported so many 'ahadith from Rasul and one among them was that Rasul is reported to have said: By Him in Whose Hand is the life of Muhammad, a day would come to you when you would not be able to see me, and the glimpse of my face would be dearer to one than one's own family, one's property and in fact everything. This hadith has been transmitted on the authority of Ishaq with a slight variation of wording.
Chapter 37: THE MERITS OF JESUS CHRIST

Bk 30, No.5834:
Abu Huraira said Rasul said: I am most akin to the son of Mary among the whole of mankind and Rasuls are of different mothers, but of one religion, and no Prophet was raised between me and him (Jesus Christ).

Bk 30, No.5835:
Abu Huraira said Rasul said: I am most akin to Jesus Christ among the whole of mankind, and all Rasuls are of different mothers but belong to one religion and no Prophet was raised between me and Jesus.

Bk 30, No.5836:
Abu Huraira reported many ahadith from Rasul and one is that Rasul said: I am most close to Jesus, son of Mary, among the whole of mankind in this worldly life and the next life. They said: Rasul how is it? Thereupon he said: Prophets are brothers in faith, having different mothers. Their religion is, however, one and there is no Rasul between us (between I and Jesus Christ).

Bk 30, No.5837:
Abu Huraira said Rasul said: No child is born but he is pricked by the satan and he begins to weep because of the pricking of the satan except the son of Mary and his mother. Abu Huraira then said: You may recite if you so like (the verse):" I seek Thy protection for her and her offspring against satan the accursed" (iii. 36). This hadith has been narrated on the authority of Zuhri with the same chain of transmitters (and the words are):" The newborn child is touched by the satan (when he comes in the world) and he starts crying because of the touch of satan." In the hadith transmitted on the authority of Shuaib there is a slight variation of wording.

Bk 30, No.5838:
Abu Huraira said Rasul said: The satan touches every son of Adam on the day when his mother gives birth to him with the exception of Mary and her son.

Bk 30, No.5839:
Abu Huraira said Rasul said: The crying of the child (starts) when the satan begins to prick him.

Bk 30, No.5840:
Abu Huraira reported ahadith from Rasul (and one of them was) that Rasul said Jesus son of Mary saw a person committing theft; thereupon Jesus said to him: You committed theft. He said: Nay. By Him besides Whom there is no god (I have not committed theft). Thereupon Jesus said: I affirm my faith in Allah It is my ownself that deceived me.
Chapter 38: THE MERITS OF IBRAHIM, THE FRIEND OF ALLAH

Bk 30, No.5841:
Anas b. Malik reported that a person came to Rasul and said: O, the best of creation; thereupon Rasul said: He is Ibrahim.

Bk 30, No.5842:
This hadith has been narrated on the authority of Anas through a different chain of transmitters.

Bk 30, No.5843:
Anas reported a hadith like this from Rasul through another chain of transmitters.

Bk 30, No.5844:
Abu Huraira said Rasul said that Ibrahim circumcised himself with the help of adz when he was eiclhty years old.

Bk 30, No.5845:
Abu Huraira said Rasul said: We have more claim to doubt than Ibrahim when he said, My Lord, show me how thou wilt quicken the dead. He said: Believeth thou not? He said: Yes, but that my heart rest at ease (the Holy Koran. 260). May Lord have mercy on Lot that he wanted a strong support and had I stayed in the prison as long as Yusuf stayed I would have responded to him who invited me.

Bk 30, No.5846:
This hadith has been narrated on the authority of Zuhri through another chain of transmitters.

Bk 30, No.5847:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters but with a slight variation of wording.

Bk 30, No.5848:
Abu Huraira said Rasul said Prophet Ibrahim never told a lie but only thrice: two times for the sake of Allah (for example, his words):" I am sick," and his words:" But it was the big one amongst them which has done that" and because of Sara (his wife). He had come in a land inhabited by haughty and cruel men along with Sara. She was very good-looking amongst the people, so he said to her: If these were to know that you are my wife they would snatch you away from me, so if they ask you tell that you are my sister and in fact you are my sister in Islam, and I do not know of any other Muslim in this land besides I and you. And when they entered that land the tyrants came to see her and said to him (the king): 'there comes to your land a woman, whom you alone deserve to possess, so he (the kings sent someone (towards her) and she was brought and Ibrahim stood in preyer, and when she visited him (the tyrant king came) he could help but stretch his hand towards her and his hand was tied up. He said: Supplicate Allah so that He may release my hand and I will do no harm to you. She did that and the man repeated (the same highhandedness) and his hand was again tied up more tightly than on the first occasion and he said to her like that and she again did that (supplicated), but he repeated (the same highhandedness and his hands were tied up more tightly than on the previous occasion). He then again said: Supplicate your Lord so that He may set my hand free; by. @ llah I shall do no harm to you. She did and his hand was freed. Then he called the person who had brought her and said to him: You have brought to me the satan and you have not brought to me a human being, so turn them out from my land, and he gave Hajira as a gift to her. She returned (along with Hajira) and when Ibrahim saw her, he said: How have you returned? She said: With full safety (have I returned). Allah held the hand of that debauch and he gave me a maid-servant. Abu Hiaraira said: O sons of the rain of the sky, she is your mother.
Chapter 39: PERTAINING TO THE MERITS OF MOSES

Bk 30, No.5849:
Hammam b. Munabbih reported that Abu Huraira reported many ahadith from Rasul and one, of them speaks that Rasul is reported to have said: Banu Israel used to take bath (together) naked and thus saw private parts of one another, but Moses used to take bath alone (in privacy), and they said: By Allah, nothing prevents Moses to take bath along with us; but scrotal hernia. One day when he (Moses) was taking bath (alone) he placed his clothes upon a stone, but the stone began to move along with his clothes. Moses raced after it saying: My garment, stone; until (some of the people) of Banu Israel looked at the private parts of Moses, and they said: By Allah, there is no trouble with Moses. The stone stopped after he (Moses) had been seen. He took hold of his garments and struck the stone. Abu Huraira said: I swear by Allah that there were six or seven scars on the stone because of the striking of stone by Moses.

Bk 30, No.5850:
Abu Huraira reported that Moses was a modest person. He was never seen naked and Banu Isra'iI said: (He was afraid to expose his private part) because he had been suffering from scrotal hernia. He (one day) took bath in water and placed his garments upon a stone. The stone began to move on quickly. He followed that and struck it with the help of a stone (saying): O stone, my garment; O stone, my garments, O stone; until it stopped near the big gathering of Isrii'll, and this verse was revealed (pertaining to the incident):" O you who believe, be not Iike those who maligned Moses, but Allah cleared him of what they said, and he was worthy of regard with Allah" (xxxiii. 69).

Bk 30, No.5851:
Abu Huraira reported that the Angel of Death was sent to Moses to inform of his Lord's summons. When he came, he (Moses) boxed him and his eye was knocked out. He (the Angel of Death) came back to the Lord and said: You sent me to a servant. who did not want to die. Allah restored his eye to its proper place (and revived his eyesight), and then said: Go back to him and tell him that if he wants life he must place his hand on the back of an ox, and he would be granted as many years of life as the number of hair covered by his hand. He (Moses) said: My Lord what would happen then He said: Then you must court death. He said: Let it be now. And he supplicated Allah to bring him close to the sacred land. Thereupon Rasul said: If I were there, I would have shown you his grave beside the road at the red mound.

Bk 30, No.5852:
Abu Huraira said Rasul said that the Angel of Death came to Moses and said: Respond (to the call) of Allah (i.e be prepared for death). Moses gave a blow at the eye of the Angel of Death and knocked it out. The Angel went back to Allah (the Exalted) and said: You sent me to your servant who does not like to die and he knocked out my eye. Allah restored his eye to its proper place (and revived his eyesight) and said: Go to My servant and say: Do you want life? And in case you want life, keep your hand on the body of the ox and you would live such number of years as the (number of) hair your hand covers. He (Moses) said: What, then? He said: Then you would die, whereupon he (Moses) said: Then why not now? (He then prayed): Allah, cause me to die close to the sacred land. Rasul said: Had I been near that place I would have shown his grave by the side of the path at the red mound. This hadith has been transmitted on the authority of Ma'mar.

Bk 30, No.5853:
Abu Huraira said: While a Jew was selling goods, he was given something which he did not accept or he did not agree (to accept) that Abdul Azlz (one of the narrators) is doubtful about it. He (the Jew) said: By Allah, Who chose Moses among mankind. A person from the Ansar heard it and gave a blow at his face saying: (You have the audacity) to say: By Him Who chose Moses amongst mankind, whereas Rasul is living amongst us. The Jew went to Rasul and said: Abul Qasim, I am a Dhimmi and (thus need your protection) by a covenant, and added: Such and such person has given a blow upon my face. Thereupon Rasul said: Why did you give a blow on his face? He said: Rasul, this man said: By Him Who chose Moses amongst mankind, whereas you are living amongst us. Rasul became angry and signs of anger could be seen on his face, and then said: Don't make distinction amongst Rasuls of Allah. When the horn will be blown and whatever is in the heavens and the earth would swoon but he whom Allah grants exception, then another horn will be blown and I would be the first amongst those who would recover and Moses would be catching hold of the Throne and I do not know whether it is a compensation for that when he swooned on the Day of Tur or he would be resurrected before me and I do not say that anyone is more excellent than Yunus son of Matta. This hadith has been narrated on the authority of Abu Salama with the same chain of transmitters.

Bk 30, No.5854:
Abu Fluraira reported that two persons, one from amongst the Jews and the other from amongst the Muslims, fell into dispute and began to abuse one another. The Muslim said: By Him Who chose Muhammad in the worlds. And the Jew said: By Him Who chose Moses in the worlds. Thereupon the Muslim lifted his hand and slapped at the face of the Jew. The Jew went to Rasul and told him about his affair and the affair of the Muslim. Thereupon Rasul laid: Don't make me superior to Moses for mankind will swoon and I would be the 'first to recover from it and Moses would be at that time seizing the side of the Throne and I do not know (whether) he would swoon and would recover before me or Allah would make an exception for him.

Bk 30, No.5855:
Abu Huraira said Rasul said: A person from amongst the Muslims and a person from amongst the Jews fell into dispute and reviled each other. The rest of the hadith is the same.

Bk 30, No.5856:
Abu Saeed Khuzri reported that a Jew who had received a blow at his face came to Allali', ; Messenger ; the rest of the hadith is the same, up to the hand (where the words are): That he (Rasul) said: I do not know whether he would be one who would fall into swoon and would recover before me or he would be compensated for his swooning at Tur (and thus he would not swoon on this occasion) of Resurrection.

Bk 30, No.5857:
Abu Saeed Kudari said Rasul said: Don't make distinction amongst Rasuls. This hadith has been narrated through another chain of transmitters also.

Bk 30, No.5858:
Anas b. malik said Rasul said: I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses on the occasion of the Night journey near the red mound (and found him) saying his prayer in his grave.

Bk 30, No.5859:
Anas said Rasul said: I happened to pass by Moses as he was busy in saying prayer in his grave, and in the hadith transmitted on the authority of 'Isa there is an addition of these words:, I happened to pass on the occasion of the Night journey." In the hadith pertaining to Yunus the words of Rasul are:" It is not meet for a, servant that he should say:" I am better than Yunus (jonah) son of Matta."

Bk 30, No.5860:
Abu Huraira said Rasul said that Allah, the Exalted and Majestic, said: It is not meet for a servant of Mine that he should say: I am better than Yunus b. Matta.

Bk 30, No.5861:
Abu al-Aliya said: The son of the uncle of your Prophet, i.e Ibn Abbas, said Rasul said: It is not meet for a servant that he should say: I am better than Yunus b. Matta (and this Matta) is the name of his father.
Chapter 40: THE MERITS OF YUSUF (JOSEPH)

Bk 30, No.5862:
Abu Huraira said: It was said to Rasul as to who was the most worthy of respect amongst people. He said: The most God-conscious amongst you They said: It is not this that we are asking about, whereupon he said: Then he is Yusuf, Rasul of Aliah and the son of Rasul, Ya'qub, who was also the son of Rasul, the friend of Allah (Ibrahim) They said: This is not what we are asking you. He said: You mean the tribes of Arabia? Those who are good in pre-Islamic days are good in Islam (after embracing Islam) when they get an understanding of it.

Bk 30, No.5863:
Abu Huraira said Rasul said: Zakariyya was a carpenter.
Chapter 41: THE MERITS OF HADRAT KHADIR

Bk 30, No.5864:
Saeed b.jubair said: I said to Ibn Abbas that Nauf al-Bikali was of the opinion that Moses, Rasul of Bani Israel, was not the same who accompanied Khadir, whereupon he said: The enemy of Allah tells a lie. I heard Ubayy b. Kab say: Moses stood up to give sermon to the people of Israel. 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 b. Nan and Moses 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 youn. 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 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 Israel? 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 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 wilt 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 theni 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 mt and you. Now I wish to reveal to you the significance of that for which you could not bear with me. Rasul 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. Rasul 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 Saeed b.jubair used to recite (verses 79 and 80 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.

Bk 30, No.5865:
Sa, id b. jubair reported that it was said to Ibn Abbas that Nauf al-Bikali was of the opinion that Moses who went in search of knowledge was not the Moses of Bani Israel. He said: Said, did you hear it from him? I said: Yes. Thereupon he said that Nauf had not stated the fact. Ubayy b. Kab narrated to us that he had heard Rasul as saying: Moses had been delivering sermons to his people. And he made this remark: No person upon the earth has better knowledge than I or nothing better than mine. Thereupon Allah revealed to him: I know one who is better than you (in knowledge) or there is a person on the earth having more knowledge than you. Thereupon he said: My Lord, direct me to him. It was said to him: Keep a salted fish as a provision for journey. The place where that fish would be lost (there you will find that man). So he set forth and a young slave along with him until they came to a place Sakhra. but he did not find any clue. So he proceeded on and left that young man there. The fish began to stir in water and the water assumed the form of an ark over the fish. The young man said: I should meet Rasul and inform him, but he was made to forget and when they had gone beyond that place, he (Moses) said to the young man: Bring breakfast. We have been exhausted because of the journey, and he (Moses) was not exhausted until he had crossed that (particular) place (where he had) to meet Khadir, and the youth was reminded and said: Did you not see that as we reached Sakhra I forgot the fish and it is satan alone who has made me forgetful of it'? It is strange that he has been able to find way in the ocean too. He said: This is what we sought for us.
They returned retracing their steps, and he (his companion) pointed to him the location (where) the fish (had been lost). Moses began to search him there. He suddenly saw Khadir wrapped in a cloth and lying on his back. He said to him: As-Salamu-'Alaikum. He removed the cloth from his face and said: Wa 'Alaikum-us-Salam! Who are you? He said: I am Moses. He said: Who Moses? He said: Moses Of Bani Israel. He said: What brought you here? He said: I have come so that you may teach me what you have been taught of righteousness. He said: You shall have to bear with me, and how can you have patience about a thing of which you have no comprehensive knowledge? You will not have patience when you see me doing a thing I have been ordered to do. He said: If Allah pleases, you will find me patient, nor shall I disobey you in aught. Khadir said: If you follow me, don't ask me about anything until I explain it to you. So they went on until they embarked upon a boat. He (Khadir) made a hole in that. Thereupon he (Moses) said: You have done this so that you may drown the persons sitting in the boat. You have done something grievous. Thereupon he said: Did I not tell you that you will not be able to bear with me? Thereupon he (Moses) said: Blame me not for what I forgot and be not hard upon me for what I did. (Khadir gave him another chance.) So they went on until they reached a place where boys were playing. He went to one of them and caught hold'of one (apparently) at random and killed him. Moses felt agitated and said: You have killed an innocent person not guilty of slaying another. You have done something aboininable.
Thereupon Rasul said: May Allah have mercy upon us and Moses. Had he shown patience he would have seen wonderful things, but fear of blame, with respect to his companion, seized him and he said: If I ask anything after this, keep not company with me. You will then have a valid excuse in my case, and had he (Moses) shown patience he would have seen many wonderful things. He (the narrator) said: Whenever he (Rasul) made mention of any Prophet, he always said: May there be mercy of Allah upon us and upon my brother so and so. They, however, proceeded on until they came to the inhabitants of a village who were very miserly. They went to the meeting places and asked for hospitality but they refused to show any hospitality to them. They both found in that village a wall which was about to fall. He (Khadir) set it right. Thereupon he (Moses) said: If you so liked. you could get wages for it. Thereupon he said: This is the partince, of ways between me and you, and, taking hold of his cloth, he said: Now I will explain to you the real significance (of all these acts) for which you could not show patience. As for the boat, it belonged to the poor people working on the river and I intended to damage it for there was ahead of them (a king) who seized boats by force. (When he came) to catch hold of it he found it a damaged boat, so he spared it (and later on) it was set right with wood. So far as the boy is concerned, he has been, by very nature, an unbeliever, whereas his parents loved him very much. Had he grown up he would have involved them in wrongdoing and unbelief, so we wished that their Lord should give them in its place one better in purity and close to mercy. And as for the wall it belonged to two orphan boys in the city and there was beneath it a (treasure) belongin to them,... up to the last verse. This hadith has been transmitted on the authority of Abu Ishaq.

Bk 30, No.5866:
Ibn Abbas has reported this hadith on the authority of Ubayy b. Kab that Rasul used to recite this.

Bk 30, No.5867:
Utba b. Mas ud reported that Ibn Abbas contended with Hurr b. Qais b. Hisn al-Fazari aboat the companion of Moses. Ibn Abbas said that he was Khadir. There happened to pass Ubayy b. Kab Ansari. Ibn Abbas called him and said: Abu Tufail, come to us. There has been a difference of opinion between me and my friend about the companion of Moses whom he wanted to meet on the way. Did hear anything from Allah's meesenger making a mention of anything? Ubayy said: I heard Rasul as saying: As Moses was amongst the group of Bani Israel, there came to him a person and he said to him: Do you know anyone having better knowledge than you? Moses said: No. Thereupon Allah revealed to Moses: Of course, there is amongst Our servants Khadir (who has better knowledge) than you. Moses asked the way of meeting him. Allah made the fish a sign and it was said to him: Where you miss the fish return to that (place) and you will soon find him. So Moses moved on as Allah wished him to move on. He then said to his young companion: Bring for us the breakfast. Thereupop that young man said to Moses. when he asked him for the breakfast: Don't you see that as we had reached the Sakhra I forgot the fish and nobody made it forget (in our mind) but the satan that I should remind you of it? Mosed said to that young man: This was what we wanted. So they retraced their steps and met Khadir and the events which followed have been described in His Book except that Yunus (the narrator) said that he followed the traces of fish in the ocean.

# Book: 31 Kitab Al-Fadail Al-Sahabah [ Book of Qualities of Companions ]

Chapter 1: THE MERITS OF ABU BAKR SIDDIQ

Bk 31, No.5868:
Anas b. Malik reported that Abu Bakr Siddiq reported him thus: I saw the feet of the polytheists very close to us as we were in the cave. I said: Rasul, if one amongst them were to see at his feet he would have surely seen us. Thereupon he said: Abu Bakr, what can befall twain who have Allah as the third One with them.

Bk 31, No.5869:
Abu Saeed reported that Rasul sat on the pulpit and said: Allah gave a choice to His servant that he may opt the beauties of the world or that which is with Him and the servant chose that which was with Him. Thereupon Abu Bakr wept and he wept bitterly and said: Let our fathers and our mothers be taken as ransom for you. It was Rasul who had been given the choice and Abu Bakr knew it better than us, and Rasul is reported to have said: Behold, of all people the most generous toward me in regard to his companionship and his property was Abu Bakr and were I to choose anyone as my bosom friend, I would have chosen Abu Bakr as my dear friend, but (for him) I cherish Islamic brotherliness and love. There shall be left open no window in the mosque except Abu Bakr's window.

Bk 31, No.5870:
This hadith has been narrated on the authority of Abu Saeed Khuzri through another chain of transmitters.

Bk 31, No.5871:
Ibn Masud said Rasul said: If I were to choose a bosom friend I would have definitely chosen Abu Bakr as my bosom friend, but he is my brother and my companion and Allah, the Exalted and Gliorious. has taken your brother and companion (meaning Prophet himself) as a friend.

Bk 31, No.5872:
Abdullah said Rasul said: If I were to choose from my Umma anyone as my bosom friend, I would have chosen Abu Bakr.

Bk 31, No.5873:
Abdullah said Rasul said: If I were to choose as my bosom friend I would have chosen the son of Abu Quhafa (Abu Bakr) as my bosom friend.

Bk 31, No.5874:
Abdullah said Rasul said: If I were to choose amongst the people of earth someone as my bosom friend, I would have chosen the son of Abu Quhafa as my friends but God has taken your companion as a friend.

Bk 31, No.5875:
This hadith has been narrated through another chain of transmitters and the one narrated on the authority of Abdullah (the words are):" Rasul is reported to have said: Behold I am free from the dependence of all bosom friends and if I were to choose anyone as bosom friend I would have taken Abu Bakr as my bosom friend. Allah has taken your companion as a friend.

Bk 31, No.5876:
Amr b. Ass reported that Rasul sent him in command of the army despatched to Dhat-as-Salasil. When Amr b. Ass came back to Rasul he said: Who amongst people are dearest to you? He said: Aisha. He then said: Who amongst men? He said: Her father, and I said: And who next? He said: Umar. He then enumerated some other men.

Bk 31, No.5877:
Ibn Abu Mulaika said: I heard Aisha as saying and she was asked as to whom Rasul would have nominated his successor if he had to nominate one at all. She said: Abu Bakr. It was said to her: Then whom after Abu Bakr? She said: Umar. It was said to her. Then whom after Umar? She said: Abu Ubaida b. Jarrab, and then she kept quiet at this.

Bk 31, No.5878:
Muhammad b. Jubair b. Mut'im reported on the authority of his father that a woman asked Rasul about something but lit, told her to come to him on some other occasion, whereupon she said: What in your opinion (should I do) if I come to you but do not find you, and it seemed as if she meant that he might die. Thereupon he said: If you do not find me, then come to Abu Bakr.
This hadith has been narrated on the authority of Jubair b. Mut'im through another chain of transmitters (and the words are) that a woman came to Rasul and discussed with him something and he gave a command as we find in the above-mentioned narration.

Bk 31, No.5879:
Aisha reported that Rasul in his (last) illness asked me to call Abu Bakr, her father, and her brother too, so that he might write a document, for he feared that someone else might be desirous (of succeeding him) and that some claimant may say: I have better claim to it, whereas Allah and the Faithful do not substantiate the claim of anyone but that of Abu Bakr.

Bk 31, No.5880:
Abu Huraira said Rasul said: Who amongst you is observing fastthis day? Abu Bake said: It is I. He (again) said: Who amongst you has followed the bier today? Abu Bakr said: It is I. He (Rasul) again said: Who amongst you has served food to the needy? Abu Bakr said: It is I. He (again) said: Who amongst you has today visited the sick? Abu Bakr said: It is I. Thereupon Rasul said: He must get into Paradise who combines in himself (all these noble qualities and virtues).

Bk 31, No.5881:
Abu Huraira said Rasul said: A person had been driving an ox loaded with luggage. The ox looked towards him and said: I have not been created for this but for lands (i.e for ploughing the land and for drawing out water from the wells for the purpose of irrigating the lands). The people said with surprise and awe: Hallowed be Allah, does the ox speak? Rasul said: I believe it and so do Abu Bakr and Umar. Abu Huraira said Rasul said: A shepherd was tendirig the flock when a wolf came there and took away one goat. Tile shepherd pursued it (the wolf) and rescued it (the goat) from that (wolf). The wolf looked towards him and said: Who would save it on the day when there will be no shepherd except me? Thereupon people said: Hallowed be Allah I Thereupon Rasul said: I believe in it and so do Abu Bakr and Umar believe.

Bk 31, No.5882:
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters, but there is no mention of the story pertaining to the ox.

Bk 31, No.5883:
This hadith has been transmitted on the authority of Zuhri, and there is a clear mention of the stories of ox and goat (and the words are): I believe in it and so do Abu Bakr and Umar, but they were not at that time present there.

Bk 31, No.5884:
This hadith has been narrated on the authority of Abu Huraira through another chain of transrritters.
Chapter 2: THE EXCELLENT QUALITIES OF UMAR

Bk 31, No.5885:
Ibn Abu Mulaika said: I heard Ibn Abbas as saying: Wlien Umar b. Khatab was placed in the coffin the people gathered around him. They praised him and supplicated for him before the bier was lifted up, and I was one amongst them. Nothing attracted my attention but a person who gripped my shoulder from behind. I saw towards him and found that he was Ali. He invoked Allah's mercy upon Umar and said: You have left none behind you (whose) deeds (are so enviable) that I love to meet Allah with them. By Allah, I hoped that Allah would keep you and your two associates together. I had often heard Rasul as saying: I came and there came too Abu Bakr and Umar; I entered and there entered too Abu Bakr and Umar; I went out and there went out too Abu Bakr and Umar, and I hope and think that Allah will keep you along with them.

Bk 31, No.5886:
This hadith has been narrated on the authority of Umar b. Saeedwith the same chain of transmitters.

Bk 31, No.5887:
Abu Saeed Khuzri reported Rasul as say ing: While I was asleep I saw people being presented to me (in a dream) and they wore shirts and some of these reached up to the breasts and some even beyond them. Then there happened to pass Umar b. Khatab and his shirt had been trailing. They said: Rasul, how do you interpret the dream? He said: (As strength of) faith.

Bk 31, No.5888:
Hamza b. Ibn Umar b. Khattab reported on the authority of his father that Rasul said: While I was asleep I saw (in a dream) a cup containing milk bein. presented to me. I took out of that until I perceived freshness being reflected through my nails. Then I presented the leftover to Umar b. Khatab. They said: Rasul: Fow do you interpret it? He said: This implies knowledge.

Bk 31, No.5889:
This hadith has beer. narrated on the authority of Yunus with the same chain of transmitters.

Bk 31, No.5890:
Abu Huraira said Rasul said: While I was asleep I saw myself on a well with a leathern bucket on a pulley. I drew (water) out of that as Allah wished me (to draw). Then the son of Abu Quhafa (Abu Bakr) drew from it one bucketful or two and there was some weakness in drawing that (may Allah forgive him). Then that bucket (changed into a large bucket) and Ibn Khattab drew it. I did not see any strongest man drawing it like Umar b. Khatab. He brought out so much water that the camels of the people had enough to drink and then laid down (for rest).

Bk 31, No.5891:
This hadith has been narrated on the authority of Yunus through another chain of transmitters.

Bk 31, No.5892:
Abu Huraira said Rasul said: I saw Ibn Abu Quhafa drawing (water) ; the rest of the hadith is the same.

Bk 31, No.5893:
Abu Huraira said Rasul said: While I was asleep I saw myself drawing water from my tank in order to quench the thirst of the people that there came to me Abu Bakr. He took hold of the leathern bucket from my hand so that he should serve water to the people. He drew two bucketfuls and there was some weakness in his drawing (Allah may forgive him). Then there came Ibn Khattab and he took hold of that, and I did not see a person stronger than he (drawing water) until the people went away with their thirst quenched and the tank filled with water.

Bk 31, No.5894:
Ibn Umar said Rasul said: I saw (in a dream) as if I was drawing water with a leathern bucket on a wooden pulley. There came Abu Bakr and he drew out a bucketful or two and as he drew out, some weakness (was perceived in it) (may God forgive him). Then Umar came in order to serve water -and the bucket was changed into a large leather bucket and I did not see such a wonderful man amongst persons (drawing water) and he went on serving water to the people until they were fully satisfied and then went to their resting places.

Bk 31, No.5895:
Salim b. Abdullah reported on the authority of his father some of the dreams of Rasul pertaining to Abu Bakr and Umar b. Khattab and a hadith like this.

Bk 31, No.5896:
Jabir said Rasul said: I entered Paradise and saw in it a house or a palace. I said: For whom is it resersred? They (the Angels) said: It is for Umar b. Khatab. (Rasul said to Umar b. Khatab): I intenied to get into it but I thought of your feelings. Thereupon Umar wept and said: Rasul, could I feel any jealousy in your case?

Bk 31, No.5897:
This hadith has been narrated on the authority of Jabir through another chain of transmitters.

Bk 31, No.5898:
Abu Huraira said Rasul said: Wtiile'l was asleep I saw myself in Paradise and a woman performing ablution by the side of a palace. I said: For whom is it meant? They said: It is meant for Umar b. Khatab. (Rasul) said: There came across my mind the feeling of Umar and so I turned back and went away. Abu Huraira said: Umar wept as we were present in that meeting with Rasul amongst us and Umar said: Rasul, may my father and mother be taken as ransom for you. Could I at all feel any jealousy about you? This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.

Bk 31, No.5899:
Saad b. Waqqas reported that Umar sought permission from Rasul to visit him when some women of the Quraish were busy in talking with him and raising their voices above his Voiee. When Umar sought permission they stood up and went hurriedly behind the curtain. Rasul gave him permission smilingly. Thereupon Umar said: Rasul, may Allah keep you happy all your life. Then Rasul said: I wonder at these women who were with me and no sooner did they hear your voice, they immediately went behind the curtain. Thereupon Umar said: Rasul, you have more right that they should fear you. Then Umar (addressing the women) said: O ye enemies of yourselves, do you fear me and fear not Rasul? They said: Yes, you are harsh and strict as compared to Rasul. Thereupon, Rasul said: By Him in Whose Hand is my life, if satan would encounter you in the way he would certainly take a different way from that of yours.

Bk 31, No.5900:
Abu Huraira reported that Umar b. Khattab came to Rasul while there were some women with him and they were raising their voices above the voice of Rasul and when Umar sought permission to get into the house they went behind the curtain hurriedly. The rest of the hadith is the same.

Bk 31, No.5901:
Aisha said Rasul said: There had been among the people before you inspired persons and if there were any such among my Umma Umar b. Khattab would be one of them. Ibn Wahb explained the word Muhaddathun as those who receive hint from the High (Mulhamun).

Bk 31, No.5902:
This hadith has been narrated on the authority of Saad b. Ibrahim with the same chain of transmitters.

Bk 31, No.5903:
Ibn Umar reported Umar as saying: My lord concorded with (my judgments) on three occasions. In case of the Station of Ibrahim, in case of the observance of veil and in case of the prisoners of Badr.

Bk 31, No.5904:
Ibn Umar reported that when Abdullah b. Ubayy b. Salul (the hypocrite) died, his son Abdullah b. Abdullah came to Rasul and asked him to give his shirt which should be used for the coffin of his father. He gave that to him. Rasul stood up to say prayer over him Thereupon I Umar caught hold of the clothe of Rasul and said: Rasul, are you going to offer prayer, whereas Allah has forbidden to offer prayer for him, whereupon Rasul said: Allah has given me a choice saying: Ask forgiveness for them or you may not ask for them; even if you ask for them seventy times, I will make an addition to the seventy. He was a hypocrite and Rasul said prayer over him that God revealed the verse:" And never pray over any one of them that has died and never should you stand by his grave" (ix. 84).

Bk 31, No.5905:
This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitter but with the addition of the words:" He abandoned saying prayer over the hypocrites who had died."
Chapter 3: QUALITES OF UTHAMN BIN AFFAN

Bk 31, No.5906:
Aisha said: Rasul was lying in the bed in my apartment with his thigh or his shank uncovered that Abu Bakr sought permission to get in. It was given to him and he conversed in the same very state (Rasul's thigh or shank uncovered). Then Umar sought permission for getting in and it was given to him and he conversed in that very state. Then Uthman sought permission for getting in; Rasul sat down and he set right his clothes. Mubammad (one of the narrators) said: I do not say that it happened on the same day. He (Uthman) then entered and conversed and as he went out, Aisha said: Abu Bakr entered aind you did not stir and did not observe much care (in arranging your clothes), then Umar entered and you did not stir and did not arrange your clothes, then Uthman entered and you got up and set your clothes right, thereupon he said: Should I not show modesty to one whom even the Angels show modesty.

Bk 31, No.5907:
Aisha, Wife, and Uthman both reported that Abu Bakr sought permission from Rasul for entrance (in his apartment) as he had been lying on his bed covered with the bed-sheet of Aisha, and he gave permission to Abu Bakr in that very state and he, having his need fulfilled, went back. Then Umar sought permission and it was given to him in that very state and, after having his need fulfilled, he went back. And Uthman said: Then I sought permission from him and he got up and raid to Aisha: Wrap yourself well with your cloth, then I got my need fulfilled and came back. And Aisha said: Rasul, why is it that I did not see you feeling any anxiety in case of dressing properly in the presence of Abu Bakr and Umar as you showed in case of Uthman. Thereupon Rasul said: Verily Uthman is a person who is very modest and I was afraid that if I permitted him to enter in this very state he would not inform me of his need.

Bk 31, No.5908:
This hadith has been transmitted on the authority of Uthman and Aisha with the same wording.

Bk 31, No.5909:
Abu Musa al-Ash'ari reported that while Rasul was in one of the gardens of Medina, reclining against a pillow and fixing a stick in a mud, that a person came asking for the gate to be opened, whereupon he said: Open it for him and give him glad tidings of Paradise and, lo, it was Abu Bakr. I opened (the gate) for him and gave him the glad tidings of Paradise. Then another person asked for the door to be opened, whereupon he said: Open it and give him the glad tidings of Piradise. He said: I went away and, lo, it was Umar. I opened it for him and gave him the glad tidings of Paradise. Then still another man asked for the door to be opened, and thereupon Rasul said: Open it and give him the glad tidings of Paradise after a trial would afflict him. I went and, lo, it was Uthman b. Affan. 1 opened the door and gave him the glad tidings of Paradise and informed him (what Rasul had said). Thereupon he said: O Allah, grant me steadfastness. Allah is one Whose help is to be sought.

Bk 31, No.5910:
This hadith has been transmitted on the authority of Abu Musa al-Ash'ari with a slight variation of wording.

Bk 31, No.5911:
Abu Musa Ash'ari reported that he performed ablution in his house and then came out saying: I would remain with Rasul the whole day long. He came to the mosque, and asked about Rasul. They (his Companions) said: He has gone in this direction. He (Abu Musa Ash'ari) said: I followed his steps asking about him until I came to Bi'r Aris (it is a well in the suburb of Medina). I sat by its wooden door until Rasul had relieved himself and then performed ablution. I went to him and he was sitting with his shanks uncovered hp to the knees and his legs dangl- ing in that well. I offered him salutations. I then came back and sat at the door as if I had been a chamberlain at the door of Rasul that day. There came Abu Bakr and knocked the door and I said: Who is it? He said: This is Abu Bakr. I said: Wait, please. I went and said: Rasul, here is Abu Bakr seeking permission. Thereupon he said: Admit him and give him glad tidings of Paradise. I came and I said to Abu Bakr to get in (and also told him) that Rasul was giving him the glad tidings of Paradise. Abu Bakr got in and sat on the right side of Rasul and dangled his feet in the well as Rasul had done, and he uncovered his shanks. I then returned and sat there and I had left my brother as he had been performing ablution and he was to meet me and I said: If Allah would intend goodness for such and such he would intend goodness for his brother and He would bring him. I was thinking this that a person stirred the door. I said: Who is it. He said: This is Umar b., Khattab. I said: Wait. Then I came to Rasul, greeted him and said: Here is Umar seeking your. permission to get in. Thereupon he said: Let him come in and give him glad tid- ings of Paradise. I came to Umar and said: There is permission for you and glad tidings for you from Rasul for Paradise. He got in and sat on the left side of Rasul with his feet dangling in the well. I then returned and sat and said: If Allah would intend goodness for such and such (that is for his brother), He would bring him. And I was contemplat- ing over it that a man stirred the door and I said: Who is it? He said: This is Uthman b. Affan. I said: Wait, please. I then came to Rasul and informed him. and he said: Admit him and give him glad tidings (and inform) him of the turmoil which he shall have to face. I came and said: Get in, Rasul gives you the glad tidings of Paradise along with the trial which you shall have to face. He got in and saw the elevated plan round the well fully occupied. He sat on the other side. Sharik said that Saeed b.al-Musayyib said: I drew a conclusion from it that their groves would be (in this very state, the graves of Hadrat Abu Bakr, Umar Faruq by the tide of Rasul and the grave of Hadrat Uthman away from their graves).
Abu Musa. said: I set out with the intention (of meeting) Rasul and came to know that he had gone to the gardens (in the suburb of Medina). I followed him and found him in a garden sitting upon an elevated place round the well with his shanks uncovered which had been dangling in the well. The rest of the hadith is the same but with this variation that there is no mention of the words of Said: all drew a conclusion from it pertaining to their graves."

Bk 31, No.5912:
Saeed b.al-Musayyib reported Abu Musa Ash'ari having said that Rasul set out one day to the suburbs of Medina for reliev- ing himself. I followed his steps. The rest of the hadith is the same. Ibn Musayyib said: I concluded (from the manner of their sitting) the (order) of their graves. (The three) would be together (the graves of Rasul, Hadrat Abu Bakr and Hadrat Umar) and that of Uthman would be separate (from them).
Chapter 4: QUALITES ALI IBN ABU TALIB

Bk 31, No.5913:
Amir b Saad b. Abi Waqqas reporte (l on the authority of his father that Rasul addressing Ali said: You are in the same position with relation to me as Harun (Aaron) was in relation to Moses but with (this explicit difference) that there is no prophet after me. Saad said: I had an earnest desire to hear it directly from Saad, so I met him and narrated to him what (his son) Amir had narrated to me, whereupon he said: Yes, I did hear it. I said: Did you hear it yourself? Thereupon he placed his fingers upon his ears and said: Yes, and if not, let both my ears become deaf.

Bk 31, No.5914:
Saad b. Abi Waqqas reported that Rasul left Ali ibn Abu Talib behind him (as he proceeded) to the expedition of Tabuk, whereupon he (Ali) said: Rasul, are you leaving me behind amongst women 4nd children? Thereupon he (Rasul) said: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there would be no prophet after me.

Bk 31, No.5915:
This hadith has been narrated. on the authority of Shuba with the same chain of transmitters. Amir b. Saad b. Abi Waqqas reported on the authority of his father that Muaweya b. Abi Sufyin appointed Saad as the Governor and said: What prevents you from abusing Abu Turab (Hadrat Ali), whereupon be said: It is because of three things which I remember Rasul having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camelg. I heard Rasul say about Ali as he left behind hrin in one of his campaigns (that was Tabuk). Ali said to him: Rasul, you leave me behind along with women and children. Thereupon Rasul said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (Rasul) said: Call Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed:" Let us summon our children and your children." Rasul called Ali, Fitima, Hasan and Husain and said: O Allah, they are my family.

Bk 31, No.5916:
Saad said Rasul said to Ali: Aren't you satisfied with being unto me what Aaron was unto Moses?

Bk 31, No.5917:
Suhail reported on the authority of Abu Huraira that Rasul said on the Day of Khaibar: I shall certainly give this standard in the hand of one who loves Allah and his Messenger and Allah will grant victory at his hand. Umar b. Khattab said: Never did I cherish for leadership but on that day. I came before him with the hope that I may be called for this, but Rasul called Ali ibn Abu Talib and he conferred (this honour) upon him and said: Proceed on and do not look about until Allah grants you victory, and Ali went a bit and then halted and did not look about and then said in a loud voice: Rasul, on what issue should I fight with the people? Thereupon he (Rasul) said: Fight with them until they bear testimony to the fact that there is no god but Allah and Muhammad is his Messenger, and when they do that then their blood and their riches are inviolable from your hands but what is justified by law and their reckoning is with Allah.

Bk 31, No.5918:
Sahl b. Saad said Rasul said on the Day of Khaibar: I would certainly give this standard to a person at whose hand Allah would grant victory and who loves Allah and His Messenger and Allah and His Messenger love him also. The people spent the night thinking as to whom it would be given. When it was morning the people hastened to Rasul all of them hoping that that would be given to him. He (Rasul) said: Where is Ali ibn Abu Talib? They said: Rasul, his eyes are sore. He then sent for him and he was brought and Rasul applied saliva to his eyes and invoked blessings and he was all right, as if he had no ailment at all, and coraferred upon him the standard. Ali said: Rasul, I will fight them until they are like us. Thereupon he (Rasul) said: Advance cautiously until you reach their open places, thereafter invite them to Islam and inform them what is obligatory for them from the rights of Allah, for, by Allah, if Allah guides aright even one person through you that is better for you than to possess the most valuable of the camels.

Bk 31, No.5919:
Salama b. Akwa' reported that it was Ali whom Rasul left behind him (in the charge of his family and the Islamic State) on the occasion of the campaign of Khaibar, and his eyes were inflamed and he said: Is it for me to remain behind Rasul? So he went forth and rejoined Rasul and on the evening of that night (after which) next morning Allah granted victory. Rasul said: I will certainly give this standard to a man whom Allah and His Messenger love. or he said: Who loves Allah or His Messenger and Allah will grant him victory through him, and, lo, we saw Ali whom we least expected (to be present on that occasion). They (the Companions) said: Here is Ali. Thereupon Rasul gave him the standard. Allah granted victory at his hand.

Bk 31, No.5920:
Yazid b. Hayyan reported, I went along with Husain b. Sabra and Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Rasul listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Rasul. He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Rasul, so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Rasul stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: Ali and the offspring of Ali, 'Aqil and the offspring of 'Aqil and the offspring of Jafar and the offspring of Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.

Bk 31, No.5921:
This hadith has been narrated on the authority of Zaid b. Arqam through another chain of transmitters.

Bk 31, No.5922:
This hadith has been transmitted on the authority of Abu Hayyan but with this addition:" The Book of Allah contains right guidance, the light, and whoever adheres to it and holds it fast, he is upon right guidance and whosoever deviates from it goes astray.

Bk 31, No.5923:
Yazid b. Hayyan said: We went to him (Zaid b. Arqam) and said to him. You have found goodness (for you had the honour) to live in the company of Rasul and offered prayer behind him, and the rest of the hadith is the same but with this variation of wording that lie said: Behold, for I am leaving amongst you two weighty things, one of which is the Book of God and that is the rope of Allah. He who holds it fast would be on right guidance and he who abandons it would be in error, and in this (hadith) these words are also found: We said: Who are amongst the members of the household? Aren't the wives (of Rasul) included amongst the members of his house hold? Thereupon he said: No, by Allah, a woman lives with a man (as his wife) for a certain period; he then divorces her and she goes back to her parents and to her people; the members of his household include his ownself and his kith and kin (who are related to him by blood) and for him the acceptance of Zakat is prohibited.

Bk 31, No.5924:
Sahl b. Saad reported that a person from the offspring of Marwan was appointed as the governor of Medina. He called Sahl b. Saad and ordered him to abuse All Sahl refused to do that. He (the governor) said to him: If you do not agree to it (at least) say: May Allah curse Abu Turab. Sahl said: There was no name dearer to All than Abu Turab (for it was given to him by Rasul himself) and he felt delighted when he was called by this name. He (the governor) said to him: Narrate to us the story of his being nanied as Abu Turab. He said: Rasul came to the house of Fatima and he did not find Ali in the house; whereupon he said: Where is your uncle's son? She said: (There cropped up something) between me and him which had annoyed him with me. He went out and did not rest here. Rasul said to a person to find out where he was. He came and said: Rasul, he is sleeping in the mosque. Rasul came to him and found him lying in the mosque and saw that his mantle had slipped from his back and his back was covered with dust and Rasul began to wipe it away from him (from the body of Hadrat Ali) saying: Get up, covered with dust; get up, covered with dust.
Chapter 5: QUALITES OF SAAD BIN ABI WAQQAS

Bk 31, No.5925:
Aisha reported that Rasul lay on bed during one night and said: Were there a pious person from amongst my companions who should keep a watch for me during the nightt? She said: We heard the noise of arms, whereupon Rasul said: Who is it? And Saad b. Abi Waqqas said: Rasul. I have come to serve as your sentinel. Aisha said: Allah' s Messenger slept (such a sound sleep) that I heard the noise of his snoring.

Bk 31, No.5926:
Aisha reported that Rasul laid down on bed during one night on his arrival at Medina and said: Were there a pious person from amongst my Companions who should keep a watch for me durin. the night? She (Aisha) said: We were in this state that we heard the clanging noise of arms. lie (Rasul) said: Who is it? He said: This is Saad b. Abi Waqqas. Rasul said to him: What brings you here? Thereupon he said: I harboured fear (lest any harm should come to) Rasul, so I came to serve as your sentinel. Rasul invoked blessings upon him. He then slept. This hadith has been transmitted on the authority of Ibn Rumh with a slight variation of wording.

Bk 31, No.5927:
Abdullah b. Amir b. Rabi reported Aisha as saying: Rasul went to bed one night; the rest of the hadith is the same.

Bk 31, No.5928:
Abdullah b. Shaddad reported that he heard 'Allahs saying: Rasul did not gather his parents except in case of Saad b. Malik that he said to him on the Day of Ubud: Shoot an arrow, may my father and mother be taken as ransom for you.

Bk 31, No.5929:
This hadith has been narrated on the authority of Ali through another chain of transmitters.

Bk 31, No.5930:
Saad b Abi Waqqqs said: Rasul gathered his parents for me on the Day of Uhud.

Bk 31, No.5931:
This hadith has been narrated on the authority of Yabyl b. Saeedwith the same chain of transmitters.

Bk 31, No.5932:
Amir b. Saad reported oLi the authority of his father that Rasul gathered for him on the Day of Uhud his parents when a polytheist had set fire to (i.e attacked fiercely) the Muslims. Thereupon Rasul said to him: (Saad), shoot an arrow, (Saad), may my mother and father be taken as ransom for you. I drew an arrow and I shot a featherless arrow at him aiming his side that lie fell down and his private parts were exposed. Rasul laughed that I saw his front teeth.

Bk 31, No.5933:
Musab b. Saad reported on the authority of his father that many verses of the Koran had been revealed in connection with him. His mother Umm Saad had taken oath that she would never talk with him until he abandoned his faith and she neither ate nor drank and said: Allah has commanded you to treat well your parents and I am your mother and I command you to do this. She passed three days in this state until she fainted because of extreme hunger and at that time her son whose name was Umara stood up and served her drink and she began to curse Saad that Allah, the Exalted and Glorions, revealed these verses of the Holy Koran:" And We have enjoined upon a person goodness to his parents but if they contend with thee to associate (others) with Me of which you have no knowledge, then obey them not" (xxix. 8) ; Treat thein with customary good in this world" (xxxi. 15). He also reported that there fell to the lot of Rasul huge spoils of war and there was one sword in them. I picked that up and came to Rasul and said: Bestow this sword upon me (as my share in the spoils of war) and you know my state. Thereupon he said: Return it to the place from where you picked it up. I went back until I decided to throw it in a store but my soul repulsed me so I came back and asked him to give that sword to me. He said in a loud voice to return it to the place from where I had picked it up. It was on this occasion that this verse was revealed:" They asked about the spoils of war" (viii. 1). He further said: I once fell ill and sent a message to Rasul. He visited me and I said to him: Permit me to distribute (in charity) my property as much as I like. He did not agree. I said: (Permit me to distribute) half of it. He did not agree. I said: (Permit me to distribute) the third part, whereupon he kept quiet and it was after this (that the distribution of one's property in charity) to the extent of one-third was held valid. He further said: I came to a group of persons of the Ansir and Muhajirin and they said: Come, so that we may serve you wine, and it was before the use of wine had been prohibited. I went to them in a garden and there had been with them the roasted head of a camel and a small water-skin containing wine. I ate and drank along with them and there came under discussion the Ansr (Helpers) and Muhajirin (immigrants). I said: The immigrants are better than the Ansar, that a person picked up a portion of the head (of the camel and struck me with it that my nose was injured. I came to Rasul and informed him of the situation that Aliah revealed verses pertaining to wine:" Intoxicants and the games of chance and (sacrificing to) stones set up and (divining by) arrows are only an uncleanliness, the devil's work" (v. 90).

Bk 31, No.5934:
This hadith has been transmitted on the authority of Simak and the hadith transmitted on the authority of Shuba (the words are): When they intended to feed her (Saad'. s mother), they opened her mouth with the help of a stick and then put the feed in her mouth, and in the same hadith the words are: He struck the nose of Saad and it was injured and Saad had (the mark) of wound on his nose.

Bk 31, No.5935:
Saad said: This verse was revealed in relation to six persons and I and Ibn Masud were amongst them. The polytheists said to him (Rasul): Do not keep such persons near you. It was upon this that (this verse was revealed):" Drive not away those who call upon their Lord morning and evening desiring only His pleasure" (vi. 52).

Bk 31, No.5936:
Saad said: We were six men in the company of Rasul that the polytheists said to Rasul: Drive them away so that they may not be overbold upon us. He said: I, Ibn Masud and a person from the tribe of Hudhail, Bilal and two other persons, whose names I do not know (were amongst such persons). And there occurred to Rasul what. Allah wished and he talked with himself that God revealed:" Do not drive away those who call their Lord morning and evening desiring to seek His pleasure."
Chapter 6: QUALITES OF ZUBAIR AND TALHA

Bk 31, No.5937:
Abu Uthman reported on one of the days when Rasul was fighting and none remained with him save Talha and Saad.

Bk 31, No.5938:
Jabir said: I heard Rasul exhorting people on the Day of the Battle of the Ditch to fight. Zubair said: I am ready (to participate). He then again exhorted and he again said: I am ready to participate. Thereupon Rasul said: Behold. for every Prophet there is a helper and my helper is Zubair.

Bk 31, No.5939:
Jabir reported this hadith through another chain of transmitters.

Bk 31, No.5940:
Abdullah b. Zubair reported on the Day of the Battle of the Trench: I and Umar b. Abu Salama were with women folk in the fort of Hassan (b. Thabit). He at one time leaned for me and I cast a glance and at anothertime I leaned for him and he would see and I recognised my father as he rode on his horse with his arms towards the tribe of Quraizah. Abdullah b. Urwa reported from Abdullah b. Zubair: I made a mention of that to my father, whereupon he said: My son, did you see me (on that occasion)? He said: Yes. Thereupon he said: By Allah, Rasul addressed me saying: I would sacrifice for thee my father and my mother.

Bk 31, No.5941:
Abdullah b. Zubair said: When it was the Day of the Battle of the Ditch I and Umar b. Salama were in the fort in which there were women, i.e the wives of Rasul ; the rest of the hadith is the same.

Bk 31, No.5942:
Abu Huraira said: Rasul was upon the mountain of Hira, ' and there were along with him Abu Bakr, Umar, Uthman. Ali, Talha, 'Zubair, that the mountain stirred; thereupon Rasul said: Be calm, there is none upon you but a Prophet, a Fiddle (the testifier of truth) and a Martyr.

Bk 31, No.5943:
Abu Huraira reported that Rasul was on the mountain of Hira' that it stirred; thereupon Rasul said: Hira! be calm, for there is none upon you but a Prophet, a Siddiq, a Shahid, and there were upon it Allah's Prophet, Abu Bakr, Umar, Uthman, Ali, Talha, Zubair, Saad b. Abi Waqqas (Allah be pleased witli them).

Bk 31, No.5944:
Hisham reported on the authority of his father (Urwa b. Zubair) that Aisha said: BY Allah, both fathers of yours are amongst those who have been men. tioned in this verse:" Those who responded to the call of Allah and the Messenger after the misfortune had fallen upon thein".

Bk 31, No.5945:
This hadith has been narrated on the authority of Hishan through the same chain of transmitters but with this addition (that by both fathers of yours) he meant Abu Bakr and Zubair.

Bk 31, No.5946:
Urwa said: 'Aisha said to me: Your fathers (Zubair and Abu Bakr) were amongst those about whom (it has been revealed):" Those who responded to the call of Allah and His Messenger after the misfortune had fallen upon them."
Chapter 7: QUALITES OF ABU UBAIDA BIN JARHAH

Bk 31, No.5947:
Anas said Rasul said: For every Umma there is a man of trust and the man of trust of this Umma is Abu Ubaida b. Jarrah.

Bk 31, No.5948:
Anas reported that the people of Yemen came to Rasul and said: Send with us a person who should teach us Sunnah and Islam, whereupon he (Rasul) caught hold of the hand of Ubaida and said: He is a man of trust of this Umma.

Bk 31, No.5949:
Hudhaifa reported that the people of Najran came to Rasul and said: Rasul, send along with us a man of trust; whereupon he said: I would definitely send to you a man of trust, a man of trust in the true sense of the term. Thereupon his Companions looked up eagerly and he sent Abu Ubaida b. Jarrah.

Bk 31, No.5950:
This hadith has been reported on the authority of Abu Ishaq with the same chain of transmitters.
Chapter 8: QUALITES OF HASAN AND HUSAIN

Bk 31, No.5951:
Abu Huraira said Rasul said to Hasan: O Allah, behold, I love him. Thou too love him and love one who loves him.

Bk 31, No.5952:
Abu Huraira said: I went along with Allalh's Messenger at a time during the day but he did not talk to me and I did not talk to him until he reached Bazar of Banfi Qainuqal. He came back to the tent of Fatima and said: Is the little chap (meaning Hasan) there? We were under the impression that his mother had detained him in order to bathe him and dress him and garland him with a sweet garland. Not much time had passed that he (Hasan) came running until both of them embraced each other, thereupon Rasul said: O Allah, I love him; love him Thou and love one who loves him (Hasan).

Bk 31, No.5953:
Al Bara b. Azib said: I saw Hasan b. Ali upon the shoulders of Rasul and he was saying: O Allah, I love him, and love him Thou.

Bk 31, No.5954:
Iyas reported on the authority of his father: I (had the honour of) leading the white mule on which rode Rasul and with him were Hasan and Husain, till it reached the apartment of Rasul. The one amongst them was seated before him and the other one was seated behind him.
Chapter 9: QUALITES OF THE FAMILY OF RAUL

Bk 31, No.5955:
Aisha reported that Rasul went out one norning wearing a striped cloak of the black camel's hair that there came Hasan b. Ali. He wrapped hitn under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)
Chapter 10: QUALITES OF ZAID BIN HARITH AND USAMA BIN ZAID

Bk 31, No.5956:
Salim b. Abdullah reported on the authority of his father: We were in the habit of calling Zaid b. Harith as Zaid b. Muhammad until it was revealed in the Koran:" Call them by the names of their fathers. This is more equitable with Allah" (This hadith has been transmitted on the authority of Qutaiba b. Saad)

Bk 31, No.5957:
This hadith has been narrated on the authority Abdullah through another chain of transmitters.

Bk 31, No.5958:
Ibn Umar reported that Rasul sent an expedition and appointed Usama b. Zaid as its chief. The people objected to his command, whereupon Rasul stood up and said: You object to his command and before this you objected to the command of his father (Zaid). By Allah, he was fit as the commander and he was one of the dearest of persons to me and after him, behold! this one (Usama) is one of the dearest of persons to me.

Bk 31, No.5959:
Salim reported on the authority of his father that Rasul said on the pulpit: You object to the command of Usima b. Zaid as you had objected before to the command of his father (Zaid). By Allah, he was most competent for it and, by Allah, he was dearest to me amongst people and, by Allah, the same is the case with Usama b. Zaid. He is most dear to me after him and I advise you to treat him well for he is pious amongst you.
Chapter 11: QUALITES OF ABDULLAH BIN JAFAR

Bk 31, No.5960:
Abdullah b. Abu Mulaika reported that Abdullah b. Jafar said to Ibn Zubair: Do you remember (the occasion) when we three (i.e I, you and lbn Abbas) met Rasul and he mounted us (on his camel) but left you? He said: Yes.

Bk 31, No.5961:
This hadith has been transmitted on the authority of Habib b. Ash-Shahid.

Bk 31, No.5962:
Abdullah b. Jafar reported that when Rasul came back from a journey, the children of his family used to accord him welcome. It was in this way that once he came back from a journey and I went to him first of all. He mounted me before him. Then there came one of the two sons of Fatima and he mounted him behind him and this is how we three entered Medina riding on a beast.

Bk 31, No.5963:
Abdullah b. Ja'a'far reported that when Rasul came back from a journey he met us. Once he met me, Hasan or Husain, and he mounted one of us before him and the other one behind him until we entered Medina.

Bk 31, No.5964:
Abdullah b. Jafar reported that one day Rasul mounted me behind him and narrated to me something in secret which I would narrate to none amongst people.
Chapter 12: QUALITES OF HADRAT KHADIJA, MOTHER OF THE FAITHFUL

Bk 31, No.5965:
Abdullah b. Jafar reported that he heard Ali say in Kulfa that Rasul said: The best of the women of her time was Mary, daughter of Imran, and the best of the women of her time was Khadija, daughter of khuwailid. Abu Kuraib said that Wakil pointed towards the sky and the earth

Bk 31, No.5966:
Abu Musa reported Allali's Messenger as saying: There are many persons amongst men who are quite perfect but there are not perfect amongst women except Mary, daughter of Imran, Asiya wife of Pharaoh, and the excellence of Aisha as compared to women is that of Tharid over all other foods.

Bk 31, No.5967:
Abu Huraira reported that Gabriel came to Rasul and said: Rasul, lo. Khadija is coming to you with a vessel of seasoned food or drink. When she comes to you, offer her greetings from her Lord and on my behalf and give her glad tidings of a palace of jewels in Paradise wherein there is no noise and no toil. This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters with a slight variation of wording.

Bk 31, No.5968:
Ismail said: I said to Abdullah b. Abi Aufa: Did Rasul give glad tidings of Paradise to Khadija? He said: Yes. He did give glad tidings to her of a palace of jewels in Paradise wherein there would be no noise and no toil.

Bk 31, No.5969:
This hadith has been narrated on the a tliority of Ibn Abi Aufa through other chains of transmitters.

Bk 31, No.5970:
Aisha reported that Allali's, Messenger gave grid tidings to Khadija int Khuwailid of a palace in Paradise.

Bk 31, No.5971:
Aisha said: Never did I feel jealous of any woman as I was jealous of Khadija. She had died three years before he (Rasul) married me. I often heard him praise her, and his lord had commanded him to give her the glad tidings of a palace of jewels in Paradise: and whenever he slaughtered a sheep he presented (its meat) to her female companions.

Bk 31, No.5972:
Aisha said: Never did I feel jealous of the wives of Rasul but in case of Khadija, although I did no, (have the privilege to) see her. She further added that whenever Rasul slaughtered a sheep, he said: Send it to the companions of Khadija I annoyed him one day and said: (It is) Khadija only who always prevails upon your mind. Thereupon Rasul said: Her love had been nurtured in my heart by Allah Himself.

Bk 31, No.5973:
This hadith has been transmitted on the authority of Abu Usama up to the slaughtering of a sheep, but he. did not make mention of the subsequent words.

Bk 31, No.5974:
Aisha said: Never did I feel jealous of any wife amongst the wives of Rasul as I feel in case of Khadija (though I had never seen her), for he praised her very often.

Bk 31, No.5975:
Aisha reported that Rasul did not marry any other woman till her (Khadija's) death.

Bk 31, No.5976:
Aisha reported that Hala b. Khuwailid (sister of Khadija) sought permission from Rasul to see him and he was reminded of Khadija's (manner of) asking leave to enter and (was overwhelmed) with emotions thereby and said: O Allah, it is Hala, daughter of Khuwailid, and I felt jealous and said: Why do you remember one of those old women of the Quraish with gums red and who is long dead-while Allah has given you a better one in her stead?
Chapter 13: QUALITES OF AISHA

Bk 31, No.5977:
Aisha said Rasul said: I saw you in a dream for three nights when an angel brought you to me in a silk cloth and he said: Here is your wife, and when I removed (the cloth) from your face, lo, it was yourself, so I said: If this is from Allah, let Him carry it out.

Bk 31, No.5978:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 31, No.5979:
Aisha said: Rasul said to me: I can well discern when you are pleased with me and when you are annoyed with me. I said: How do you discern it? Thereupon be said: When you are pleased with me you say;" No, by the Lord of Muhammad," and when you are annoyed with me, you say:" No, by the Lord of Ibrahim." I said: Rasul, by Allah, I in fact leave your name (when I am annoyed with you).

Bk 31, No.5980:
This hadith has been reported on the authority of Hishim b. Urwa with the same chain of transmitters up to the words:" No, by the Lord of Ibrahim," and he did not make mention of what follows subsequently.

Bk 31, No.5981:
Aisha reported that she used to play with dolls in the presence of Rasul and when her playmates came to her they left (the house) because they felt shy of Rasul, whereas Rasul sent them to her.

Bk 31, No.5982:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters with a slight variation of wording.

Bk 31, No.5983:
Aisha reported that people sent their gifts when it was the turn of Aisha seeking thereby the pleasure of Rasul.

Bk 31, No.5984:
Aisha, Wife, said: The wives of Rasul sent Fatima, the daughter of Rasul, to Rasul. She ouaht permission to get in as he had been lying with me in my mantle. He gave her permission and she said: Rasul, verily, your wives have sent me to you in order to ask you to observe equity in case of the daughter of Abu Quhafa. She (Aisha) said: I kept quiet. Thereupon Rasul said to her (Fatima): 0 daughter, don't you love whom I love? She said: Yes, (I do). Thereupon he said: I love this one. Fatima then stood up as she heard this from Rasul and went to his wives and informed them of what she had said to him and what Rasul had said to her. Thereupon they said to her: We think that you have been of no avail to us. You may again go to Rasul and tell him that his wives seek equity in case of the daughter of Abu Quhafa. Fitima said: By Allah, I will never talk to him about this matter. Aisha (further) said: The wives of Rasul then sent Zainab b. jahsh, Wife, and she was one who was somewhat equal in rank with me in the eyes of Rasul and I have never seen a woman more advanced in religious piety than Zainab, more God-conscious, more truthful, more alive to the ties of blood, more generous and having more. sense of self-sacrifice in practical life and having more charitable disposition and thus more close to God, the Exalted, than her. She, however, lost temper very soon but was soon calm. Rasul permitted her to enter as she (Aisha) was along with Rasul in her mantle, in the same very state when Fatima had entered. She said: Rasul, your wives have sent me to you seeking equity in case of the daughter of Abu Quhafa. She then came to me and showed harshness to me and I was seeing the eyes of Rasul whether he would permit me. Zainab went on until I came to know that Rasul would not disapprove if I retorted. Then I exchanged hot words until I made her quiet. Thereupon Rasul smiled and said: She is the daughter of Abu Bakr. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters, but with a slight variation of wording.

Bk 31, No.5985:
Aisha reported that Rasul during his last illness) inquired: Where I would be tomorrow, where I would be tomorrow (thinking, that the turn of Aisha was not very near) and when it was my turn, Allah called him to his Heavenly Home and his head was between my neck and chest.

Bk 31, No.5986:
Aisha reported that Rasul at the time of breathing his last was reclining against her chest and she was leaning over him and listening to him as he was saying: O Allah, grant me pardon, show mercy to me, enjoin me to companions (on High).

Bk 31, No.5987:
This hadith has been narrated on the authority of Hisham through another chain of transmitters.

Bk 31, No.5988:
Aisha said: I heard that never a prophet dies until he is given an option to opt the life of (this) world or that of the Hereafter. She further said: I heard Rasul say in his last illness in which he' died. I heard him saying in gruffness of the voice: Along with those persons upon whom Allah bestowed favours from amongst Rasuls, the testifiers of truth, the martyrs, the pious and goodly company are they (iv. 69). (It was on bearing these words) that I thought that he had been given choice (and he opted to live with these pious persons in the Paradise).

Bk 31, No.5989:
This hadith has been narrated on the authority of Saad with the same chain of transmitters.

Bk 31, No.5990:
Aisha, Wife, reported that he used to say: Never a prophet dies in a state that he is not made to see his abode in Paradise, and then given a choice. Aisha said that when Rasul was about to leave the world, his head was over her thigh and he had fallen into swoon three times. When he felt relief his eyes were fixed at the ceiling. He then said: O Allah, along with the high companions (i.e along with Rasuls who live in the most elevated place of the Paradise). (On hearing these words), I then said (to myself) He is not going to opt us and I remembered a hadith which he had narrated to us as he was healthy and in which he said: No prophet dies until he sees his abode in Paradise, he is then given a choice. Aisha said: These were the last words which Rasul spoke (the words are): O Allah, with companions on High.

Bk 31, No.5991:
Aisha reported that when Rasul set ont on a journey, he used to cast lots amongst his wives. Once this lot came out in my favour and that of Hafsa. They (Hafsi, and Aisha) both went along with him and Rasul used to travel (on camel) when it was night along with Aisha and talked with her. Hafsa said to Aisha: Would you like to ride upon my camel tonight and allow me to ride upon your camel and you would see (what you do not generally see) and I would see (what I do not see) generally? She said: Yes. So Aisha rode upon the camel of Hafsa and Hafsa rode upon the camel of Aisha and Rasul came near the camel of Aisha. (whereas) Hafsa had been riding over that. He greeted her and then rode with her until they came down. She (Aisha) thus missed (the company of Rasul) and when they sat down, Aisha felt jealous. She put her foot in the grass and said: O Allah, let the scorpion sting me or the serpent bite me. And so far as thy Messenger is concerned, I cannot say anything about him.

Bk 31, No.5992:
Anas b. Malik said Rasul said: The excellence of Aisha over women is like the excellence of Tharid over all other foods.

Bk 31, No.5993:
This hadith has been narrated on the authority of Anas b. Malik through other chains of transmitters.

Bk 31, No.5994:
Aisha said Rasul said to her: Gabriel offered you greetings and I said: So there should be peace and mercy of Allah upon him.

Bk 31, No.5995:
This hadith has been narrated on the authority of Aisha through another chain of transmitters.

Bk 31, No.5996:
This hadith has been narrated on the authority of Zakriyya' through another chain of transmitters.

Bk 31, No.5997:
Aisha, Wife, said Rasul said: Aisha, here is Gabriel offering you greetings. She said: 1 made a reply: Let there be peace and blessings of Allah upon him, and added: He sees what I do not see.
Chapter 14: QUALITES OF UMM ZARA

Bk 31, No.5998:
Aisha reported that (one day) there sat together eleven women making an explicit promise amongst themselves that they would conceal nothing about their spouses. The first one said: My husband is a sort of the meat of a lean camel placed at the top of a hill, which it is difficult to climb up, nor (the meat) is good enough that one finds in oneself the urge to take it away (from the top of that mountain).
The second one said: My husband (is so bad) that I am afraid I would not be able to describe his faults-both visible and invisible completely.
The third one said: My husband is a long-statured fellow (i.e he lacks intelligence). If I give vent to my feelings about him, he would divorce me, and if I keep quiet I would be made to live in a state of suspense (neither completely abandoned by him nor entertained as wife).
The fourth one said: My husband is like the night of Tihama (the night of Hijaz and Mecca), neither too cold nor hot, neither there is any fear of him nor grief.
The fifth one said: My husband is (like) a leopard as he enters the house, and behaves like a lion when he gets out, and he does not ask about that which he leaves in the house.
The sixth one said: So far as my husband is concerned, he eats so much that nothing is left back and when he drinks he drinks that no drop is left behind. And when he lies down he wraps his body and does not touch me so that he may know my grief.
The seventh one said: My husband is heavy in spirit, having no brightness in him, impotent, suffering from all kinds of conceivable diseases, heaving such rough manners that he may break my head or wound my body, or may do both.
The eighth one said: My husband is as sweet as the sweet-smelling plant, and as soft as the softness of the hare.
The ninth one said: My husband is the master of a lofty building, long-statured, having heaps of ashes (at his door) and his house is near the meeting place and the inn.
The tenth one said: My husband is Malik, and how fine Malik is, much above appreciation and praise (of mine). He has many folds of his camel, more in number than the pastures for them. When they (the camels) hear the sound of music they become sure that they are going to be slaughtered.
The eleventh one said: My husband is Abu Zara. How fine Abu Zara is! He has suspended in my ears heavy ornaments and (fed me liberally) that my sinews and bones are covered with fat. So he made me happy. He found me among the shepherds living in the side of the mountain, and he made me the owner of the horses, camels and lands and heaps of grain and he finds no fault with me. I sleep and get up in the morning (at my own sweet will) and drink to my heart's content. The mother of Abu Zara, how fine is the mother of Abu Zara! Her bundles are heavily packed (or receptacles in her house are filled to the brim) and the house quite spacious. So far as the son of Abu Zara is concerned, his bed is as soft as a green palm-stick drawn forth from its bark, or like a sword drawn forth from its scabbard, and whom just an arm of a lamb is enough to satiate. So far as the daughter of Abu Zara is concerned, how fine is the daughter of Abu Zara, obedient to her father, obedient to her mother, wearing sufficient flesh and a source of jealousy for her co-wife. As for the slave-girl of Abu Zara, how fine is she; she does not disclose our affairs to others (outside the four walls of the house). She does not remove our wheat, or provision, or take it forth, or squander it, but she preserves it faithfully (as a sacred trust). And she does not let the house fill with rubbish. One day Abu Zara went out (of his house) when the milk was churned in the vessels, that he met a woman, having two children like leopards playing with her pomegranates (chest) under her vest. He divorced me (Umm Zara) and married that woman (whom Abu Zara) met on the way. I (Umm Zara) later on married another person, a chief, who was an expert rider, and a fine archer: he bestowed upon me many gifts and gave me one pair of every kind of animal and said: Umm Zara, make use of everything (you need) and send forth to your parents (but the fact) is that even if I combine all the gifts that he bestowed upon me, they stand no comparison to the least gift of Abu Zara.
Aisha said Rasul said to me: I am for you as Abu Zara was for Umm Zara.
This hadith has been transmitted on the authority of Hisham b. Urwa but with a slight variation of wording.
Chapter 15: QUALITES OF FATIMA, DAUGHTER OF RASUL

Bk 31, No.5999:
Miswar b. Makhramali reported that he heard Rasul say, as he sat on the pulpit: The sons of Hisham b. Mughira have asked my permission to marry their daughter with Ali ibn Abu Talib (that refers to the daughter of Abu Jahl for whom Ali had sent a proposal for marriage). But I would not allow them, I would not allow them, I would not allow them (and the only alternative possible is) that Ali should divorce my daughter (and then marry their daughter), for my daughter is part of me. He who disturbs her in fact disturbs me and he who offends her offends me.

Bk 31, No.6000:
Miswar b. Makhramah said Rasul said: Fatima is a part of me. He in fact tortures me who tortures her.

Bk 31, No.6001:
(Imam Zain-ul-'Abidin) Ali b. Husain reported that when they came to Medina from Yazid b. Muaweya after the martyrdom of Husain b. AliMiswar b. Makhramah met him and said to him: Is there any work for me which you ask me to do? I said to him: No. He again said to me: Would you not give me the sword of Rasul for I fear that the people may snatch it from you? By Allah, if you give that to me, no one would be able to take it away, so long as there is life in me. Verily Ali ibn Abu Talib sent a proposal of marriage to the daughter of Abu Jahl in spite of (the fact that his wife) Fatima (had been living in his house). Thereupon I heard Rasul say while addressing the people on the pulpit. I was adolescing in those days. He said: Fatima is a part of me and I fear that she may be put to trial in regard to religion. He then made a mention of his son-in law who had been from the tribe of Abd Shams and praised his behaviour as a son-in-law and said: Whatever he said to me he told the truth and whatever he promised he fulfilled it for me. I am not going to declare forbidden what is lawful and make lawful what is forbidden, but, by Allah, the daaghter of Rasul and the daughter of the enemy of Allah can never be combined at one place.

Bk 31, No.6002:
Ali b. Husain reported that Miswar b. Makhramah informed him that Ali ibn Abu Talib sent the proposal of marriage to the daughter of Abu Jahl as he had Fatima, the daughter of Rasul, (as his wife). When Fatima heard about it, she came to Rasul and said: The people say that you never feel angry on account of your daughters and now Ali is going to marry the daughter of Abu Jahl. Makhramah said: Thereupon Rasul rose up and I heard him reciting Tashahhud and say: Now to the point. I gave a daughter of mine (Zainab) to Abul As b. Rabi, and he spoke to me and spoke the truth. Verily Fatima, the daughter of Muhammad, is a part of me and I do not approve that she may be put to any trial and by Allah, the daughter of Rasul cannot be combined with the daughter of God's enemy (as the co-wives) of one person. Thereupon Ali gave up (the idea of his intended) marriage. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

Bk 31, No.6003:
Aisha reported that Rasul called his daughter Fatima (during his last illness). He said. to her something secretly and she wept. He again said to her something secretly and she laughed. Aisha further reported that she said to Fatima: What is that which Rasul said to you secretly and you wept and then said to you something secretly and you laughed? Thereupon she said: He informed me secretly of his death and so I wept. He then again informed me secretly that I would be the first amongst the members of his family to follow him and so I laughed.

Bk 31, No.6004:
Aisha said: We, the wives of Rasul, were with him (during his last illness) and none was absent therefrom that Fatima, who walked after the style of Rasul, came there, and when he saw her he welcomed her saying: You are welcome, my daughter. He their made her sit on his right side or on his left side. Then he said something secretly to her and she wept bitterly and when he found her (plunged) in grief he said to her something secretly for the second time and she laughed. I (Aisha) said to her: Rasul has singled you amongst the women (of the family) for talking (to you something secretly) and you wept. When Rasul recovered from illness, I said to her. What did Rasul say to you? Thereupon she said: I am not going to disclose the secret of Rasul. When Rasul died, I said to her: I adjure you by the right that I have upon you that you should narrate to me what Rasul said to you. She said: Yes, now I can do that (so listen to it). When he talked to me secretly for the first time he informed me that Gabirel was in the habit of reciting the Koran along with him once or twice every year, but this year it had been twice and so he perceived his death quite near, so fear Allah and be patient (and he told me) that he would be a befitting forerunner for me and so I wept as you saw me. And when he saw me in grief he talked to me secretly for the second time and said: Fatima, are you not pleased that you should be at the head of the believing women or the head of this Umma? I laughed and it was that laughter which you saw.

Bk 31, No.6005:
Aisha reported that all the wives of Rasul had gathered (in her apartment) during the days of his (Prophet's) last illness and no woman was left behind that Fatima, who walked after the style of Rasul, came there. He welcomed her by saying: You are welcome, my daughter, and made her sit on his right side or on his left side, and then talked something secretly to her and Fitima wept. Then he talked something secretly to her and she laughed. I said to her: What makes you weep? She said; I am not going to divulge the secret of Rasul. I (Aisha) said: I have not seen (anything happening) like today, the happiness being more close to grief (as I see today) when she wept. I said to her: Has Rasul singled you out for saying something leaving us aside? She then wept and I asked her what he said, and she said: I am not going to divulge the secrets of Rasul. And when he died I again asked her and she said that he (Rasul) told her: Gabriel used to recite the Koran to me once a year and for this year it was twice and so I perceived that my death had drawn near, and that I (Aisha) would be the first amongst the members of his family who would meet him (in the Hereafter). He shall be my good forerunner and it made me weep. He again talked to me secretly (saying): Arn't you pleased that you should be the sovereign amongst the believing women or the head of women of this Umma? And this made me laugh.
Chapter 16: QUALITES OF UMM SALAMA, THE MOTHER OF THE FAITHFUL

Bk 31, No.6006:
Salman said: 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 Gabrielcame to Rasul and there was with him Umin Salama and he began to talk with him. He then stood up, whereupon Rasul said to Umm Salama: (Do you know) who was he and what did he say? She said: He was Dihya (Kalbi). He reported Umm Salama having said: By Allah, I did not deem him but only he (Dihya) until I heard the address of Rasul informing him about us. He (the narrator) said: I said to Uthman: From whom did you hear it? He said: From Usima b. Zaid.
Chapter 17: QUALITES OF ZAINAB, THE MOTHER OF THE FAITHFUL

Bk 31, No.6007:
Aisha, the Mother of the Faithful, said Rasul said: One who has the longest hands amongst you would meet me most immediately. She farther said: They (the wives of Rasul) used to measure the hands as to whose hand was the longest and it was the hand of Zainab that was the longest amongst them, as she used to work with her hand and Spend (that income) on charity.
Chapter 18: QUALITES OF UMM AIMAN

Bk 31, No.6008:
Anas reported that Rasul went to Umm Aiman and I went along with him and she served him a drink in a vessel and he reported that the narrator said: I do not know whether it was because of the fasting (or for any other reason) that he (Rasul) refused to accept that. She raised her voice and showed annoyance to him.

Bk 31, No.6009:
Anas reported that after the death of Rasul Abu Bakr said to Umar: Let us visit Umm Aiman as Rasul used to visit her. As we came to her, she wept. They (Abu Bakr and Umar) said to her: What makes you weep? What is in store (in the next world) for Allah's-Messenger is better than (this worldly life). She said: I weep not because I am ignorant of the fact that what is in store for Rasul (in the next world) is better than (this world), but I weep because the revelation which came from the Heaven has ceased to come. This moved both of them to tears and they began to weep along with her.
Chapter 19: QUALITES OF UMM SULAIM, THE MOTHER OF ANAS BIN MALIK, AND BILAL

Bk 31, No.6010:
Anas reported that Rasul did not enter the house of any woman except that of his wives and that of Umm Sulaim. He used to visit her. It was said to him why it was so, whereupon he said: I feel great compassion for her. Her brother was killed while he was with me.

Bk 31, No.6011:
Anas said Rasul said: I entered Paradise and heard the noise of steps. I said: Who is it? They said: She is Ghumaisa, daughter of Milhan, the mother of Anas b. Malik.

Bk 31, No.6012:
Jabir said: I was shown Paradise and I saw the wife of Abu Talha (i.e Umm Sulaim) and I heard the noise of steps before me and, lo, it was that of Bilal.
Chapter 20: QUALITES OF ABU TALHA ANSARI

Bk 31, No.6013:
Anas reported that the son of Abu Talba who was born of Umm Sulaim died. She (Umm Sulaim) said to the members of her family: Do not narrate to Abu Talha about his son until I narrate it to him. Abu Talha came (home) ; she presented to him the supper. He took it and drank water. She then embellished herself which she did not do before. He (Abu Talha) had a sexual intercourse with her and when she saw that he was satisfied after sexual intercourse with her, she said: Abu Talha, if some people borrow something from another family and then (the members of the family) ask for its return, would they resist its return? He said: No. She said: I inform you about the death of your son. He was annoyed, and said: You did not inform me until I had a sexual intercourse with you and you later on gave me information about my son. He went to Rasul and informed him what had happened. Thereupon Rasul said: May Allah bless both of you in the night spent by you! He (the narrator) said: She became pregnant. Rasul was in the course of a journey and she was along with him and when Rasul came back to Medina from the journey he did not enter (his house) (during the night). When the people came near Medina, she felt the pangs of delivery. He (Abu Talha) remained with her and Rasul proceeded on. Abu Talha said: O Lord, you know that I love to go along with Rasul when he goes out and enter along with him when he enters and I have been detained as Thou seest. Umm Sulaim said: Abu Talha, I do not feel (so much pain) as I was feeling formerly, so better proceed on. So we proceeded on and she felt the pangs of delivery as they reached (Medina) and a child was born and my mother said to me: Anas, none should suckle him until you go to Rasul tomorrow morning. And when it was morning I carried him (the child) and went along with him to Rasul. He said: I saw that he had in his hand the instrument for the cauterisation of the camels. When he saw me. he said: This is, perhaps, what Umm Sulaim has given birth to. I said: Yes. He laid down that instrument on the ground. I brought that child to him and placed it in his lap and Rasul asked Ajwa dates of Medina to be brought and softened them in his month. When these had become palatable he placed them in the mouth of that child. The child began to taste them. Then Rasul said: See what love the Ansar have for dates. He then wiped his face and named him Abdullah.

Bk 31, No.6014:
This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.
Chapter 21: QUALITES OF BILAL

Bk 31, No.6015:
Abu Huraira said Rasul said to Bilal: Bilal, narrate to me which act at the time of morning prayer you did in Islam for which you hope to receive good reward, for I heard during the night the sound of your steps before me in Paradise. Bilal said: I did not do any act in Islam for which I hope to get any benefit but this that when I perform complete ablution during the night or day I observe prayer with that purification what Allah has ordained for me to pray.
Chapter 22: QUALITES OF ABDULLAH IBN MASUD AND THAT OF HIS MOTHER

Bk 31, No.6016:
Abdullah reported that when this verse was revealed:" There is no harm on persons who believe and perform good acts, what they had eaten (formerly) when they avoided it (now) and they affirmed their faith" (v. 93) up to the end. Rasul said to me: You are one amongst them.

Bk 31, No.6017:
Abu Musa said: When I and my brother came from Yemen we used to consider Ibn Masud and his mother amongst the members of the household. of Rasul because of their visiting them frequently and staying there for long (periods of) time.

Bk 31, No.6018:
Abu Musa. said: I came to Rasul and thought that Abdullah was amongst the members of the family, or like that.

Bk 31, No.6019:
Abu Ishaq reported that he heard Abul Ahwas say: I was along with Abu Musa and Abu Masud as Ibn Masud died and one of them said to the other: Do you find one like him besides him? Thereupon he said: Do you say this (no one can be his rival)? He was admitted (to the company of Rasul) whereas we were detained and he had been present in the company of Rasul whereas we had been absent.

Bk 31, No.6020:
Abu Ahwas said: We were in the house of Abu Musa along with some of the companions of Abdullah and they were looking at the Holy Book. Abdullah stood up, whereupon Abu Masud said: I do not know whether Rasul, has left after him one having a better knowledge (of Islam) than the man who is standing. Abu Musa said: If you say this, that is correct, because he had been present when we had been absent and he was permitted when we were detained.

Bk 31, No.6021:
Zaid b. Wahab said: I was sitting along with Hudhaifa and Abu Musa, and the rest of the hadith is the same.

Bk 31, No.6022:
Abdullah (b. Masud) reported that he (said to his companions to conceal their copies of the Koran) and further said: He who conceals anything he shall have to bring that which he had concealed on the Day of judgment, and then said: After whose mode of recitation you command me to recite? I in fact recited before AIlah's Messenger more than seventy chapters of the Koran and the Companions of Rasul know it that I have better understanding of the Book of Allah (than they do), and if I were to know that someone had better understanding than I, I would have gone to him. Shaqiq said: I sat in the company of the Companions of Mubkmmad but I did not hear anyone having rejected that (that is, his recitation) or finding fault with it.

Bk 31, No.6023:
Abdullah said: By Him besides Whom there is no god, there is no chapter in the Book of Allah about which I do not know as to where it was revealed and there is no verse about which I do not know in what context it was revealed, and if I were to know of one having a better understanding of the Book of Allah than I (and I could reach him) on the back of the mule, I would have definitely gone to him on camel's back.

Bk 31, No.6024:
Masruq said: We used to go to Abdullah b. Amr and talk to him, Ibn Numair said: One day we made a mention of Ibn Masud, whereupon he said: You have made mention of a person whom I love more than anything else. I heard Rasul as saying: Learn Koran from four persons: Ibn Umm Abd (i.e Ibn Masud) he started from him-then Muadh and Ubayya b. Kab, then Salim the ally of Abu Hudhaifa.

Bk 31, No.6025:
Masruq said: We were in the company of Abdullah b Amr that we made a mention of a hadith from Ibn Masud; thereupon he said: That is a person whose love ever remains (fresh in my heart) after I heard Rasul as saying: Learn Koran from four persons: Ibn Umm Abd, i e. Ibn Masud and he started from his name-then Ubayy b. Kab and Muadh. Zuhri did not make a mention of the words yaquluhu in his narration

Bk 31, No.6026:
This hadith has been reported on the authority of Abu Bakr b. Abu Shaiba and Abu Kuraib, and both of them said: Abu Muaweya narrated to us from A'mash on the authority of Jarir and Waki', and in a narration of Abu Bakr transmitted on the authority of Abu Muaweya the mention of Muadh has preceded Ubayy's, and in the narration transmitted on the authority of Abu Kuraib, the name of Ubayy preceded Mu'ddh's. This tradition has been transmitted on the authority of Shulba through A'mash, but there is a difference of order of the four.

Bk 31, No.6027:
Masruq said: They made a mention of Ibn Masud before Abdullah b. Amr, whereupon he said: He is a person whose love is always fresh in my heart after I heard Rasul as saying: Learn the recita- tion of the Koran from four persons: from Ibn Masud, Salim, the ally of Abu Hudhaifa, Ubayy b. Kab, Muadh.

Bk 31, No.6028:
Ubaidullah b. Muadh reported it on the authority of his father Shuba with the same chain of transmitters and he made this addition. He made a mention of these two names but I do not know whose name he mentioned first.

Bk 31, No.6029:
Anas is reported to have said: Four persons collected the Koran during the lifetime of Rasul and all of them were Ansar: Muadh, Ubayy b. Kab, Zaid b. Thabit, Abu Zaid. Qatada said: Anas, who was Abu Zaid? He said: He was one of my uncles.
Chapter 23: QUALITES OF UBAYY B. KAB AND A GROUP OF ANSAR

Bk 31, No.6030:
Hammam said: I said to Anas b. Malik: Who collected the Koran during the lifetime of Rasul? He said: Four (persons), all of them belonging to Ansir: Ubayy b. Kab, Muadh, Zaid b. Thabit and a person from the Ansar whose Kunya was Abu Zaid.

Bk 31, No.6031:
Anas b. Malik said Rasul said to Ubayy: Verily God has commanded me to recite the Koran to you, whereupon he said: (Has) Allah mentioned my name to you? He said: Allah has mentioned your name to me. Thereupon he began to shed tears (of joy)

Bk 31, No.6032:
Anas b. Malik said Rasul said to Ubayy b. Kab: I have been commanded to recite to you the Sura (al- Bayyinah) which opens with these words (Lam Yakunil-ladhiyna Kafaruu) He said: Has he mentioned to you my name? He said: Yes; thereupon he shed tears of joy. This hadith has been narrated on the authority of Anas through another chain of transmitters.
Chapter 24: QUALITES OF SAAD BIN MUADH

Bk 31, No.6033:
Jabir said Rasul said while the bier of Saad b. Muadh was placed before them: The Throne of the most Gracious shook at the death of Saad b. Muadh.

Bk 31, No.6034:
Jabir reported that the Throne of the most Compassionate shook because of the death of Saad b. Muadh.

Bk 31, No.6035:
Anas b. Malik reported Rasul as say- ing: That his bier (that of Saad) was placed (before them) and the Throne of the most Compassionate shook.

Bk 31, No.6036:
Al Bara reported that a garment of silk was presented to Rasul. His Companions touched it and admired its softness; there- upon he said: Do you admire the softness of this (cloth)? The handkerchiefs of Saad b. Muadh in Paradise are better than this.

Bk 31, No.6037:
This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

Bk 31, No.6038:
This hadith has been reported on the authority of Shuba combining the two chains of transmitters. Anas b Malik reported that Rasul was presented a garment of sundus and he prohibited the use of silk. The persons admired it, whereupon he said: By Him in Whose Hand is the life of Muhammad, the kerchiefs of Saad b. Muadh in Paradise are better than this.

Bk 31, No.6039:
Anas reported the king of Dumat al-Jandal presented to Rasul the garment and lie made no mention (of the fact) that he prohibited the use of silk.
Chapter 25: QUALITES OF ABU DUJANA

Bk 31, No.6040:
Anas reported that Rasul took hold of his sword on the Day of Uhud and said: Who would take it from me? All the persons stretched their hands saying: I would do it, I would do it. He (Rasul) said: Who would take it in order to fulfil its rights? Then the people withdrew their hands. Simak b. Kharasha Abu Dujana said: I am here to take it and fulfil its rights. He took it and struck the heads of the polytheists.
Chapter 26: QUALITES OF ABDULLAH BIN AMR BIN HARAM, THE FATHER OF JABIR

Bk 31, No.6041:
Jabir said: The dead body of my father was brought and he was covered (with cloth) and it had been mutilated. I made an attempt to lift the cloth, but my people prohibited me to do so. I again made an attempt to lift the cloth, but my people prohibited me. Thereupon Rasul lifted it or he commanded it to be lifted. He heard the noise (of a loud) weeping, or the noise of a woman mourner. He inquired who she was. They said: The daughter of Amr or the sister of Amr, whereupon he said: Why does she weep? The Angels provide him shade with the help of their Wings until he would be lifted (to his heavenly abode)

Bk 31, No.6042:
Jabir said: My father fell as a martyr on the Day of Uhud and I attempted to uncover his face and weep, but they (the Companions of Rasul) forbade me to do this, whereas Rasul did not forbid me and Fatima bint Amr, the sister of my father, was also weeping There- upon Rasul said: You may weep or you may not weep; the Angels provide him shade with the help of their wings until you lift him (to be buried in the grave).

Bk 31, No.6043:
This hadith has been narrated on the authority of Jabir through another chain of transmitters, but with this difference that there is no mention of the Angels and the weeping of a female mourner.

Bk 31, No.6044:
Jabir said: My father was brought in a state that his ears had been cut off and (his dead body) was placed before Rasul, the rest of the hadith is the same.
Chapter 27: QUALITES OF JULAIBIB

Bk 31, No.6045:
Abu Barza reported that Rasul was there in a battlefield that Allah conferred upon him the spoils of war. He said to his Companions: Is anyone missing amongst you? They said: So and so and so. He again said: Is there anyone missing amongst you? They said: So and so and so. He then said: Is there anyone missing amongst you? They said: No. Thereupon he (Rasul) said: But I am missing Julaibib. They (his Companions) searched him amongst those who had been killed and they found him by the side of seven (dead bodies) whom he had killed and he had been killed (by the oppoments). Rasul came there and stood (by his side) and said: He killed seven (persons). Then (his opponents) killed him. He is mine and I am his. He then placed him upon his hands and there was none else to lift but Rasul. Then the grave was dug for him and he was placed in the grave and no mention is made of a bath.
Chapter 28: QUALITES OF ABU ZAR

Bk 31, No.6046:
Abdullah b. Samit reported that Abu Zar said: We set out from our tribe Ghafir who look upon the prohibited months as permissible months. I and my brother Unais and our mother stayed with our maternal uncle who treated us well. The men of his tribe fell jealous and they said: When you are anay from your house, Unais commits adultery with your wife. Our maternal uncle came and he accused us of the sin which was conveyed to him. I said: You have undone the good you did to us. We cannot stay with you after this. We came to our camels and loaded (our) luggage. Our maternal uncle began to weep covering himself with (a piece of) cloth. We proceeded on until we encamped by the side of Mecca. Unais cast lot on the camels (we had) and an equal number (above that). They both went to a Kahin and he made Unais win and Unais came with our camels and an equal number along with them. He (Abu Zar) said: My nephew, I used to observe prayer three years before my meeting with Rasul. I said: For whom did you say prayer? He said: For Allah. I said: To which direction did you turn your face (for observing prayer)? He said: I used to turn my face as Allah has directed me to turn my face. I used to observe the night prayer at the time of the end of night and I fell down in prostration like the mantle until the sun rose over me. Unais said: I have a work in Mecca, so you better stay here.
Unais went until he came to Mecca and he came to me late. I said: What did you do? He said: I met a person in Mecca who is on your religion and he claims that verily it is Allah Who has sent him. I said: What do the people say about him? He said: They say that he is a poet or a Kahin or a magician. Unais who was himself one of the poets said. I have heard the words of a Kahin but his words in no way resemble his (words). And 1 also compared his words to the verses of poets but such words cannot be uttered by any poet. By Allah, he is truthful and they are liars. Then I said: you stay here, until I go, so that I should see him. He said: I came to Mecca and I selected an insignificant person from amongst them and said to him: Where is he whom you call as-Sabi? He pointed out towards me saying: He is Sabi. Thereupon the people of the valley attacked me with sods and bows until I fell down unconscious. I stood up after havin. regained my consciousness and I found as if I was a red idol. I came to Zamzam and washed blood from me and drank water from it and listen, O son of my brother, I stayed there for thirty nights or days and there was no food for me but the water of Zamzam. And I became so bulky that there appeared wrinkles upon my stomach, and I did not feel any hunger in my stomach. It was during this time that the people of Mecca slept in the moonlit night and none was there to circumambulate the House but only two women who had been invoking the name of Isafa, and Naila (the two idols).
They came to me while in their circuit and I said: Marry one with the other, but they did not dissuade from their invoking. They came to me and I said to them: Insert wood (in the idols' private parts). (I said this to them in such plain words) as I could not express in metaphorical terms. These women went away crying and saying: Had there been one amongst our people (he would have taught a lesson to you for the obscene words used for our idols before us). These women met Rasul and Abu Bakr who had also been coming down the hill. He asked them: What has happened to you? They said: There is Sabi, who has hidden himself between the Kaba and its curtain. He said: What did he say to you? They said: He uttered such words before us as we cannot express. Rasul came and he kissed the Black Stone and circumambulated the House along with his Companion and then observed prayer, and when he had finished his prayer, Abu Zar said: I was the first to greet him with the salutation of peace and uttered (these words) in this way; Rasul, may there be peace upon you, whereupon he said: It may be upon you too and the mercy of Allah. He then said: Who are you? I said: From the tribe of Ghifar. He leaned his hand and placed his finger on his forehead and I said to myself: Perhaps he has not liked it that I belong to the tribe of Ghifar.
I attempted to catch hold of his hand but his friend who knew about him more than I dissuaded me f rom doing so. He then lifted his head and said: Since how long have you been here? I said: I have been here for the last thirty nights or days. He said: Who has been feeding you? I said: There has been no food for me but the water of Zamzam. I have grown so bulky that there appear wrinkles upon my stomach and I do not feel any hunger. He said: It is blessed (water) and it also serves as food. Thereupon Abu Bakr said: Rasul, let me serve as a host to him for tonight, and then Rasul proceeded forth and so did Abu Bakr and I went along with them. Abu Bakr opened the door and then he brought for us the raisins of Ta'if and that was the first food which I ate there. Then I stayed as long as I had to stay. I then came to Rasul and he said: I have been shown the land abound- ing in trees and I think it cannot be but that of Yathrib (that is the old name of Medina). You are a preacher to your people on my behalf. I hope Allah would benefit them through you and He would reward you. I came to Unais and he said: What have you done? I said: I have done that I have embraced Islam and I have testified (to Rasulhood of Rasul). He said: I have no aversion for your religion and I also embrace Islam and testify (to Rasulhood of Muhammad). Then both of us came to our mother and she said: I have no aversion for your religion and I also embrace Islam and testify to Rasulhood of Muhammad. We then loaded our camels and came to our tribe Ghifir and half of the tribe embraced Islam and their chief was Aimi' b. Rahada Ghifirl and he was their leader and hall of the tribe said: We will embrace Islam when Rasul would come to Medina, and when Rasul came to Medina the remaining half also embraced Islam. Then a tribe Aslam came to Rasul and said: Rasul, we also embrace Islam like our brothers who have embraced Islam. And they also embraced Islam. Thereupon Rasul said: Allah granted pardon to the tribe of Ghifar and Allah saved (from destruction) the tribe of Aslam.

Bk 31, No.6047:
This hadlth has been narrated on the authority of Humaid b. Hilal with the same chain of transmitters but with this addition:" As I came to Mecca, Unais said: (Well), go but be on your guard against the Meccans for they are his enemies and are annoyed with him."

Bk 31, No.6048:
Abdullah b. Samit reported that Abu Zar said: Son of my brother, I used to observe prayer two years before the advent of Rasul. I said: To which direction did you turn your face? He said: To which Allah directed me to turn my face. The rest of the hadith is the same but with this addition that they went to a Kahin and his brother Unais began to praise him until he (in verses declared) him (Unais) as winner (in the contest of poetry), and so we got his camels, mixed them with our camels, and there is in this hadith also these words that Rasul came there and he circumambulated the House and observed two rakas of prayer behind the Station (of Ibrahim). I came to him and I was the first amongst persons to greet him with Assalam-o-'Alaikum, and I said to Rasul Let there be peace upon you. And he said: Let there be peace upon you too; who are you? And in the hadith (these words are) also found: Since how long have you been here? And Abu Bakr said: Let him be my guest tonight.

Bk 31, No.6049:
Ibn Abbas reported that when Abu Zar heard of the advent of Rasul in Mecca he said: Brother, ride in this valley and bring information for me about the person who claims that there comes to him information from the Heavens. Listen to his words and then come to me. So he rode on until he came to Mecca and he heard his words (the sacred words of Rasul) and then came back to Abu Zar and said: I have seen him exhorting (people) to develop good morals and his expressions can in no way be termed as poetry. He (Abu Zar) said: I have not been satisfied with it regarding that which I had in my mind (as I sent you). So he took up provisions for the journey and a small water-skin con- taining water (and set forth) until he came to Mecca. He came to the mosque (Kaba) and began to find out Rasul and he did not re- cognise him (Rasul) and he did not even like that he should ask about him from anyone until it was night, and he slept. Ali saw him and found him to be a stranger. So he went with him. He followed hive but one did not make any inquiry from the other about anything until it was morning. He then brought the water and his provisions to the mosque and spent a day there, but he did not see Rasul until it was night. He then returned to his bed that there happened to pass Ali and he said: This man has not been able to find his destination until this time. He made him stand and he went with him and no one made an in- quiry from his companion about anything. And when it was the third day he did the same. Ali made him stand up and brought him along with him. He said: By Him, besides Whom there is no god, why don't you tell me (the reason) which brought you here to this town? He said: (I shall do this) provided you hold me promise and a covenant that you would guide me aright. He then did that. He (Ali) said: Verily, he Is truthful and he is a Rasul and when it is morning, follow me and if I would say anything from which I would sense fear about you I would stand (in a manner) as if I was throwing water and if I move on, you then follow me until I get in (some house). He did that and I followed him until he came to Rasul. He entered (the house) of Rasul along with him and listened to his words and embraced Islam at his very place. Rasul said to him: Go to your people and inform them until my command reaches you. Thereupon he said: By Him in Whose Hand is my life, I shall say to the people of Mecca this thing at the top of my voice So he set forth until he came to the mosque and then spoke at the top of his voice (saying): I bear testimony to the fact that there is no god but Allah and that Muhammad is Rasul. The people attacked him and made him fall down when Abbas came and he leaned over him and said: Woe be upon you, don't you know that he is from amongst the tribe of Ghifar and your trad- ing route to Syria passes through (the settlements of this tribe), and he rescued him. He (Abu Zar) did the same on the next day and they (the Meccans) again attacked him and Abbas leaned upon him and he rescued him.
Chapter 29: QUALITES OF JARIR BIB ABDULLAH

Bk 31, No.6050:
(6050) Jarir b. Abdullah said: Rasul never refused me permission to see him since I embraced Islam and never looked at me but with a smile.

Bk 31, No.6051:
Jarir said: Since I embraced Islam Rasul never refused to see me and he did not see me but with a smile on his face. Ibn Numair has made this addition to this hadith which has been reported on the authority of Ibn Idris that he (Jarir) made this complaint to him (to Rasul): I cannot sit upon the horse with firmness, whereupon he (Rasul) struck his chest with his hand and prayed: O Allah, make him steadfast and rightly-guided.

Bk 31, No.6052:
Jabir reported that there was in pre-Islamic days a temple called Dhul- Khalasah and it was called the Yamanite Kaba or the northern Kaba. Rasul said unto me: Will you rid me of Dhul-Khalasah and so I went forth at the head of 350 horsemen of the tribe of Ahmas and we destroyed it and killed whomsoever we found there. Then we came back to him (to Rasul) and informed him and he blessed us and the tribe of Ahmas.

Bk 31, No.6053:
Jarir b. Abdullah al-Bajali said: Rasul said to me: Can't on rid me of Dhu'I-Khalasah, the idol-house of Khath'am, and this idol-house was called the Yamanite Kaba. So I went along with 150 horsemen and I could not sit with steadfastness upon the horse. I made the mention of it to Rasul and he struck his hand on my chest and said: O Allah, grant him steadfastness and make him the guide of righteousness and the rightly-guided one. So he went away and he set fire to it. Then Jarir sent some person to Rasul whose Kunya was Abu Arta to give him the happy news about that. He came to Rasul and said: I have not come to you (but with the news) that we have left Dhul-Khalasah as a scabed camel. Thereupon Rasul blessed the horses of Ahmas and the men of their tribe five times.

Bk 31, No.6054:
This hadith has been narrated on the authority of Ismail with different chains of transmitters and in the badith transmitted on the authority of Marwan (the words are):" A person giving the glad tidings on behalf of Jarir came or Abu Husain b. Rabia came in order to give glad tidings to Rasul.
Chapter 30: QUALITES OF ABDULLAH IBN ABBAS

Bk 31, No.6055:
Ibn Abbas reported that Rasul came to privy and I placed for him water for ablution, When he came out he said: Who placed it here? And in a version of Zuhair they (the Companions) said, and in the version of Abu Bakr (the words are): I said: It is Ibn Abbas (who has done that), whereupon he (Rasul) said: May Allah grant him deep understanding of religion.
Chapter 31: QUALITES ABDULLAH IBN UMAR

Bk 31, No.6056:
Ibn Umar said: I saw in a state of sleep as if I have in my hand a piece of silk cloth and there is no place in the Paradise where I intend to reach but that piece of cloth does not fly towards it. I made a mention of it to Hafsa (the sister of Ibn Umar) and Hafsa made a mention of it to Rasul, whereupon Rasul said: I find Ibn Umar a pious person.

Bk 31, No.6057:
Ibn Umar reported that when a person saw anything in sleep during the lifetime of Rasul he narrated it to Rasul, and I also had a longing that I should also see in a dream something which I should narrate to Rasul and I was at that time an unmarried young man. I was sleeping in the mosque during the lifetime of Rasul tl) at I saw in a dream as if two Angels have taken hold of me and they have carried me to the fire, and, lo, it was built like the easing of a well and had two pillars like those of a well; and, lo, there were people in it whom I knew and I cried out: I seek refuge with Allah from Hell-fire; I seek refuge with Allah from Hell-fire. Then another Angel joined the two others, and said unto me: You need not fear I narrated this dream to llafsa and she narrated it to Rasul, whereupon Rasul said: Worthy is this man Abdullah, O that he would pray at night, and Silim added that Abdullah afterwards slept only but for a small part of the night.

Bk 31, No.6058:
Ibn Umar said: I used to spend nights in the mosque and by that time I had no wife and children. I saw in a dream as if I am being taken to a well. I made a mention of it to Rasul. The rest of the hadith is the same.
Chapter 32: QUALITES OF ANAS BIN MALIK

Bk 31, No.6059:
Anas reported that Umm Sulaim said (to Rasul) Rasul, here is your servant Anas, invoke blessings of Allah upon him. Thereupon he (Rasul) said: O Allah, make an increase in his wealth, and progeny, and confer blessings upon him in everything Thou hast bestowed upon him.

Bk 31, No.6060:
Anas reported (that his mother) Umm Sulaim said (to Rasul) Rasul, here is your servant Anas. The rest of the hadith is the same.

Bk 31, No.6061:
This hadith has been reported on the authority of Anas through another chain of transmitters.

Bk 31, No.6062:
Anas reportedRasul visited us and there was none else (in the house) but I, my mother and my mother's sister Umm Haram. My mother said to him: Rasul, here is a small servant of yours, invoke blessings of Allah upon him. And he invoked blessings for me (that I should be bestowed upon) every good and this was what he (said) at the end of what be supplicated for me: O Allah, make an increase in his wealth, and progeny, and confer blessings (upon him) in (each one) of them.

Bk 31, No.6063:
Anas said: My mother Umm Anas came to Rasul. And she prepared my lower garment out of the half of her headdress and (with the other half) she covered my upper body and said: Rasul, here is my son Unais; I have brought him to you for serving you. Invoke blessings of Allah upon him. Thereupon he (Rasul) said: O Allah, make an increase in his wealth, and progeny. Anas said: By Allah, my fortune is huge and my children, and grand-children are now more than one hundred.

Bk 31, No.6064:
Anas b. Malik said: Rasul passed (by our house) that my mother Umm Sulaim listened to his voice and said: Rasul, let my father and mother be sacrificed for thee, here is Unais (and requested him to invoke blessings upon me). So Rasul invoked three blessings upon me. I have seen (the results) of the two in this very world (in regard to wealth and progeny) and I hope to see (the result) of the third one in the Hereafter.

Bk 31, No.6065:
Anas said: Rasul came to me as I was playing with playmates. He greeted and sent me on an errand and I made delay in going to my mother. When I came to her she said: What detained you? I said: Rasul sent me on an errand. She said: What was the purpose? I said: It is something secret. Therupon she said: Do not then divulge the secret of Rasul to anyone. Anas said: By Allah, if I were to divulge it to anyone, then, O Thabit, I would have divulged it to you.

Bk 31, No.6066:
Anas b. Malik reported that Rasul told me something secretly. I informed none about that and Umm Sulaim asked me about it, but I did not tell her even.
Chapter 33: QUALITES OF ABDULLAH BIN SALAM

Bk 31, No.6067:
Amir b. Saad reported that he heard his father (Saad b. Abi Waqqas) say: never heard Rasul say unto one living and moving about that he was in Paradise except to Abdullah b. Salim.

Bk 31, No.6068:
Qais b. Ubada said: I was in the company of some persons, amongst whom some were the Companions of Rasul in Medina, that there came a person whose face depicted the fear (of Allah). Some people said: He is a person from amongst the people of Paradise; he is a person from amongst the people of Paradise. He observed two short rakas of prayer and then went out. I followed him and he got into his house and I also got in and we began to converse with each other. And when he became familiar (with me) I said to Him: When you entered (the mosque) before (your entrance in the house) a person said so and so (that you are amongst the people of Paradise), whereupon he said: It is not meet for anyone to say anything which he does not know. I shall (now) tell you why they (say) this. I saw a dream during the lifetime of Rasul and narrated it to him. I seemed to be in a garden [he described its vastness, its rich fructification and its verdure]; in the midst of it, there stood an iron pillar, with its base in the earth and its summit in the sky: and upon its summit there was a handhold. It was said to me: Climb up this (pillar). I said to him (visitant in the dream): I am unable to do it. Thereupon a helper came to me, and he (supported) me (by catching hold of my) garment from behind and thus helped me with his hand and so I climbed up till I was at the summit of the pillar, and grasped the handhold. It was said to me: Ho d it tightly. It was at this that I woke up when (the handhold) was in fthe grip) of my hand. I narrated it (the dream) to Rasul, whereupon he said: That garden implies Islam and that pillar implies the pillar of Islam. And that handhold is the firmest faith (as refered to in the Koran). And you will remain attached to Islam until you shall die. And that man was Abdullah b. Salim.

Bk 31, No.6069:
Qais b. 'Ubaida said: I was (sitting) in a company in which there were (besides others) Saad b. Malik and Ibn Umar that Abdullah b. Saliim happened to pass (by that side). They (the people sitting in that company) said: He is a person from amongst the dwellers of Paradise. I stood up and said to him: They say such and such (thing about you), whereupon he said: Hallowed be Allah, it is not meet for them to say (anything) of which They have no knowledge. Verily I saw as if a pillar had been raised in a green garden and there had been fixed at its (upper) end a handhold and there was a helper at its base. It was said to me: Climb up. So I climbed up and caught hold of the haildhold. I narrated (the contents of this dream) to Rasul, whereupon he said: Abdullah would die in a state that he would be catching hold of the firmest handhold (he would die holding fast to the faith).

Bk 31, No.6070:
Kharasha b. Hurr said: I was sitting in a circle in the mosque of Medina and there was an old man, quite handsome. He was Abdullah b. Salim. He was telling good things to them (to the people sitting in that company). As he stood up (to depart) the people said: He who is desirous of looking at a person from amongst the people of Paradise should see him. I said: By Allah, I will follow him, and would try to know his residence. So I followed him and he walked on until he reached the outskirts of Medina. He then entered his house. I sought permission from him to get in, and he granted me the permission, saying: My nephew, what is the need (that has brought you here)? I said to him: As you stood up, I heard people say about you: He who is desirous of seeing a person from among the people of Paradise should look at him. So I became desirous of accompanying you. He (Abdullah b. Salim) said: It is Allah Who knows best about the people of Paradise. I would, however, narrate to you as to why they said like it. (The story is) that while I was asleep (one night) there came to me a person (in the dream) who asked me to stand up. (So I stood up) and he caught hold of my hand and I walked along with him, and, lo, I found some paths on my left and I was about to set out upon them. Thereupon he said to me Do not set yourself on (them) for these are the paths of the leftists (denizens of Hell-fire). Then there were paths leading to the right side, whereupon he said: Set yourself on these paths. We came across a hill and he said to me: Climb up, and I attempted to climb up that I fell upon my buttocks. I made several attempts (but failed to succeed). He led until he came to a pillar (so high) that its upper end touched the sky and its base was in the earth. And there was a handhold at its upper end. He said to me Climb over it. I said: How can I climb upon it, as its upper end touches the sky? He cought hold of my hand and pushed me up and I found myself suspended with the handhold. He then struck the pillar and it fell down, but I remained attached to that handhold until it was morning (and the dream was thus over). I came to Rasul and narrated it to him. He said: So far as the paths which you saw on your left are concerned, these are paths of the leftists (denizens of Hell) and the paths which you saw on your right, these are the paths of the rightists (the dwellers of Paradise) and the mountain represents the destination of the martyrs which you would not be able to attain. The pillar implies the pillar of Islam. and so far as the handhold is concerned, it implies the handhold of Islam, and you would hold to it fastly until you would meet death.
Chapter 34: QUALITES OF HASSAN BIN THABIT

Bk 31, No.6071:
Abu Huraira reported that Umar happened to pass by Hassan as he was reciting verses in the mosque. He (Hadrat Umar) looked towards him (meaningfully), whereupon he (gassin) said: I used to recite (verses) when one better than you (Rasul) had been present (here). He then looked towards Abu Huraira and said to him: I adjure you by Allah (to tell) if you had not heard Rasul as saying: (Hassan), give a reply on my behalf; Allah I help him with Ruh-ul-Qudus. He (Abu Huraira) said: By Allah, it is so (i.e Rasul actually said these words).

Bk 31, No.6072:
Ibn Musayyib reported that Hassan said to a circle in which there was also Abu Huraira: Abu Huraira, I adjure you by Allah (to tell) whether you-had not heard Rasul saying like this.

Bk 31, No.6073:
Abdul Rahman reported that he heard Hassin b. Thabit al-Ansari call Abu Huraira to bear witness by saying: I adjure you by Allah if you had not heard Rasul saying: Hassin, give a reply on behalf of Rasul. O Allah, help him with Ruh-ul-Qudus. Abu Huraira said: Yes, it is so.

Bk 31, No.6074:
Al-Bari' b. Azib said: I heard Rasul as saying: Hassan b. Thibit, write satire (against the non-believers) ; Gabriel is with you. This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

Bk 31, No.6075:
Hisham reported on the authority of his father that Hassan b. Thabit talked much about Aisha. I scolded him, whereupon she said: My nephew, leave him for he defended Rasul.

Bk 31, No.6076:
This hadith has been narrated on the authority of Hishim with the same chain of transmitters.

Bk 31, No.6077:
Masruq said: I visited Aisha when Hassin was sitting there and reciting verses from his compilation: She is chaste and prudent. There is no calumny against her and she rises up early in the morning without eating the meat of the un- mindful. Aisha said: But you are not so. Masruq said: I said to her: Why do you permit him to visit you, whereas Allah has said:" And as for him among them who took upon himself the main part thereof, he shall have a grievous punishment" (XXIV. ll)? Thereupon she said: What tornient can be more severe than this that he has become blind? He used to write satire as a rebuttal on behalf of Rasul.

Bk 31, No.6078:
This hadith has been reported on the authority of Shuba with the same chain of transmitters but with a slight variation of wording.

Bk 31, No.6079:
Aisha reported that Hassin said: Rasul, permit me to write satire against Abu Sufyan, whereupon he said: How can it be because I am also related to him? Thereupon he (Hassan) said: By Him Who has honoured you. I shall draw you out from them (their family) just as hair is drawn out from the fermented (flour). Thereupon Hassan said: The dignity and greatness belongs to the tribe of Bint Makhzum from amongst the tribe of Hisham, whereas your father was a slave.

Bk 31, No.6080:
Urwa reported on the same chain of transmitters that Hassan b. Thabit sought permission from Rasul to satirise against the polytheists, but he did not mention Abu Sufyan. And instead of the word al- Khamir, the word al-'Ajin was used.

Bk 31, No.6081:
Aisha said Rasul said. Satirise against the (non-believing amongst the) Quraish, for (the satire) is more grievous to them than the hurt of an arrow. So he (Rasul) sent (someone) to Ibn Rawiha and asked him to satirise against them, and he composed a satire, but it did not appeal to him (to Rasul). He then sent (someone) to Kab b. Malik (to do the same, but what he composed did not appeal to Rasul). He then sent one to Hassan b. Thabit. As he got into his presence, Hassan said: Now you have called for this lion who strikes (the enemies) with his tail. He then brought out his tongue and began to move it and said: By Him Who has sent you with Truth, I shall tear them with my tongue as the leather is torn. Thereupon Rasul said: Don't be hasty; (let) Abu Bakr who has the best know- ledge of the lineage of the Quraish draw a distinction for you in regard to my lineage, as my lineage is thesame as theirs. Hassan then came to him (Abu Bakr) and after making inquiry (in regard to the lineage of Rasul) came back to him (Rasul) and said: Rasul, he (Abu Bakr) has drawn a distinction in vour lineage (and that of the Quraish) By Him Who has sent you with Truth, I shall draw out from them (your name) as hair is drawn out from the flour. Aisha said: I heard Rasul as saying to Hassin: Verily Ruh-ul-Qudus [Holy Spirit] would continue to help you so long as you put up a defence on behalf of Allah and His Messenger. And she said: I heard Rasul saying: Hassan satirised against them and gave satisfaction to the (Muslims) and disquieted (the non-Muslims).
You satirised Muhammad, but I replied on his behalf,
And there is reward with Allah for this.
You satirised Muhammad. virtuous, righteous,
Rasul, whose nature is truthfulness.
So verily my father and his father and my honour
Are a protection to the honour of Muhammad;
May I lose my dear daughter, if you don't see her,
Wiping away the dust from the two sides of Kada',
They pull at the rein, going upward;
On their shoulders are spears thirsting (for the blood of the enemy) ;
our steeds are sweating-our women wipe them with their mantles.
If you had not interfered with us, we would have performed the Umra,
And (then) there was the Victory, and the darkness cleared away.
Otherwise wait for the fighting on the day in which Allah will honour whom He pleases.
And Allah said: I have sent a servant who says the Truth in which there is no ambiguity;
And Allah said: I have prepared an army-they are the Ansar whose object is fighting (the enemy),
There reaches every day from Ma'add abuse, or fighting or satire;
Whoever satirises Rasul from amongst you, or praises him and helps it is all the same,
And Gabriel, Rasul is among us, and the Holy Spirit who has no match.
Chapter 35: QUALITES OF ABU HURAIRA AL-DAWSI AL-YAMANI

Bk 31, No.6082:
Abu Huraira said: I invited my mother, who was a polytlieist, to Islam. I invited her one day and she said to me something about Rasul which I hated. I came to Rasul weeping and said: Rasul, I invited my mother to Islam but she did not accept (my invitation). I invited her today but she said to me something which I did not like. (Kindly) supplicate Allah that He may set the mother of Abu Huraira right. Thereupon Rasul said: O Allah, set the mother of Abu Huraira on the right path. I came out quite pleased with the supplication of Rasul and when I came near the door it was closed from within. My mother heard the noise of my footsteps and she said: Abu Huraira, just wait, and I heard the noiee of falling of water. She took a bath and put on the shirt and quickly covered her head with a headdress and opened the door and then said: Abu Huraira, I bear witness to the fact that there is no god but Allah and Mubammad is His servant and His Messenger. He (Abu Huraira) said: I went back to Rasul and (this time) I was shedding the tears of joy. I said: Rasul, be happy, for Allah has responded to your supplication and He has set on the right path the mother of Abu Huraira. He (Rasul) praised Allah, and extolled Him and uttered good words. I said: Rasul, supplicate to Allah so that He may instil love of mine and that of my mother too in the believing servants and let our hearts be filled with their love, whereupon Rasul said: O Allah, let there be love of these servants of yours, i.e Abu Huraira and his mother, in the hearts of the believing servants and let their hearts be filled with the love of the believing servants. (Abu Huraira said: This prayer) was so well granted by Allah that no believer was ever born who heard of me and who saw me but did not love me.

Bk 31, No.6083:
Al-A'raj reported that he heard Abu Huraira as saying: You are under the impression that Abu Huraira transmits so many ahadith from Rasul ; (bear in mind) Allah is the great Reckoner. I was a poor man and I served Rasul being satisfied with bare subsistence, whereas the immigrants remained busy with transactions in the bazar; while the Ansar had been engaged in looking after their properties. (He further reported) that Rasul said: He who spreads the cloth would not forget anything that he would hear from me. I spread my cloth until he narrated something. I then pressed it against my (chest), so I never forgot anything that I heard from him.

Bk 31, No.6084:
This hadith has been transmitted on the authority of Abu Huraira but with the variation that the hadith transmitted on the authority of Malik conclude with the words of Abu Huraira and there is no mention of a transmission of these from Rasul:" who spreads his cloth," to the end.

Bk 31, No.6085:
Aisha said: Don't you feel surprised at Abu Huraira? He came (one day) and sat beside the nook of my apartment and began to narrate (the hadith of Rasul). I was hearing while I was engaged in extolling Allah (reciting Subhan Allah) constantly. He stood up before I finished my repetition of Subhan Allah. if I were to meet him I would have warned him in stern words that Rasul did not speak so quickly as you talk. Ibn Shihab transmitted on the authority of Ibn Musayyib that Abu Huraira said: People say that Abu Huraira transmits so many ahadith, whereas Allah is the Reckoner, and they say: How is it with Muhajirs and the Ansar that they do not narrate ahadith like him (like Abu Huraira)? Abu Huraira said: I tell you that my brothers from Ansar remained busy with their lands and my brothers Muhajirs were busy in transactions in the bazars, but I always kept myself attached to Rasul with bare subsistence. I remained present (in the company of Rasul), whereas they had been absent. I retained in my mind (what Rasul said), whereas they forgot it. One day Rasul said: He who amongst you spreads the cloth and listens to my talk and would then press it against his chest would never forget anything heard from me. So I spread my mantle and when he had concluded his talk I then pressed it against my chest and so I never forgot after that day anything that he (Rasul) said. And if these two verses would not have been revealed in the Book I would have never transmitted anything (to anybody):" Those who conceal the clear evidence and the guidance that We revealed" (ii. 159) tip to the last verse.

Bk 31, No.6086:
This hadith has been transmitted on the authority of Abu Huraira (and the words are): You say that Abu Huraira narrates so many ahadith from Rasul ; the rest of the hadith is the same.
Chapter 36: QUALITES OF THE PARTICIPANTS IN THE BATTLE OF BADR (ALLAH BE PLEASED WITH THEM) AND THE STORY OF HATIB BIN ABU BALTAA

Bk 31, No.6087:
Ubaidullah b. Rafi, who was the scribe of Ali, said: I heard Alias saying: Rasul sent me and Zubair and Miqdad saying: Go to the garden of, Khakh [it is a place between Medina and Mecca at a distance of twelve miles from Medina] and there you will find a woman riding a camel. She would be in possession of a letter, which you must get from her. So we rushed on horses and when we met that woman, we asked her to deliver that letter to us. She said: There is no letter with me. We said: Either bring out that letter or we would take off your clothes. She brought out that letter from (the plaited hair of) her head. We delivered that letter to Rasul in which Hatib b. Abu Balta'a had informed some people amongst the polytheists of Mecca about the affairs of Rasul. Rasul said: Hatib, what is this? He said: Rasul, do not be hasty in judging my intention. I was a person attached to the Quraish. Sufyan said: He was their ally but had no relationship with them. (Hatib further said): Those who are with you amongst the emigrants have blood-relationship with them (the Quraish) and thus they would protect their families. I wished that when I had no blood-relationship with them I should find some supporters from (amongst them) who would help my family. I have not done this because of any unbelief or apostasy and I have no liking for the unbelief after I have (accepted) Islam. Thereupon Rasul said: You have told the truth. Umar said: Rasul, permit me to strike the neck of this hypocrite. But he (Rasul) said: He was a participant in Badr and you little know that Allah revealed about the people of Badr: Do what you like for there is forgiveness for you. And God said:" O you who believe, do not take My enemy and your enemy for friends" (lx. 1). And there is no mention of this verse in the hadith transmitted on the authority of Abu Bakr and Zubair and Ishaq has in his narration made a mention of the recitation of this verse by Sufyan.

Bk 31, No.6088:
Ali reported that Rasul sent me and Abu Marthad al-Ghitnavi and Zubair b. Awwam and we were all riders, and he said: Ride on until you reach the garden of Khakh for there is a woman amongst the polytheists and there is a letter with her sent by Hatib to the polytheists; the rest of the hadith is the same.

Bk 31, No.6089:
Jabir reported that a slave of Hatib came to Rasul complaining against Hatib and said: Hatib will definitely go to Hell. (But) Rasul said: You tell a lie; he would not get into that for he had taken part in Badr and in (the expedition of) Hudaibiya.
Chapter 37: QUALITES OF THOSE WHO OWED ALLEGIANCE UNDER THE TREE

Bk 31, No.6090:
Umm Mubashshir reported that she heard Rasul as saying in presence of Hafsa: God willing, the people of the Tree would never enter the fire of Hell one amongst those who owed allegiance under that. She said: Rasul, why not? He scolded her. Hafsa said: And there is none amongst you but shall have to pass over that (narrow Bridge). Thereupon Rasul said: God has said: We would rescue those persons who are God-conscious and we would leave the tyrants to their fate there (xix. 72).
Chapter 38: QUALITES OF ABU MUSA ASHIARI AND ABU AMIR

Bk 31, No.6091:
Abu Musa said: I was in the company of Rasul as he had been sitting in Ji'rana (a place) between Mecca and Medina and Bilal was also there, that there came to Rasul a desert Arab, and he said: Muhammad, fulfill your promise that you made with me. Rasul said to him: Accept glad tidings. Thereupon the desert Arab said: You shower glad tidings upon me very much; then Rasul turned towards Abu Musa and Bilal seemingly in a state of annoyance and said: Verily he has rejected glad tidings but you two should accept them. We said: Rasul, we have readily accepted them. Then Rasul called for a cup of water and washed his hands in that and face too and put the saliva in it and then said: Drink out of it and pour it over your faces and over your chest and gladden yourselves. They took hold of the cup and did as Rasul had commanded them to do. Thereupon Umm Salama called from behind the veil: Spare some water in your vessel for your mother also, and they also gave some water which had been spared for her.

Bk 31, No.6092:
Abu Burda reported on the authority of his father that when Rasul had been free from the Battle of Hunain, he sent Abu Amir as the head of the army of Autas. He had an encounter with Duraid b. as_Simma. Duraid was killed and Allah gave defeat to his friends. Abu Musa said: He (Rasul) sent me along with Abu Amir and Abu Amir received a wound in his knee from the arrow, (shot by) a person of Bani Jusham. It stuck in his knee. I went to him and said: Uncle, who shot an arrow upon you? Abu Amir pointed out to Abu Musa and said: Verily that one who shot an arrow upon me in fact killed me. Abu Musa said: I followed him with the determination to kill him and overtook him and when he saw me he turned upon his heels. I followed him and I said to him: Don't you feel ashamed (that you run), aren't you an Arab? Why don't you stop? He stopped and I had an encounter with him and we exchanged the strokes of (swords). I struck him with the sword and killed him. Then I came back to Abu Amir and said: Verily Allah has killed the one who killed you. And he said: Now draw out this arrow. I drew out the arrow and there came out from that (wound) water. Abu Amir said: My nephew, go to Rasul and convey my greetings to him and tell him that Abu Amir begs you to ask forgiveness for him. And Abu Amir appointed me as the chief of the people and he died after a short time. When I came to Rasul I visited him and he had been lying on the cot woven by strings and there was (no) bed over it and so there had been marks of the strings on the back of Rasul and on his sides. I narrated to him what had happened to us and narrated to him about Abu Amir and said to him that he had made a request to the effect that forgiveness should be sought for him (from Allah). Thereupon Rasul called for water and performed ablution with it. He then lifted his hands and said. O Allah, grant pardon to Thy servant Abu Amir. (Rasul had raised his hands so high for supplication) that I saw the whiteness of his armpits. He again said: O Allah, grant him distinction amongst the majority of Thine created beings or from amongst the people. I said: Rasul, ask forgiveness for me too. Thereupon Rasul said: Allah, forgive the sins of Abdullah b. Qais (Abu Musa Ash'ari) and admit him to an elevated place on the Day of Resurrection. Abu Burda said: One prayer is for Abu Amir and the other is tor Abu Musa.
Chapter 39: QUALITES OF THE ASHARITES

Bk 31, No.6093:
Abu Musa said Rasul said: I recognise the voice of the Ash'arites while they recite the Koran as they arrive during the night and I also recognise their station from the recital of the Koran during the night time, although I have not seen their encampments as they encamp during the day time. And there is a person amongst them, Hakim; when he encounters the horsemen or the enemies he says to them: My friends command you to wait for them.

Bk 31, No.6094:
Abu Musa said Rasul said: When the Ash'arites run short of provisions in the campaigns or run short of food for their children in Medina they collect whatever is with them in the cloth and then partake equally from one vessel. They are from me and I am from them.
Chapter 40: QUALITES OF ABU SUFYAN BIN HARB

Bk 31, No.6095:
Ibn Abbas reported that the Muslims neither looked to Abu Sufyan (with respect) nor did they sit in his company. he (Abu Sufyan) said to Rasul: Rasul, confer upon me three things. He replied in the affirmative. He (further) said: I have with me the most handsome and the best (woman) Umm Habiba, daughter of Abu Sufyan; marry her, whereupon he said: Yes. And he again said: Accept Muaweya to serve as your scribe. He said: Yes. He again said: Make me the commander (of the Muslim army) so that I should fight against the unbelievers as I fought against the Muslims. He said: Yes. Abu Zumnail said: If he had not asked for these three things from Rasul, he would have never conferred them upon him, for it was (his habit) to accede to everybody's (earnest) request.
Chapter 41: QUALITES OF JAFAR IBN ABU TALIB AND ASMA BINT UMAIS AND OF THE PEOPLE OF THE BOATS (ALLAH BE EASED WITH THEM)

Bk 31, No.6096:
Abu Musa said: We were in Yemen when we heard of the migration of Rasul. We also set out as immigrants to him. And I was accompanied by two brothers of mine, I being the youngest of them; one of them was Abu Burda and the other one was Abu Ruhm, and there were some other persons with them. Some say they were fifty-three or fifty-two persons of my tribe. We embarked upon a boat, and the boat sailed away to the Negus of Abyssinia. There we met Jafar ibn Abu Talib and his companions. Jafar said: Allall's Messenger has sent us here and has commanded us to stay here and you should also stay with us. So we stayed with him and we came back (to Medina) and met Rasul when Khaibar had been conquered. He (Rasul) allocated a share to us and in the ordinary course he did not allocate the share to one who had been absent on the occasion of the conquest of Khaibar but conferred (a share) upon him only who had been present there with him. He, however, made an exception for the people of the boat, viz. for Jafar and his companions. He allocated a share to them, and some persons from amongst the people said to us, viz. the people of the boat: We have preceded you in migration. Asma' bint 'Umais who had migrated to Abyssinia and had come back along with them (along with immigrants) visited Hafsa, Wife. (Accordingly), Umar had been sitting with her (Hafsa). As Umar saw Asma, he said: Who is she? She (Hafsa) said: She is Asma, daughter of 'Umais. He said: She is an Abyssinian and a sea-woman. Asma said: Yes, it is so. Thereupon Umar said: We preceded you in migration and so we have more right to Rasul as compared with you. At this she felt annoyed and said: Umar, you are not stating the fact; by Allah, you had the privilege of being in the company of the Messenger who fed the hungry among you and instructed the ignorant amongst you, whereas we had been far (from here) in the land of Abyssinia amongst the enemies and that was all for Allah and Rasul and, by Allah, I would never take food nor take water unless I make a mention to Rasul of what you have said. We remained in that country in constant trouble and dread and I shall talk about it to Rasul and ask him (about it). By Allah, I shall not tell a lie and deviate (from the truth) and add anything to that. So, when Rasul came, she said: Rasul, Umar says so and so. Upon this Rasul said: His right is not more than yours, for him and his companions there is one migration, but for you, i.e for the people of the boat, there are two migrations. She said: I saw Abu Musa and the people of the boat coming to me in groups and asking me about this hadith, because there was nothing more pleasing and more significant for them than this. Abu Burda reported that Asma said: I saw Abu Musa, asking me to repeat this hadith to him again and again.
Chapter 42: QUALITES OF SALMAN, SUHAIB AND BILAL

Bk 31, No.6097:
'A'idh b. Amr reported that Abu Sufyan came to Salman, Suhaib and Bilal in the presence of a group of persons. They said: By Allah, the sword of Allah did not reach the neck of the enemy of Allah as it was required to reach. Thereupon Abu Bakr said: Do you say this to the old man of the Quraish and their chief? Then he came to Rasul and informed him of this. Thereupon he (Rasul) said: Abu Bakr, you have perhaps annoyed them and if you annoyed them you have in fact annoyed your Lord. So Abu Bakr came to them and said: O my brothers, I have annoyed you. They said: No, our brother, may Allah forgive you
Chapter 43: QUALITES OF THE ANSAR

Bk 31, No.6098:
Jabir reported that it was concerning them (the Ansar) that this verse was revealed, that when the two groups amongst you were about to lose heart and Allah was the Guardian of them both. This concerned Banu Salama and Banu Haritha and we did not like that God should not have revealed this verse for the fact that Allah (gave an assurance) of being the Guardian of both.

Bk 31, No.6099:
Zaid b. Arqam said Rasul said: O Allah,, grant forgiveness to the Ansar, the offspring of the Ansar and the offspring of the offspring of the Ansar. This hadith has been narrated on the authority of Shulba with the same chain of transmitters.

Bk 31, No.6100:
Anas reported that Rasul sought forgiveness for the Ansar and he said: I think (he also sought forgiveness) for the children of the Ansar and the slaves and the freed men of the Ansar. I have no doubt about it.

Bk 31, No.6101:
Anas reported that Rasul saw children and women of the Ansar coming back from a wedding feast. Rasul stood up motionless (as a mark of respect) and said: O Allah, (bear witness) (and addressing the Ansar), said: You are dearest to me amongst people, (and said: O Allah (bear witness) (and addressing the Ansar), said: You are dearest to me amongst people. And he meant Ansar.

Bk 31, No.6102:
Anas b. Malik reported that a woman from the Ansar came to Rasul and Rasul stood aside with her and said: By Him in Whose Hand is my life, you are dearest to me amongst the people. He repeated it thrice. This hadith has been reported on the authority of Shuba with the same chain of transmitters.

Bk 31, No.6103:
Anas b. Malik said Rasul said: The Ansar are my family and my trusted friends. and the people would increase in number whereas they (the Ansar) would become less and less, so appreciate the deeds of those from amongst them who do good and overlook their failings.
Chapter 44: QUALITES OF THE SETTLEMENTS OF THE ANSAR

Bk 31, No.6104:
Abu Usaid said Rasul said: The worthiest clans of the Ansar are Banu Najjar, thereafter Banu al-Ashhal; thereafter Banu Harith b. Banu Khazraj; thereafter Banu Saidah and there is goodness in all clans of the Ansar. Saad said: I see that he (Rasul) has placed others above us. It was said to (him): He has placed you above many others.

Bk 31, No.6105:
Abu Usaid Ansari has reported this hadith through another chain of transmitters. When Rasul was marching towards Badr in order

Bk 31, No.6106:
Anas reported a hadith like this from Rasul but he has made no mention in the hadith of the words of Saad.

Bk 31, No.6107:
Ibrahim b. Muhammad b. Talha said: I heard Abu Sa'ld delivering an address in the presence of Abu Utba that Rasul said: The worthiest settlements of the Ansar are those of Banu Najjar, then of Banu 'Abu al-Ashhal and then of Banu Harith and then of Banu Khazraj and then of the clan of Banu Saidah, and if I were to give preference to anyone besides them I would have given preference to my relatives.

Bk 31, No.6108:
Abu Usaid Ansar said: I bear witness to the fact that Rasul said: The best settlements of the Ansar are of those of Banu Najjar, then of Banu 'Abu al-Aslihal and then of Banu Harith b. Khazraj, then of Banu Saida and there is in every settlement of the Ansar good. Abu Salama reported that Abu Usaid said: Can I tell a Iie about Rasul? And if I were a liar, I would have started with my tribe Banu Saida. This was conveyed to Saad b. 'Ubida and he found (rankling) in his mind and said: We have been left behind (in the sense) that we have been (mentioned) last of the four. He (Saad) sid: Saddle my pony so that I should go to Rasul. His nephew saw him and said: Are you going to contradict (the order of) precedence set by Rasul, whereas Rasul has the best knowledge of it? Is it not sufficient for you that you are the fourth amongst the four (best tribes of the Ansar)? So he returned and said: Allah and His Messenger know best, and he commanded that his pony should be unsaddled.

Bk 31, No.6109:
Abu Usaid Ansari reported that he heard Rasul as saying: The worthiest of the Ansar or the worthiest of the settlements and the clans of Ansar; the rest of the hadith is the same, but there is no mention of the story of Saad b. 'Ubida .

Bk 31, No.6110:
Abu Huraira said Rasul said in a large gathering of the Muslims: Should I not tell you of the best clans of the Ansar? They said: Rasul, (kindly) do this. Thereupon Rasul said: That is Banu Abdul Ashhal. They said: Rasul, then next? He said: Banu Najjar. They again said: Rasul, then next? He said: Then of Banu Harith b. Khazraj. They then said: Rasul, then next? He said. Then of Banu Saida. They said: Rasul, then next? He said: There is good in all the clans of the Ansar. It was upon this that Saad b. Ubida stood up in annoyance and said: Are we the last of the four as Rasul has determined (the order of precedence) of their clans? He decided to talk with Rasul on this issue, but the people Of his tribe said to him: Be seated, are you not happy with this that Rasul' has mentioned your clan as one of the four (best) clans and those whom he left and did not mention (the order of their precedence) are more than those whom he mentioned? And Saad b. Ubada dropped the idea of talking to Rasul (on this issue).
Chapter 45: PERTAINING TO THE GOOD WHICH LIES IN ACCOMPANYING THE ANSAR

Bk 31, No.6111:
Anas b. Malik said: I set out along with Jabrir b. Abdullah al-Bajali on a journey and he used to serve me. I said to him: Don't do that. Thereupon he said: I have seen Ansar doing this with Rasul. I swore by Allah whenever I accompany any one of the Ansar, I would serve him and Ibn Muthanni, and Ibn Bashshir made this addition in their narrations: Jarir was older than Anas, and Ibn Bashshir said: He was of a more advanced age as compared with Anas. Rasul invoked blessings for the tribes of Ghifar and Aslam.
Chapter 46: RASUL INVOKED BLESSINGS UPON THE TRIBES OF GHIFAR AND ASLAM

Bk 31, No.6112:
Abu Zar said Rasul said: Go to your people and say that Rasul says: Ghifar (is a tribe) to whom Allah granted pardon, and Aslam (is the tribe) to whom Allah granted safety.

Bk 31, No.6113:
Abu Zar said Rasul said: To the tribe of Aslam Allah has granted safety and to the tribe of Ghifar Allah has granted pardon.

Bk 31, No.6114:
This hadith has been reported on the authority of Shuba with the same chain of transmitters.

Bk 31, No.6115:
This hadith has been narrated through other chains of transmitters but all of them narrated on the authority of Jabir that Rasul said: To the tribe of Aslam Allah has granted safety and to the tribe of Ghifar Allah has granted pardon.

Bk 31, No.6116:
Abu Huraira said Rasul said: To the tribe of Aslam, God has granted safety and to the tribe of Ghifar Allah has granted pardon. Verily it is not I that say this, but (it is) God (who) says this.

Bk 31, No.6117:
Khufaf b. Jura' said Rasul said in prayer: O Allah, hurl curse upon the tribe of Lihyan and Ri'l aid Dhakwan and Usayya for they disobeyed Allah and His Messenger, (and for) Ghifar Allah has granted pardon and for the tribe of Aslam Allah has granted safety.

Bk 31, No.6118:
Ibn Umar said Rasul said: Allah has granted pardon to the tribe of Ghifar and to the tribe of Aslam Allah has granted safety and as for Usayya tribe, they disobeyed Allah and His Messenger.

Bk 31, No.6119:
This hadith has been transmitted on the authority of Ibn Umar with a slight variation of wording (and the wording) that Rasul said this on the pulpit. This hadith has been reported on the authority of Ibn Umar but through another chain of transmitters.
Chapter 47: QUALITES OF THE TRIBES OF GHIFAR, ASHJA, MUZAINA, TAMIM, DAWS AND TAYYI

Bk 31, No.6120:
Abu Ayyub said Rasul said: The tribes of Ansar, Muzaina and Juhaina and Ghifar and Ashja' and those from Banu Abdullah, they are my friends amongst the people and Allah and His Messenger are their protectors.

Bk 31, No.6121:
Abu Huraira said Rasul said: Quraish, Ansar, Muzaina, Juhaina and Ghifar, they are my friends and there is no friend of theirs besides Allah and His Messenger.

Bk 31, No.6122:
This hadith has been transmitted on the authority of Saad b. Ibrahim with a slight variation of wording.

Bk 31, No.6123:
Abu Huraira said Rasul said: The tribes of Ashja', Ghifar and Muzaina and from the tribe of Juhaina they are better than Banu Tamim, Banu Amir and the allies of Asad and Ghatfan.

Bk 31, No.6124:
Abu Huraira said Rasul said: By Him in Whose Hand is the life of Muhammad, (the tribes of) Ghifar, Aslam, Muzaina, or from the tribe of Juhaina or from the tribe of Muzaina, they would be better in the eye of Allah than Asad, Tayyi, and Ghatfan on the Day of Resurrection.

Bk 31, No.6125:
Abu Huraira said Rasul said: Aslam, Ghifar or some people from Muzaina, Juhaina (with the variation of words) are better in the eye of Allah than Asad, Ghatfan, Hawizin and Tamim. The narrator said: I think he also said:" On the Day of Resurrection."

Bk 31, No.6126:
Abu Bakra reported from his father that al-Aqra' b. Habis reported that he came to Rasul and said to him: How did the tribes of Aslam, Ghifar, Muzaina (and I think he also said Juhaina and the narrator is in doubt about it) owe allegiance to you, whereas they plundered the pilgrims? Thereupon Rasul said:" you were to say that Aslam, Ghifar, Muzaina and I think Juhaina are better than Banu Tamim, Banu 'Amir and Asad, Ghatfan, then would these people (of latter group of tribes) be in loss? He said: Yes. Thereupon he (Rasul) said: By Him in Whose Hand is my life, these people are better than Banu Tamim, Banu Amir, Asad and Ghatfan, and in this hadith of Abu Shaiba (these words are not found) that Muhammad (the narrator) had a doubt about.

Bk 31, No.6127:
This hadith has been narrated on the authority of Abu Ya'qub Dabbi with the same chain of transmitters but with a slight variation of wording.

Bk 31, No.6128:
Abu Bakra reported from Rasul that Aslam, Ghifar, Muzaina and Juhaina are better than Banu Tamim, Banu Amir and their allies Banu Asad and Ghatfan.

Bk 31, No.6129:
This hadith has been reported on the authority of Abu Bishr with the same chain of transmitters.

Bk 31, No.6130:
Abu Bakra reported on the authority of his father that Rasul said: What is your view if Juhaina, Aslam, Ghifar were better than Banu Tamim, Banu Abdullah b. Ghatfan and Amir b. Sa'sa'a' respectively (then what would be status of the latter one)? He said this in a loud voice. They said: Rasul, they would be definitely at a loss and disadvantage. Thereupon he said: They (the first group) are decidedly better than the others; and in the hadith transmitted on the authority of Abu Kuraib the words are: It you were to find that Juhaina, Muzaina and Aslam and Ghifar (are better than...).

Bk 31, No.6131:
Adi b. Hatim said: I came to Umar b. Khattab and he said to me: The first consignment of Sadaqa brought to Rasul which brightened the face of Rasul and the faces of his Companions was that of Tayyi.

Bk 31, No.6132:
Abu Huraira reported that Tufail and his companions said: Rasul, the tribe of Daws has disbelieved and has belied you, so invoke curse upon them. It was said: Let Daws be destroyed, whereupon he (Rasul) said: Allah guide aright the tribe of Daws and direct them to me.

Bk 31, No.6133:
Abu Huraira said: Since I heard three things from Rasul my love for Banu Tamim is never on the decline (and these things are): I heard Rasul as saying about them that they would put up stout resistance against Dajjal amongst my Umma. And he (the narrator) said: (When) the consignment of Zakat was brought to him, Rasul said: This is the charity of our people, and there was one slave-girl in the house of Aisha and she was from the tribe of Banu Tamim; thereupon Rasul said: Set her free, for she is from the offspring of Ismail. The other hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

Bk 31, No.6134:
Abu Huraira said: There are some distinguishing features of Banu Tamim which I heard from Rasul and my love for them is never on the decline after that and the words are: They are the bravest amongst people in the battlefield and there is no mention of (the word)" Dajjal".
Chapter 48: THE BEST PERSONS

Bk 31, No.6135:
Abu Huraira said Rasul said: You would find people like those of mine, the good amongst you in the Days of Ignorance would be good amongst you in the days of Islam, provided they have an understanding of it and you will find good amongst people the persons who would be averse to position of authority until it is thrust upon them, and you will find the worst amongst persons one who has double face. He comes with one face to them and with the other face to the others.

Bk 31, No.6136:
This hadith has been transmitted on the authority of Abu Zur'a with a slight variation of wording.
Chapter 49: CONCERNING THE MERITS OF THE WOMEN OF THE QURAISH

Bk 31, No.6137:
Abu Huraira said Rasul said: Good amongst the women are those who ride camels. One of them said: They are pious women of the Quraish, and the other one said: The women of the Quraish are kind to the orphans in their childhood and look after the wealth of their spouses.

Bk 31, No.6138:
This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording and there is no word" orphan".

Bk 31, No.6139:
Abu Huraira said: I heard Rasul as saying: The women of the Quraish are good amongst the womenfolk. They ride camels and show affection to their children and zealously guard the wealth of their husbands. Abu Huraira said at the end of this narration that Mary, the daughter of Imran, never rode the camel.

Bk 31, No.6140:
Abu Huraira reported that Rasul gave a proposal of marriage to Umm Hani, the daughter of Abu Talib, whereupon she said: Rasul, I am of an advanced age with a (large) family. Thereupon Rasul said: The best women are those who ride (the camels) ; the rest of the hadith is the same but with this difference that, instead of the word Ar'a the word Ahna has been used (and the complete sentence is like this): That they treat children in their childhood with affection.

Bk 31, No.6141:
Abu Huraira said Rasul said: The best women who ride the camels are the pious women of the Quraish; they treat with affection children in their childhood and keep a strict watch on the wealth of their spouses.

Bk 31, No.6142:
This hadith has been reported on the authority of Abu Huraira with the same chain of transmitters.
Chapter 50: FRATERNITY ESTABLISHED BY RASUL AMONGST THE COMPANIONS

Bk 31, No.6143:
Anas reported that Rasul established fraternity between Abu Ubaida b. Jarrah and Abu Talha.

Bk 31, No.6144:
It was said to Anas b. Malik: You must have heard this that Rasul said: There is no alliance (hilf) of brotherhood in Islam. Anas said: Rasul established the bond of fraternity between the Quraish and the Ansar in his home.

Bk 31, No.6145:
Anas reported Rasul established fraternity between the Quraish and the Ansar in his house at Medina.

Bk 31, No.6146:
Jubair b. Mut'im said Rasul said: There is no alliance (hilf) in Islam but (the hilf) established in the pre-Islamic days (for good). Islam intensifies and strengthens it.
Chapter 51: THE PRESENCE OF RASUL IS A SOURCE OF SECURITY FOR THE COMPANIONS AND THE PRESENCE OF THE COMPANIONS IS A SOURCE OF SECURITY FOR THE UMMA

Bk 31, No.6147:
Abu Burda reported on the authority of his father: We offered the sunset prayer along with Rasul. We then said: If we sit (along with Rasul) and observe night prayer with him it would be very good, so we sat down and he came to us and said: You are still sitting here. I said: Rasul, we observed evening prayer with you, then we said: Let us sit down and observe night prayer along with you, whereupon he said: You have done well or you have done right. He then lifted his head towards the sky and it often happened that as he lifted his head towards the sky, he said: The stars are a source of security for the sky and when the stars disappear there comes to the sky, i.e (it meets the same fate) as it has been promised (it would plunge into darkness). And I am a source of safety and security to my Companions and when I would go away there would fall to the lot (of my Companions) as they have been promised with and my Companions are a source of security for the Umma and as they would go there would fall to the lot of my Umma as (its people) have been promised.
Chapter 52: QUALITES OF THE COMPANIONS OF RASUL AND OF THOSE WHO ARE NEXT TO THEM AND THEN OF THOSE WHO ARE NEXT TO THEM

Bk 31, No.6148:
Abu Saeed Khuzri said Rasul said: A time would come for the people when groups of people would set out for fighting in the cause of Allah and it would be said to them: Is there one amongst you who saw Rasul? And they would say: Yes, and they would be victorious. Then the people would set out for fighting in the cause of Allah and it would be said to them: Is there one amongst you who saw those (who have had the privilege of sitting in the company of Rasul? And they would say: Yes, and victory would be granted to them. Then a group of persons would set out for fighting in the cause of Allah and it would be said to them: Is there one amongst you who saw one of those who saw those who (had the privilege) of sitting in the company of Rasul? And they would say: Yes, and the Victory would be granted to them.

Bk 31, No.6149:
Abu Saeed Khuzri said Rasul said: There would come to the people a time when a detachment would be sent for fighting in the cause of Allah and they would say: See, if you can find amongst them someone from amongst the Companions of Rasul. They would find a person and they would be granted victory because of him. Then a second detachment would be sent to them and they would say: Do you find amongst them one who had had the privilege of seeing the Companions of Rasul? -and the victory would be granted to them because of him. Then the third detachment would be sent and it would be said to them: See, if you find amongst them (who had had the honour of seeing one) who saw those who saw the Companions of Rasul. Then the fourth detachment would be sent and it would be said to them: See it you find amongst them one who had the privilege (of seeing) one who saw those who saw those who saw the Companions of Rasul, and a person would be found and they would be granted victory because of him.

Bk 31, No.6150:
Abdullah said Rasul said: The best of my Umma would be those of the generation nearest to mine. Then those nearest to them, then those nearest to them, then people would come whose witness would precede the oath and the oath will precede the witness. Hannad has not made the mention of Qarn in his narration. Qutaiba said that, instead of the word Qaum, the word Aqwam has been used.

Bk 31, No.6151:
Abdullah said: It was asked from Rasul who amongst the people were the best. He said: (People) of my generation, then those next to them, then those next to them, then there would come a people whose evidence would precede their oath and their oath would precede their evidence. Ibrahim said: They forbade us to make vows and bear witness when we were too young.

Bk 31, No.6152:
This hadith has been transmitted by Mansur on the authority of Abu al-Ahwas and Jarir with a slight variation of wording.

Bk 31, No.6153:
Abdullah (b. Masud) said Rasul said: The best among people are of my generation, then those next to them. (The narrator said): I do not know whether (he said) it three times or four times. Then there would fellow after them such persons whose evidence would precede the oath, and in case of some others, the oath (would precede) the evidence.

Bk 31, No.6154:
Abu Huraira said Rasul said: The best age of my Umma is one in which I was sent (as an Rasul of God), then the one next to that. (The narrator said): And Allah knows best whether he stated this third (time) or not. Then there would come people who would love (to look) bulky and they would hasten to the witness box before they are asked to bear witness.

Bk 31, No.6155:
This hadith has been reported on the authority of Abu Huraira through another chain of transmitters (but with this variation) that Abu Huraira said: I do not know whether he (Rasul) said (these words:" Then next" ) twice or thrice.

Bk 31, No.6156:
Imran b. Husain reported Allah's-Messenger as saying: The best among you (are) the people (who belong to) my age. Then those next to them, then those next to them, then those next to them. Imran said: I do not know whether Rasul said twice or thrice (the words:" Then next" ) after (saying) about his (own age but he then said): Then after them (after successors or those who would succeed them) would come a people who would give evidence before they are asked for it, and would be dishonest and not trustworthy, who would make vows but would not fulfil them, and would be significant in being bulky.

Bk 31, No.6157:
This hadith has been reported on the authority of Shuba with the same chain of transmitters (and the words are): I do not know whether he made a mention of two generations after his generation or of the third one too. Shababa said: I heard this from Zahdam b. Mudarrib as he came to me riding a horse for some need and he narrated it to me that he had heard it from Imran b. Husain, and in the hadith transmitted on the authority of Yahya and Shababa (the words are): They take an oath but they do not fulfil it, and in the hadith transmitted on the authority of Bahz there the word is Yafun as transmitted on the authority of Ibn Jafar.

Bk 31, No.6158:
This hadith has been narrated on the authority of Imran b. Husain through another chain of transmitters (and the words are): The best generation of this Umma is the generation to which I have been sent, then the next one, and there is an addition in the hadith transmitted on the authority of Abu Awana (and the words are): And Allah knows best whether he made a mention of the third (generation) or not; the rest of the hadith is the same as transmitted by Zahdam on the authority of Imran. And in the hadith transmitted by Hisham on the authority of Qatada there is an addition of these words: They take an oath whereas they are not asked to take.

Bk 31, No.6159:
Aisha reported that a person asked Rasul as to who amongst the people were the best. He said: Of the generation to which I belong, then of the second generation (generation adjacent to my generation), then of the third generation (generation adjacent to the second generation).
Chapter 53: MEANING OF THE SAYING OF RASUL:" NO PERSON WOULD SURVIVE AFTER A CENTURY WHO IS LIVING BY THIS TIME OF MINE"

Bk 31, No.6160:
Ibn Umar reported that Rasul led us Isha prayer at the latter part of the night and when he had concluded it by salutations he stood up and said: Have you seen this night of yours? At the end of one hundred years after this none would survive on the surface of the earth (from amount my Companions). Ibn Umar said: People were (not understanding) these words of Rasul which had been uttered pertaining to one hundred years. Rasul in fact meant (by these words) that on that day none from amongst those who had been living upon the earth (from amongst his Companions) would survive (after one hundred years) and that would be the end of this generation.

Bk 31, No.6161:
This hadith has been transmitted by Zuhri on the authority of Ma'mar.

Bk 31, No.6162:
Jabir said: I heard Rasul as saying this one month before his death: You asked me about the Last Hour whereas its knowledge is with Allah. I, however, take an oath and say that none upon the earth, the created beings (from amongst my Companions), would survive at the end of one hundred years. This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters, but there is no mention of the words:" one month before his death".

Bk 31, No.6163:
Jabir said Rasul said 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 Rasul).... Abdul Rahman has interpreted these words of Rasul as: The ages (of the people) would be diminished.

Bk 31, No.6164:
This hadith has been reported on the authority of Sulaiman Taimi through other chains of transmitters.

Bk 31, No.6165:
Abu Saeed reported that when Rasul came back from Tabuk they (his Companions) asked about the Last Hour. Thereupon Rasul said: There would be none amongst the created beings living on the earth (who would survive this century).

Bk 31, No.6166:
Jabir said Rasul said: None amongst the created beings (from my Companions) would survive after one hundred years. Salim said: We made a mention of it to him (Jabir), whereupon he said: It means those who had been living on that day.
Chapter 54: IT IS FORBIDDEN TO REVILE THE COMPANIONS OF RASUL

Bk 31, No.6167:
Abu Huraira said Rasul said: Do not revile my Companions, do not revile my Companions. By Him in Whose Hand is my life, if one amongst you would have spent as much gold as Uhud it would not amount to as much as one much on behalf of one of them or half of it.

Bk 31, No.6168:
Abu Saeed reported there was some altercation between Khalid b. Walid and Abdul Rahman b. Auf and Khalid reviled him. Thereupon Rasul said: None should revile my Companions. for if one amongst you were to spend as much gold as Uhud, it would not amount to as much as one mudd of one of them or half of it.

Bk 31, No.6169:
This hadith has been transmitted on the authority of al-A'mash and there is no mention by Shuba and Waki' of Abdul Rahman b. Auf and Khalid.
Chapter 55: QUALITES OF UWAIS QARANI

Bk 31, No.6170:
Usair b. Jabir reported that a delegation from Kufa came to Umar and there was a person amongst them who jeered at Uwais. Thereupon Umar said: Is there amongst us one from Qaran? That person came and Umar said: Verily Rasul has said: There would come to you a person from Yemen who would be called Uwais and he would leave none in Yemen (behind him) except his mother, and he would have the whiteness (due to leprosy) and he supplicated Allah and it was cured except for the size of a dinar or dirham. He who amongst you meets him should ask him to supplicate for forgiveness (from Allah) for you.

Bk 31, No.6171:
Umar b. Khatab said: I heard Rasul as saying: Worthy amongst the successors would be a person who would be called Uwais. He would have his mother (living with him) and he would have (a small) sign of leprosy. Ask him to beg pardon for you (from Allah).

Bk 31, No.6172:
Usair b. 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 b. Amir? (He continued finding him out) until he met Uwais. He said: Are you Uwais b., 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 Rasul say: There would come to you Uwais b. 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 Haj 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 Rasul as saying: There would come to you Uwais b. 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 (Haj) ; you, therefore, ask forgiveness for me. He (the person who had performed Haj) 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?
Chapter 56: INSTRUCTIONS OF RASUL IN REGARD TO THE PEOPLE OF EGYPT

Bk 31, No.6173:
Abu Zar said Rasul said: You would soon conquer a land where people are in the habit of using foul language. They have a right of kinship upon you. And when you see two persons fighting for the space of a brick, then get out of that. He (Abu Zar) then happened to pass by Rabila and Abdul Rahman , the two sons of Shurahbil b. Hasana, and they had been disputing for the space of a brick. So he left the land.

Bk 31, No.6174:
Abu Zar said Rasul said: You would soon conquer Egypt and that is a land which is known (as the land of al-qirat). So when you conquer it, treat its inhabitants well. For there lies upon you the responsibility because of blood-tie or relationship of marriage (with them). And when you see two persons falling into dispute amongst themselves for the space of a brick, than get out of that. He (Abu Zar) said: I saw Abdul Rahman b. Shurahbil b. Hasana and his brother Rabia disputing with one another for the space of a brick. So I left that (land).
Chapter 57: QUALITES OF THE PEOPLE OF OMAN

Bk 31, No.6175:
Abu Barza reported that Rasul sent a person to a tribe amongst the tribes of Arabia. They reviled him and beat him. He came to Rasul and narrated to him (the story of atrocities perpetrated upon him by the people of the tribe). Thereupon he (Rasul) said: If you were to come to the people of Oman, they would have neither reviled you nor beaten you.
Chapter 58: PERTAINING TO THE GREAT LIAR OF THAQIF AND THE GREAT SLAUGHTERER

Bk 31, No.6176:
Abu Naufal said: I saw (the dead body) of Abdullah b. Zubair hanging on the road of Medina (leading to Mecca). The Quraish passed by it and other people too, that Ibn Umar happened to pass by it. He stood up there and said: May there be peace upon you, Abu Khubaib (the Kunya of Hadrat Abdullah b. Zubair), may there be peace upon you Abu Khubaib, may there be peace upon you, Abu Khubaib! By Allah, I used to forbid you from this; by Allah, I used to forbid you from this, by Allah I used to forbid you from this. By Allah, so far as I know, you had been very much devoted to fasting and prayer and you had been paying very much care to cementing the ties of blood. By Allah, the group to which you belong (are labelled) as (a) wicked (person) is indeed a fine group. Then Ibn Umar went away. The stand Abdullah (b. Umar) took in regard to the inhuman treatment (meted out to Abdullah b. Zubair) and his words (in that connection) were conveyed to Hajaj (b. Yusuf) and (as a consequence of that) he (the body of Abdullah b. Zubair) was brought down from the stump (the scaffold) by which it was hanging and thrown into the graves of the Jews. He (Hajaj) sent (his messenger) to Asma' (bint Abu Bakr, Abdullah's mother). But she refused to come. He again sent the messenger to her with the message that she must come, otherwise he would bring her forcibly catching hold of her hair. But she again refused and said: By Allah, I will not come to you until you send one to me who would drag me by pulling my hair. Thereupon he said: Bring me my shoes. He put on his shoes and walked on quickly swollen with vanity and pride until he came to her and said: How do you find what I have done with the enemy of Allah? She said: I find that you wronged him in this world, whereas he has spoiled your next life. It has been conveyed to me that you used to call him (Abdullah b. Zubair) as the son of one having two belts. By Allah, I am indeed (a woman) of two belts. One is that with the help of which I used to suspend high the food of Rasul and that of Abu Bakr (making it out of the reach) of animals and, so far as the second belt is concerned, that is the belt which no woman can dispense with. Verily Rasul told us that in Thaqif, there would be born a great liar and great murderer. The liar we have seen, and as far as the murderer is concerned, I do not find anyone else besides you. 'Thereupon he (Hajaj) stood up and did not give any reply to her.
Chapter 59: QUALITES OF THE PEOPLE OF PERSIA

Bk 31, No.6177:
Abu Huraira said Rasul said: If the din were at the Pleiades, even then a person from Persia would have taken hold of it, or one amongst the Persian descent would have surely found it.

Bk 31, No.6178:
Abu Huraira said: We were sitting in the company of Rasul that Sura al-Juma was revealed to him and when he recited (these words):" Others from amongst them who have not yet joined them," a person amongst them (those who were sitting there) said: Rasul! But Rasul made no reply, until he questioned him once, twice or thrice. And there was amongst us Salman the Persian. Rasul placed his hand on Salman and then said: Even if faith were near the Pleiades, a man from amongst these would surely find it.
Chapter 60: THE SIMILITUDE OF PERSONS IS THAT OF CAMELS THAT ONE OUT OF HUNDRED IS NOT FOUND FIT FOR RIDING

Bk 31, No.6179:
Ibn Umar said Rasul said: You would find people like one hundred camels and you would not find even one (camel) fit for riding.

# Book: 32 Kitab Al-Birr was-Salat-I-wal-Adab [ The Book of Righteouness and Kinship ]

Chapter 1: POLITENESS TOWARDS PARENTS AND THEIR RIGHT TO IT

Bk 32, No.6180:
Abu Huraira reported that a person came to Rasul and said: Who among the people is most deserving of a fine treatment from my hand? He said: Your mother. He again said: Then who (is the next one)? He said: Again it is your mother (who deserves the best treatment from you). He said: Then who (is the next one)? He (Rasul) said: Again, it is your mother. He (again) said: Then who? Thereupon he said: Then it is your father. In the hadith transmitted on the authority of Qutalba, there is no mention of the word" the people".

Bk 32, No.6181:
Abu Huraira reported that a person said: Rasul, who amongst the people is most deserving of my good treatment? He said: Your mother, again your mother, again your mother, then your father, then your nearest relatives according to the order (of nearness).

Bk 32, No.6182:
Abu Huraira said: A person came to Rasul. The rest of the hadith is the same as transmitted by jarir but with this addition: By your father, you would get the information.

Bk 32, No.6183:
This hadith has been narrated on the authority of Ibn Shubruma with the same chain of transmitters and the hadith transmitted on the authority of Wuhaib there is a slight variation of wording. Same is the case with the hadith transmitted on the authority of Muhammad b. Talha (and the words are):" Who amongst the people deserves the best treatment from me".

Bk 32, No.6184:
Abdullah b. Anir reported that a person came to Rasul and sought permission (to participate) in Jihad, whereupon he (Rasul) said: Are your parents living? He said: Yes. Thereupon he (Rasul) said: You should put in your best efforts (in their) service.

Bk 32, No.6185:
This hadith has been narrated on the authority of Habib with the same chain of transmitters.

Bk 32, No.6186:
Yazid b. Abu Habib reported that Na'im, the freed slave of Umm Salama, reported to him that Abdullah b. Amr b. Ass said: There came to Rasul a person and said: I owe allegiance to you for migration and Jihad seeking reward only from Allah. He (Rasul) said: Is one from amongst your parents living? He said: Yes, of course, both are living. He further asked: Do you want to seek reward from Allah? He said: Yes. Thereupon Rasul said: Go back to your parents and accord them benevolent treatment.
Chapter 2: THE PREFERENCE OF BENEVOLENT TREATMENT TO PARENTS OVER VOLUNTARY PRAYERS, ETC.

Bk 32, No.6187:
Abu Huraira reported that Juraij was one who was devoted to (prayer) in the temple. His mother came to him. Humaid said that Abu Rafi demonstrated before us like the demonstration made by abu Huraira to whom Rasul had demonstrated as his mother called him placing her palms upon the eyebrows and lifting her head for calling him and said: Juraij, it is your mother, so talk to her. She found him at that time absorbed in prayer, so he said (to himself): O Lord, my mother (is calling me) (whereas I am absorbed) in my prayer. He opted for prayer. She (his mother) went back, then came again for the second time and said: O Juraij, it is your mother (calling you), so talk to me. He said: O Allah. there is my mother also and my prayer, and he opted for prayer. She said: O Allah, this Juraij is my son. I pray to talk to him but he refuses to talk to me. O Allah, don't bring death to him unless he has seen the prostitutes, and had she invoked the curse upon him (from the heart of her heart) he would have been involved in some turmoil. There was a shepherd living near by his temple (the temple where Juraij was engaged in prayer). It so happened that a woman of that village came there and that shepherd committed fornication with her and she became pregnant and gave birth to a child. It was said to her: Whose child is this? She said: He is the child of one who is living in this temple. So there came persons with hatchets and spades. They called Juraij. He was absorbed in prayer and he did not talk to them and they were about to demolish that temple that he saw them and then came to them and they said: Ask her (this woman) what she says. He smiled and then touched the head of the child and said: Who is your father? He (the child) said: My father is the shepherd of the sheep, and when they heard this, they said: We are prepared to rebuild with gold and silver what we have demolished from your temple. He said: No, rebuild it with clay as it had been before. He then went up (to his room and absorbed himself in prayer).

Bk 32, No.6188:
Abu Huraira said Rasul said: None spoke in the cradle but only three (persons), Christ son of Mary, the second one the companion of Juraij. Juraij had got constructed a temple and confined himself in that. His mother came to him as he was busy in prayer and she said: Juraij. He said: My Lord, my mother (is calling me while I am engaged in) my prayer. He continued with the prayer. She returned and she came on the next day and he was busy in prayer, and she said: Juraij. And he said: My Lord, my mother (is calling me while I am engaged) in prayer, and he continued with the prayer and she went back, and then on the next day she again came and he was busy in prayer and she said: Juraij. And he said: My Lord, my mother (is calling me while I am engaged in my prayer, and he continued with the prayer, and she said: My Lord, don't give him death unless he has seen the fate of the prostitutes. The story of Juraij and that of his meditation and prayer gained currency amongst Bani Israel. There was a prostitute who had been a beauty incarnate. She said (to the people): If you like I can allure him to evil. She presented herself to him but he paid no heed (to her). She came to a shepherd who lived near the temple and she offered herself to him and he had a sexual intercourse with her and so she became pregnant arid when she gave birth to a child she said: This is from Juraij. So they came and asked him to get down and demolished the temple and began to beat him. He said: What is the matter? They said: You have committed fornication with this prostitute and she has given birth to a child from your loins. He said: Where is the child? They brought him (the child) and he said: just leave me so that I should observe prayer. And he observed prayer and when he finished, he came to the child. He struck his stomach and said: O boy, who is your father? lie said: He is such shepherd. So they turned towards Juraij, kissed him and touched him (for seeking blessing) and said: We are prepared to construct your temple with gold. He said. No, just rebuild it with mud as it had been, and they did that. Then there was a babe who was sucking his mother that a person dressed in fine garment came riding upon a beast. His mother said: O Allah, make my child like this one. He (the babe) left sucking and began to see towards him, and said: O Allah, don't make me like him. He then returned to the chest and began to suck the milk of his mother. He (Abu Huraira) said: I perceived as if I am seeing Rasul as he is explaining the scene of his sucking milk with his forefinger in his mouth and sucking that. He (Abu Huraira) further said Rasul said: There happened to pass by him a girl who was being beaten and they were saying: You have committed adultery and you have committed theft and she was saying: Allah is enough for me and He is my good Protector, and his mother said: O Allah, don't make my child like her and he left sucking the milk, and looked towards her and said: O Allah, make me like her, and there was a talk between them. She said: O with shaven head, a good-looking person happened to pass by and I said: O Allah, make my child like him, and you said: O Allah, don't make me like him, and they passed by a girl while they were beating her and saying: You committed fornication and you committed theft, and I said: O Allah, don't make my child like her, and you said: O Allah, make me like her. Thereupon he said: That person was a tyrant, and I said: O Allah, don't make me like him, and they were saying about her: You committed fornication whereas in fact she had not committed that and they were saying: You have committed theft whereas she had not committed theft, so I said: O Allah, make me like her.

Bk 32, No.6189:
Abu Huraira said Rasul said: Let him be humbled into dust; let him be humbled into dust. It was said: Rasul, who is he? He said: He who sees either of his parents during their old age or he sees both of them, but he does not enter Paradise.

Bk 32, No.6190:
Abu Huraira said Rasul said: Let him be humbled, let him be humbled. It was said: Rasul, who is he? He said. He who finds his parents in old age, either one or both of them, and does not enter Paradise.

Bk 32, No.6191:
Abu Huraira said Rasul said: Let him be humbled thrice, and the rest of the hadith is the same.
Chapter 3: KINDNESS TOWARDS THE FRIENDS OF ONE'S FATHER AND MOTHER

Bk 32, No.6192:
Ibn Dinar reported that a desert Arab met Ibn Umar on the way to Mecca. Abdullah greeted him and mounted him upon the donkey on which he had been riding and gave him the turban that he had on his head. Ibn Dinar (further) said: We said to him (Ibn Umar): May Allah do good to you, these are desert Arabs and they are satisfied even with meagre (things). Thereupon Abdullah said: His father was loved dearly by Umar b. Khatab and I heard Rasul as saying: The finest act of goodness on the part of a son is to treat kindly the loved ones of his father.

Bk 32, No.6193:
Ibn Umar said Rasul said: The finest act of goodness is that a person should treat kindly the loved ones of his father.

Bk 32, No.6194:
Abdullah b. Dinar reported that when Ibn Umar set out to Mecea, 'he kept a donkey with him which he used as a diversion from the tedium of journey on the camel's back and had a turban which he tied round his head. One day, as he was riding the donkey a desert Arab happened to pass by him. He (Ibn Umar) said: Arn't you so and so? He said: Yes He gave him his donkey and said: Ride it, and tie the turban round your head. Some of his companions said: May Allah pardon you, you gave to this desert Arab the donkey on which you enjoyed ride for diversion and the turban which you tied round your. head. Thereupon he said: Verily I heard Rasul as saying: The finest act of goodness is the kind treatment of a person to the loved ones of his father after his death and the father of this person was a friend of Umar.

Bk 32, No.6195:
Nawwas b. Sim'an al-Ansiri said: I asked Rasul about virtue and vice. He said: Virtue is a kind disposition and vice is what rankles in your heart and that you disapprove that people should come to know of it.

Bk 32, No.6196:
Nawwis b. Sim'in said: I stayed with Rasul for one year. What obstructed me to migrate was (nothing) but (persistent) inquiries from him (about Islam). (It was a common observation) that when anyone of us migrated (to Medina) he ceased to ask (too many questions) from Rasul. So I asked him about virtue and vice. Thereupon Rasul said: Virtue is a kind disposition and vice is what rankles in your mind and that you disapprove of its being known to the people.
Chapter 4: JOINING THE TIE OF RELATIONSHIP AND PROHIBITION TO BREAK IT

Bk 32, No.6197:
Abu Huraira said Rasul said: Verily Allah created the universe and when He had finished that, ties of relationship came forward and said This is the place for him who seeks refuge from severing (of blood-relationship). He said: Yes. Are you not satisfied that I should keep relationship with one who joins your ties of relationship and sever it with one who severs your (ties of relationship)? They (the ties of blood) said: Certainly so. Thereupon He said: Well, that is how things are for you. Rasul then said: Recite if you like:" But if you turn away you are sure to make mischief in the land and cut off the ties of kinship. Those it is whom Allah has cursed, so He has made them deaf and blinded their eyes. Do they not reflect on the Koran? Or, are there locks on their hearts?".

Bk 32, No.6198:
Aisha said Rasul said: The tie of kinship is suspended to the Throne and says: He who unites me Allah would unite him and he who severed me Allah would sever him.

Bk 32, No.6199:
Jubair b. Mut'im reported on the authority of his father that Rasul said: The severer would not enter Paradise. Ibn Umar said that Sufyan (explained it as): One who severs the tie of kinship would not enter Paradise.

Bk 32, No.6200:
Jubair b. Mutlim reported that his father narrated to him that Rasul said: The severer of the tie of kinship would not get into Paradise.

Bk 32, No.6201:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

Bk 32, No.6202:
Anas b. Malik said: I heard Rasul as saying: He who is desirous that his means of sustenance should be expanded for him or his age may be lengthened, should join the tie of relationship.

Bk 32, No.6203:
Anas b. Malik said Rasul said: He who likes that his sustenance should be expanded and his age may be lengthened should join the tie of kinship.

Bk 32, No.6204:
Abu Huraira reported that a person said: Rasul, 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 (Rasul) 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).
Chapter 5: FORBIDDANCE OF NURSING MUTUAL JEALOUSY, MUTUAL HATRED AND MUTUAL HOSTILITY

Bk 32, No.6205:
Anas b. Malik said Rasul said: Neither nurse mutual hatred, nor jealousy, nor enmity, and become as fellow. brothers and servants of Allah. It is not lawful fora Muslim that he should keep his relations estranged with his brother beyond three days.

Bk 32, No.6206:
Anas b. Malik said Rasul said like this. This hadith has been narrated through another chain of transmitters.

Bk 32, No.6207:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters with the addition of Ibn Uyaina (and the words are):" Do not cut off (mutual relations)."

Bk 32, No.6208:
This hadith has been narrated through another chain of transmitters and the hadith transmitted on the authority of Abdul Razziq (the words are):" Neither nurse grudge nor sever (the ties of kinship), nor nurse enmity."

Bk 32, No.6209:
Anas said Rasul said: Nurse no grudge, nurse no aversion and do not sever ties of kinship and live like fellow-brothers as servants of Allah. This hadith has been narrated on the authority of Shuba with the same chain of transmitters but with this addition:" As Allah has commanded you."
Chapter 6: IT IS FORBIDDEN FOR A MUSLIM TO HAVE ESTRANGED RELATIONS WITH THE OTHER MUSLIM BEYOND THREE DAYS WITHOUT ANY REASON OF SHARI'AH

Bk 32, No.6210:
Abu Ayyub Ansiri said Rasul said: It is not permissible for a Muslim to have estranged relations with his brother beyond three nights, the one turning one way and the other turning the other way when they meet; the better of the two is one who is the first to give a greeting.

Bk 32, No.6211:
This hadith has been transmitted on the authority of Zuhri with a slight variation of wording (and the words are):" The one turning away and the other turning away when they meet and one avoids the other and the other also avoids him."

Bk 32, No.6212:
Ibn Umar said Rasul said: It is not permissible for a Muslim to have estranged relations with his brother beyond three days.

Bk 32, No.6213:
Abu Huraira said Rasul said: There should be no estranged relations beyond three days.
Chapter 7: FORBIDDANCE OF SUSPICION, FAULT-FINDING, AND BIDDING AGAINST THE OTHER (FOR RAISING THE PRICE)

Bk 32, No.6214:
Abu Huraira said Rasul said: Avoid suspicion, for suspicion is the gravest lie in talk and do not be inquisitive about one another and do not spy upon one another and do not feel envy with the other, and nurse no malice, and nurse no aversion and hostility against one another. And be fellow-brothers and servants of Allah.

Bk 32, No.6215:
Abu Huraira said Rasul said: Don't have estranged relations (with the others) and don't nurse enmity and don't enter into a transaction when the other (has already entered) and be fellow-brothers and servants of Allah.

Bk 32, No.6216:
Abu Huraira said Rasul said. Don't nurse malice against one another, don't nurse aversion against one another and don't be inquisitive about one another and don't outbid one another (with a view to raising the price) and be fellow-brothers and servants of Allah.

Bk 32, No.6217:
This hadith has been narrated on the authority of A'mash with the same chain of transmit ters (and the words are):" Don't sever relations of kinship, don't bear enmity against one another, don't bear aversion against one another and don't feel envy against the other and live as fellow-brothers as Allah has commanded you.

Bk 32, No.6218:
Abu Huraira said Rasul said: Don't bear aversion against one another and don't be jealous of one another and be servants of Allah.
Chapter 8: IT IS FORBIDDEN TO PERPETRATE ATROCITY UPON A MUSLIM, TO HUMILIATE HIM, TO INSULT HIM, AND INVIOLABLE IS HIS BLOOD, HONOUR AND WEALTH

Bk 32, No.6219:
Abu Huraira said Rasul said: Don't nurse grudge and don't bid him out for raising the price and don't nurse aversion or enmity and don't enter into a transaction when the others have entered into that transaction and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here, (and while saying so) he pointed towards his chest thrice. It is a serious evil for a Muslim that he should look down upon his brother Muslim. All things of a Muslim are inviolable for his brother in faith: his blood, his wealth and his honour.

Bk 32, No.6220:
This hadith has been transmitted on the authority of Abu Huraira with some addition (and it is this):" Verily Allah does not look to your bodies nor to your faces but He looks to your hearts," and he pointed towards the heart with his fingers.

Bk 32, No.6221:
Abu Huraira said Rasul said: Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.
Chapter 9: IT IS FORBIDDEN TO NURSE RANCOUR

Bk 32, No.6222:
Abu Huraira said Rasul said: The gates of Paradise are not opened but on two days, Monday and Thursday. and then every servant (of Allah) is granted pardon who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. And it would be said: Look towards both of them until there is reconciliation; look toward both of them until there is reconciliation; look towards both of them until there is reconciliation. This hadith has been narrated on the authority of Suhail who narrated it on the authority of his father with the chain of transmitters of MaIik, but with this variation of wording:, (Those would not be granted pardon) who bycott each other."

Bk 32, No.6223:
Abu Huraira reported it as a marfu' hadith (and the words are): The deeds are presented on every Thursday and Friday and God. grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. It would be said: Put both of them off until they are reconciled.

Bk 32, No.6224:
Abu Huraim said Rasul said The deeds of people would be presented every week on two days, viz. Monday and Thursday, and every believing servant would be granted pardon except the one in whose (heart) there is rancour against his brother and it would he said: Leave them and put them off until they are turned to reconciliation.
Chapter 10: MERIT OF LOVE FOR THE SAKE OF ALLAH

Bk 32, No.6225:
Abu Huraira said Rasul said: Verily. Allah would say on the Day of Resurrection: Where are those who have mutual love for My Glory's sake? Today I shall shelter them in My shadow when there is no other shadow but the shadow of Mine.

Bk 32, No.6226:
Abu Huraira said Rasul said: A person visited his brother in another town and Allah deputed an Angel to wait for him on his way and when he came to him he said: Where do you intend to go? He said: I intend to go to my brother in this town. He said: Have you done any favour to him (the repayment of which you intend to get)? He said: No, excepting this that I love Mm for the sake of God. Thereupon he said: I am a meesenger to you from, Allah: (to inform you) that Allah loves you as you love him (for His sake) This hadith has been narrated on the authority of Hammid b. Salama with the same of transmitters.
Chapter 11: MERIT OF VISITING THE SICK

Bk 32, No.6227:
Abu Rabi' reported directly from Rasul as saying: The one who visits the sick is in fact like one who is in the fruit garden of Paradise so long as he does not return.

Bk 32, No.6228:
Thauban, the freed slave of Rasul, said Rasul said: He who visits the sick continues to remain in the fruit garden of Paradise until he returns.

Bk 32, No.6229:
Thauban said Rasul said: Verily, when a Muslim visits his brother in Islam he is supposed to remain in the fruit garden of Paradise until he returns.

Bk 32, No.6230:
Thauban, the freed slave of Rasul, said Rasul said: He who visits the sick is supposed to remain in the fruit garden of Paradise. It was said: Rasul, what is this Khurfat-ul-jannah? He said: It is a place abounding in fruits.

Bk 32, No.6231:
This hadith has been narrated on the authority of Asim al-Ahwal with the same chain of transmitters.

Bk 32, No.6232:
Abu Huraira said Rasul said: Verily, God would say on the Day of Resurrection: O son of Adam, I was sick but you did not visit Me. He would say: O my Lord; how could I visit Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Didn't you know that such and such servant of Mine was sick but you did not visit him and were you not aware of this that if you had visited him, you would have found Me by him? O son of Adam, I asked food from you but you did not feed Me. He would say: My Lord, how could I feed Thee whereas Thou art the Lord of the worlds? He said: Didn't you know that such and such servant of Mine asked food from you but you did not feed him, and were you not aware that if you had fed him you would have found him by My side? (The Lord would again say: ) O son of Adam, I asked drink from you but you did not provide Me. He would say: My Lord, how could I provide Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Such and such of servant of Mine asked you for a drink but you did not provide him, and had you provided him drink you would have found him near Me.
Chapter 12: WHENEVER A BELIEVER FALLS SICK OR IS STRICKEN WITH GRIEF OR SOMETHING LIKE IT, THERE IS A REWARD FOR HIM EVEN IF IT IS PRICKING OF A THORN

Bk 32, No.6233:
Aisha reported, I did not see anyone else being afflicted with more severe illness than Rasul. In the narration transmitted by Uthman there is a slight variation of wording.

Bk 32, No.6234:
This hadith has been narrated on the authority of A'mash through other chains of transmitters.

Bk 32, No.6235:
Abdullah said: I visited Rasul as he was running high temperature. I touched his body with my bard and said to him: Rasul, you are running high temperature, whereupon Rasul said: Yes, it is so. I comparatively have a more severe fever than any one of you. I said: Is it because there is a double reward in store for you? Thereupon Rasul said: Yes, it is so. And Rasul again said: When a Muslim falls ill, his compensation is that his minor sins are obliterated just as leaves tall (in autumn). In the hadith transmitted on the authority of Zubair there is (no mention of these words):" I touched his body with my hands."

Bk 32, No.6236:
This hadith has been transmitted on the authority of jarir and the hadith transmitted on the authority of Abu Muaweya there is an addition of these words: He said: Yes, by Him in Whose Hand is my life, there is no Muslim upon the earth." The rest of the hadith is the same.

Bk 32, No.6237:
Aswad reported that some young men from the Quraish visited Aisha as she was in Mina and they were laughing. She said: What makes you laugh? They said: Such and such person stumbled against the rope of the tent and he was about to break his neck or lose his eyes. She said: Don't laugh for I heard Rasul as saying: If a Muslim runs a thorn or (gets into trouble) severe than this, there is assured for him (a higher) rank and his sins are obliterated.

Bk 32, No.6238:
Aisha said Rasul said: A believer does not receive (the trouble) of running a thorn or more than that but Allah elevates him in rank or effaces his sins because of tbat.

Bk 32, No.6239:
Aisha said Rasul said: A believer does not undergo (the trouble) of running a thorn or more than that when Allah effaces his sins.

Bk 32, No.6240:
Aisha said: No trouble comes to a believer even if it is the pricking of a thorn that it becomes (the means) whereby his sins are effaced or his sins are obliterated. Yazid says: He does not know which word Urwa said (whether he said Qussa or Kuffira).

Bk 32, No.6241:
Aisha said: I heard Rasul as saying: There is nothing (in the form of trouble) that comes to a believer even if it is the pricking of a thorn that there is decreed for him by Allah good or his sins are obliterated.

Bk 32, No.6242:
Abu Saeed and abu Huraira reported that they heard Rasul as saying: Never a believer is stricken with discomfort, hardship or illness, grief or even with mental worry that his sins are not expiated for him.

Bk 32, No.6243:
Abu Huraira reported that when this verse was revealed:" Whoever does evil will be requited for it", and when this was conveyed to the Muslims they were greatly perturbed. Thereupon Rasul said: Be moderate and stand firm in trouble that falls to the lot of a Muslim (as that) is an expiation for him; even stumbling on the path or the prickin of a thorn (are an expiation for him). Muslim said that Umar b. Abdul Rahman Muhaisin was from amongst the people of Mecca.

Bk 32, No.6244:
Jabir reported that Rasul visited Umm Sa'ib or Umm Musayyib and said: Umm Sa'ib or Umm Musayyib. why is it that you are shivering? She said:" It is fever and may it not be blessed by Allah, whereupon he (Rasul) said: Don't curse fever for it expiates the sir of the posterity of Adam just as furnace removes the alloy of iron.

Bk 32, No.6245:
Ata b. Abi Rabih said: Ibn Abbas said to me: May I show you a woman of Paradise? I said: Yes. He said: Here is this dark-complexioned woman. She came to Rasul and said: I am suffering from falling sickness and I become naked; supplicate Allah for me, whereupon he (Rasul) said: Show endurance as you can do and there would be Paradise for you and, if you desire, I supplicate Allah that He may cure you. She said: I am prepared to show endurance (but the unbearable trouble is) that I become naked, so supplicate Allah that He should not let me become naked, so he supplicated for her.
Chapter 13: IT IS FORBIDDEN TO COMMIT OPPRESSION

Bk 32, No.6246:
Abu Zar said Rasul said that God said: My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another. My servants, all of you are liable to err except one whom I guide on the right path, so seek right guidance from Me so that I should direct you to the right path. O My servants, all of you are hungry (needy) except one whom I feed, so beg food from Me, so that I may give that to you. O My servants, all of you are naked (need clothes) except one whom I provide garments, so beg clothes from Me, so that I should clothe you. O My servants, you commit error night and day and I am there to pardon your sins, so beg pardon from Me so that I should grant you pardon. O My servants, you can neither do Me any harm nor can you do Me any good. O My servants, even if the first amongst you and the last amongst you and even the whole of human race of yours, and that of jinns even, become (equal in) God-conscious like the heart of a single person amongst you, nothing would add to My Power. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of the Jinns too in unison become the most wicked (all beating) like the heart of a single person, it would cause no loss to My Power. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of jinns also all stand in one plain ground and you ask Me and I confer upon every person what he asks for, it would not. in any way, cause any loss to Me (even less) than that which is caused to the ocean by dipping the needle in it. My servants, these for you I shall reward you for thern, so he who deeds of yours which I am recording finds good should praise Allah and he who does not find that should not blame anyone but his ownself. Saeedsaid that when Abu Idris Khaulini narrated this hadith he knelt upon his knees.

Bk 32, No.6247:
Abu Zar said Rasul said that he reported it from his Lord: Verily I have made oppression unlawful for Me and for My servants too, so do not commit oppression. The rest of the hadith is the same.

Bk 32, No.6248:
Jabir said Rasul said: Be on your guardagainst committing oppression, for oppression is a darkness on the Day of Resurrection, and be on your guard against pettimindedness for pettimindedness destroyed those who were before you, as it incited them to shed blood and make lawful what was unlawful for them.

Bk 32, No.6249:
Ibu Umar said Rasul said: Oppression is the darkness on the Day of Resurrection.

Bk 32, No.6250:
Salim reported on the authority of his father that Rasul said: A Muslim is the brother of a fellow-Muslim. He should neither commit oppression upon him nor ruin him, and he who meets the need of a brot'ier, Allah would meet big needs, and he who relieved a Muslim from hardship Allah would relieve him from the hardships to which he would be put on the Day of Resurrection, and he who did not expose (the follies of a Muslim) Allah would conceal his follies on the Day of Resurrection.

Bk 32, No.6251:
Abu Huraira. said Rasul said: Do you know who is poor? They (the Companions of Rasul) said: A poor man amongst us is one who has neither dirham with him nor wealth. He (Rasul) said: The poor of my Umma would be he who would come on the Day of Resurrecton with prayers and fasts and Zakat but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then his sins would be entered in (his account) and he would be thrown in the Hell-Fire.

Bk 32, No.6252:
Abu Huraira said Rasul said: The claimants would get their claims on the Day of Ressurection so much so that the hornless sheep would get its claim from the horned sheep.

Bk 32, No.6253:
Abu Musa said Rasul said: God grants respite to the oppessor. But when He lays Hand upon him, He does not then let him off. Re (Rasul) then recited this verse:" Such is the chastisement of thy Lord when He chastises the towns (inhabited by) wrongdoing persons. Surely, His punishment is painful, severe" (xi. 103).
Chapter 14: HELP YOUR BROTHER WHETHER IIE IS AN OPPRESSOR OR AN OPPRESSED ONE

Bk 32, No.6254:
Jabir reported that two young men, one from the Muhajirin (emigrants) and the other one from the Angr (helpers) fell into dispute and the Muhajir called his fellow Muhajirin, and the Ansari (the helper) called the Ansar (for help). In the meanwhile, Rasul came there and said: What is this, the proclamation of the days of jahiliya (ignorance)? They said: Rasul, there is nothing serious. The two young men fell into dispute and the one struck at the back of the other. Thereupon he (Rasul) said: Well, a person should help his brother whether he is an oppressor or an oppressed. If he is the oppressor he should prevent him from doing it, for that is his help; and if he is the oppressed he should be helped (against oppression).

Bk 32, No.6255:
Jabir said: We were along with Rasul in an expedition that a person from amongst the emigrants struck at the back of a person from the Ansir. The Ansiri said: O Ansar! And the Muhijir said: O Emigrants! Thereupon Rasul said: What are these proclamations of the Days of Ignorance? They said: Rasul, a person from the emigrants struck at the back of an Ansari, whereupon he said: It is something disgusting. Abdullah b. Ubayy heard it and said: They have indeed done it. By Allah, when we would return to Medina the respectable amongst them (the Ansar) would turn away the mean (the emigrants). Thereupon Umar said: Permit me so that I should strike the neck of this hypocrite. But he (Rasul) said: Leave him, the people may not say that Muhammad kills his companions.

Bk 32, No.6256:
Jabir reported that a person from the emigrants struck the back of an Ansari. He came to Rasul and asked for compensation. Thereupon Rasul said: Leave it. for it is something disgusting. Ibn Mansur said that in the narration transmitted on the authority of Amr (these words are also found):" I heard Jabir."
Chapter 15: THERE SHOULD BE MUTUAL FELLOW-FEELING AND LOVE AND THE WILL TO HELP EACH OTHER AMONGST THE BELIEVERS

Bk 32, No.6257:
Abu Musa said Rasul said: A believer is like a brick for another believer, the one supporting the other.

Bk 32, No.6258:
Numan b. Bashir said Rasul said: The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.

Bk 32, No.6259:
Numan b. Bashir reported a hadith like this from Rasul.

Bk 32, No.6260:
Numan b. Bashir said Rasul said: The believers are like one person; if his head aches, the whole body aches with fever and sleeplessness.

Bk 32, No.6261:
Numan b. Bashir reported that Muslims are like one body of a person; if the eye is sore, the whole body aches, and if the head aches, the whole body aches.

Bk 32, No.6262:
A hadith like this has been narrated on the authority of Numan b. Bashir through another chain of transmitters.
Chapter 16: IT IS FORBIDDEN TO INDULGE IN ABUSING

Bk 32, No.6263:
Abu Huraira said Rasul said: When two persons indulge in hurling (abuses) upon one another, it would be the first one who would be the sinner so long as the oppressed does not transgress the limits.
Chapter 17: THE MERITS OF FORGIVENESS AND HUMILITY

Bk 32, No.6264:
Abu Huraira said Rasul said: Charity does not in any way decrease the wealth and the servant who forgives Allah adds to his respect, and the one who shows humility Allah elevates him in the estimation (of the people).
Chapter 18: THE PROHIBITION OF BACKBITING

Bk 32, No.6265:
Abu Huraira said Rasul said: Do you know what is backbiting? They (the Companions) said: Allah and His Messenger know best. Thereupon he (Rasul) said: Backbiting implies your talking about your brother in a manner which he does not like. It was said to him: What is your opinion about this that if I actually find (that failing) in my brother which I made a mention of? He said: If (that failing) is actually found (in him) what you assert, you in fact backbited him, and if that is not in him it is a slander.
Chapter 19: TIDINGS FOR ONE WHOSE FAULTS ALLAH CONCEALED IN THIS WORLD; HE WILL ALSO CONCEAL HIS FAULTS IN THE HEREAFTER

Bk 32, No.6266:
Abu Huraira said Rasul said: The servant (whose fault) Allah conceals in this world, Allah would also conceal (his faults) on the Day of Resurrection.

Bk 32, No.6267:
Abu Huraira said Rasul said: The servant (who conceals) the faults of others in this world, Allah would conceal his faults on the Day of Resurrection.
Chapter 20: ACCORDING OF BENEVOLENT TREATMENT TO ONE FROM WHOM ONE EXPECTS TRANSGRESSION

Bk 32, No.6268:
Aisha reported that a person sought permission from Rasul to see him. He said: Grant him permission. (and also added: ) He is a bad son of his tribe or he is a bad person of his tribe. When he came in he used kind words for him. Aisha reported that she said: Rasul, you said about him what you had to say and then you treated him with kindness. He said: Aisha, verily in the eye of Allah, worst amongst the person in rank on the Day of Resurrection is one whom the people abandon or desert out of the fear of indecency.

Bk 32, No.6269:
This hadith has been reported on the authority of Ibn Munkadir with the same chain of transmitters but with a slight variation of wording.
Chapter 21: MERIT OF BENEVOLENT TREATMENT

Bk 32, No.6270:
Jarir reported from Rasul: He who is deprived of tenderly feelings is in fact deprived of good.

Bk 32, No.6271:
Jarir said Rasul said: He who is deprived of tenderly feelings is in fact deprived of good.

Bk 32, No.6272:
Jarir b. Abdullah said Rasul said: He who is deprived of tenderly feelings is in fact deprived of good and he who is deprived of tenderly feelings is in fact deprived of good.

Bk 32, No.6273:
Aisha, Wife, said Rasul said: Aisha, verily Allah is kind and He loves kindness and confers upon kindness which he does not confer upon severity and does not confer upon anything else besides it (kindness).

Bk 32, No.6274:
Aisha, Wife, said Rasul said: Kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but it makes it defective.

Bk 32, No.6275:
This hadith has been reported by Miqdam b. Shuraih b. Hani with the same chain of transmitters but with this addition:" Aisha mounted upon a wild camel and she began to make that go round and round. Thereupon Rasul said: You should show kindness, and then he made a mention of this hadith.
Chapter 22: IT IS FORBIDDEN TO CURSE THE BEASTS

Bk 32, No.6276:
Imran b. Husain said: We were with Rasul in some of his journeys and there was a woman from the Ansar riding a she-camel that it shied and she invoked curse upon that. Rasul heard it and said: Unload that and set it free for it is accursed. Imran said: I still perceive that (dromedary) walking amongst people and none taking any notice of that.

Bk 32, No.6277:
Imran said: I perceive as if I am looking towards that dromedary, and in the hadith transmitted on the authority of Thaqafi (the words are):" Unload it and make its back bare for it is accursed."

Bk 32, No.6278:
Abu Burza al-Aslami reported that a slave-girl was riding a dromedary and there was also the luggage of people upon it. that she suddenly saw Rasul. The way of the mountain was narrow and she said (to that dromedary): Go ahead (but that dromedary did not move). She (that slave-girl), out of anger, said: O Allah, let that (dromedary) be damned. Thereupon Rasul said: Let the dromedary on which the curse has been invoked not proceed with us.

Bk 32, No.6279:
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."

Bk 32, No.6280:
Abu Huraira said Rasul said: It does not seem proper for Siddiq that he should be an invoker of curse. This hadith has been narrated on the authority of Abu Kuraib with the same chain of transmitters.

Bk 32, No.6281:
Zaid b. Aslam reported that Abdul Malik b. Marwan sent some domestic goods for decoration to Umm Darda on his own behalf, and when it was night Abdul Malik got up and called for the servant. It seemed as if he (the servant) was late (in responding to his call), so he (Abdul Malik) invoked curse upon him, and when it was morning Umm Darda said to him: I heard you cursing your servant during the night when you called him, and she said: I heard Abu Darda as saying that Rasul said: The invoker of curse would neither be intercessor nor witness on the Day of Resurrection.

Bk 32, No.6282:
This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters.

Bk 32, No.6283:
Umm Darda reported on the authority of Abu Darda as saying: I heard Rasul as saying: The invoker of curse would neither be witness nor intercessor on the Day of Resurrection.

Bk 32, No.6284:
Abu Huraira reported it was said to Rasul: Invoke curse upon the polytheists, whereupon he said: I have not been sent as the invoker of curse, but" I have been sent as mercy."
Chapter 23: HE UPON WHOM RASUL INVOKED CURSE WHEREAS HE IN FACT DID NOT DESERVE IT, IT WOULD BE A SOURCE OF REWARD AND MERCY FOR HIM

Bk 32, No.6285:
Aisha reported that two persons visited Rasul and both of them talked about a thing, of which I am not aware, but that annoyed him and he invoked curse upon both of them and hurled malediction, and when they went out I said: Rasul, the good would reach everyone but it would not reach these two. He said: Why so? I said: Because you have invoked curse and hurled malediction upon both of them. He said: Don't you know that I have made condition with my Lord saying thus: O Allah, I am a human being and that for a Muslim upon whom I invoke curse or hurl malediction make it a source of purity and reward.

Bk 32, No.6286:
This hadith has been reported on the authority of A'mash with the same chain of transmitters and the hadith transmitted on the authority of 'Isa (the words are):" He had a private meeting with them and hurled malediction upon them and cursed them and sent them out."

Bk 32, No.6287:
Abu Huraira said Rasul said: O Allah, I am a human being and for any person amongst Muslims upon whom I hurl malediction or invoke curse or give him whipping make it a source of purity and mercy.

Bk 32, No.6288:
Jabir reported Rasul a hadith like it but with a slight variation of wording.

Bk 32, No.6289:
This hadith has been transmitted on the authority of A'mash and in the hadith transmitted on the authority of 'Isa the words are: Make it a source of reward, and in the hadith transmitted on the authority of Abu Huraira (the words are):" Make it a source of mercy."

Bk 32, No.6290:
Abu Huraira said Rasul said: O Allah, I make a covenant with Thee against which Thou wouldst never go. I am a human being and thus for a Muslim whom I give any harm or whom I scold or upon whom I invoke curse or whom I beat, make this a source of blessing, purification and nearness to Thee on the Day of Resurrection.

Bk 32, No.6291:
This hadith has been transmitted on the authority of Abu Zinad with a slight variation of wording.

Bk 32, No.6292:
A hadith like this has been reported on the authority of Abu Huraira through another chain of transmitters.

Bk 32, No.6293:
Salim, the freed slave of Nasriyyin, said: I heard Abu Huraira as saying that he heard Rasul as saying: O Allah, Muhammad is a human being. I lose my temper just as human beings lose temper, and I have held a covenant with Thee which Thou wouldst not break: For a believer whom I give any trouble or invoke curse or beat, make that an expiation (of his sins and a source of) his nearness to Thee on the Day of Resurrection.

Bk 32, No.6294:
Abu Huraira reported that he heard Rasul as saying: O Allah, for any believing servant whom I curse make that as a source of nearness to Thee on the Day of Resurrection.

Bk 32, No.6295:
Abu Huraira said Rasul said: I have held covenant with Thee which Thou wouldst not break, so for any believer whom I curse or beat, make that an expiation on the Day of Resurrection.

Bk 32, No.6296:
Jabir said Rasul said: I am a human being and I have made this term with my Lord: For any servant amongst Muslims whom I curse or scold, make that a source of purity and reward. This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters.

Bk 32, No.6297:
Anas b. Malik reported that there was an orphan girl with Umm Sulaim (who was the mother of Anas). Rasul saw that orphan girl and said: O, it is you; you have grown young. May you not advance in years! That slave-girl returned to Umm Sulaim weeping. Umm Sulaim said: O daughter, what is the matter with you? She said: Rasul has invoked curse upon me that I should not grow in age and thus I would never grow in age, or she said, in my (length) of life. Umm Sulaim went out wrapping her head-dress hurriedly until she met Rasul. He said to her: Umm Sulaim, what is the matter with you? She said: Rasul, you invoked curse upon my orphan girl. He said: Umm Sulaim, what is that? She said: She (the orphan girl) states you have cursed her saying that she might not grow in age or grow in life. Rasul smiled and then said: Umm Sulaim, don't you know that I have made this term with my Lord. And the term with my Lord is that I said to Him: 1 am a human being and I am pleased just as a human being is pleased and I lose temper just as a human being loses temper, so for any person from amongst my Ummah whom I curse and he in no way deserves it, let that, O Lord, be made a source of purification and purity and nearness to (Allah) on the Day of Resurrection.

Bk 32, No.6298:
Ibn Abbas said: I was playing with children that Rasul happened to pass by (us). I hid myself behind the door. He (Rasul) came and he patted upon my shoulders and said: Go and call Muaweya. I returned and said: He is busy in taking food. He again asked me to go and call Muaweya 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".

Bk 32, No.6299:
This hadith has been transmitted on the authority of Ibn Abbas with a slight variation of wording.
Chapter 24: THE CONDEMNATION OF ONE WHO PLAYS A DOUBLE GAME AND THE PROHIBITION OF THIS BEHAVIOUR

Bk 32, No.6300:
Abu Huraira said Rasul said: The worst amongst the people is the double-faced one; he comes to some people with one face and to others with the other face.

Bk 32, No.6301:
Abu Huraira reported that he heard Rasul as saying: The worst amongst people is one with the double face. He comes to some people with one face and to others with the other face.

Bk 32, No.6302:
Abu Huraira said Rasul said: You will find the worst amongst the people one having double face. He comes to some people with one face and to the others with the other face.
Chapter 25: FORBIDDANCE OF TELLING A LIE AND THE CASES IN WHICH TELLING OF LIE IS PERMISSIBLE

Bk 32, No.6303:
Humaid b. Abdul Rahman b. Auf reported that his mother Umm Kulthum daughter of Uqba b. Abu Muait, and she was one amongst the first emigrants who pledged allegiance to Rasul, as saying that she heard Rasul as saying: A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them).

Bk 32, No.6304:
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters but with a slight variation of wording.

Bk 32, No.6305:
This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.
Chapter 26: SERIOUS PROHIBITION OF TALE-CARRYING

Bk 32, No.6306:
Ibn Masud said Rasul 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 lie tells a lie until lie is recorded as a liar.
Chapter 27: THE EVIL OF A LIE AND THE GOODNESS OF TRUTH AND ITS MERIT

Bk 32, No.6307:
Abdullah said Rasul said: Truth leads one to Paradise and virtue leads one to Paradise and the person tells the truth until he is recorded as truthful, and lie leads to obscenity and obscenity leads to Hell, and the person tells a lie until he is recorded as a liar.

Bk 32, No.6308:
Ibn Masud said Rasul said: Telling of truth is a virtue and virtue leads to Paradise and the servant who endeavours to tell the truth is recorded as truthful, and lie is obscenity and obscenity leads to Hell-Fire, and the servant who endeavours to tell a lie is recorded as a liar. Ibn Abu Shaiba reported this from Rasul.

Bk 32, No.6309:
Abdullah said Rasul said: It is obligatory for you to tell the truth, for truth leads to virtue and virtue leads to Paradise, and the man who continues to speak the truth and endeavours to tell the truth is eventually recorded as truthful with Allah, and beware of telling of a lie for telling of a lie leads to obscenity and obscenity leads to Hell-Fire, and the person who keeps telling lies and endeavours to tell a lie is recorded as a liar with Allah.

Bk 32, No.6310:
This hadith has been reported on the authority of A'mash with the same chain of transmitters and no mention is made in the hadith transmitted on the authority of 'Isa (of these words):" He who endeavours to tell the truth and endeavours to tell a lie," and in the hadith transmitted on the authority of Mushir (the words are):" Until Allah records it".
Chapter 28: THE MERIT OF SELF-CONTROL AT THE TIME OF ANGER

Bk 32, No.6311:
Ibn Masud said Rasul said: Whom do you count as" Raqub" amongst you? They (his Companions) said: One who has no children (the children are born unto him but they do not survive). Thereupon he (Rasul) said: He is not a Raqub but Raqub is one who does not find his child as the forerunner (in Paradise). He then said: Whom do you count as a wrestler amongst you? We said: He who wrestles with persons. He said: No, it is not he but one who controls himself when in a fit of rage.

Bk 32, No.6312:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

Bk 32, No.6313:
Abu Huraira said Rasul said: The strong-man is not one who wrestles well but the strong man is one who controls himself when he is in a fit of rage.

Bk 32, No.6314:
Abu Huraira said: I heard Rasul as saying: One is not strong because of one's wrestling skillfully. They said: Rasul, then who is strong? He said: He who controls his anger when he is in a fit of rage.

Bk 32, No.6315:
This hadith has been reported on the authority of Abu Huraira through another chain of transmitters.

Bk 32, No.6316:
Sulaiman b. Surad reported that two persons abused each other in the presence of Rasul and the eyes of one of them became red as embers and the veins of his neck were swollen. Thereupon Rasul said: I know of a wording, if he were to utter that, his fit of rage (would be no more and that wording is): I seek refuge with Allah from Satan the accursed. The person said: Do you find any madness in me? Ibn al-'Ala' said: Do you see it? And he made no mention of the person.

Bk 32, No.6317:
Sulaiman b. Surad reported that two persons abused each other in the presence of Rasul and one of them fell into a rage and his face became red. Rasul saw him and said: I know of a wording; if he were to utter that, he would get out (of the fit of anger) (and the wording is): I seek refuge with Allah from Satan, the accursed. Thereupon, a person went to him who had heard that from Rasul and said to him: Do you know what Rasul said? He (Rasul) said: I know of a wording; if he were to say that, (the fit) would be no more (and the words are): I seek refuge with Allah from Satan, the accursed. And the person said to him: Do you find me mad?

Bk 32, No.6318:
This hadith has been reported on the authority of A'mash with the same chain of transmitters.
Chapter 29: IT IS THE VERY NATURE OF MAN THAT HE LOSES CONTROL

Bk 32, No.6319:
Anas said Rasul said: When Allah fashioned Adam in Paradise, He left him as He liked him to leave. Then Iblis roamed round him to see what actually that was and when he found him hollow from within, he recognised that he had been created with a disposition that he would not have control over himself.

Bk 32, No.6320:
A hadith like this has been narrated on the authority of Humaid with the same chain of transmitters.
Chapter 30: IT IS FORBIDDEN TO STRIKE AT THE FACE

Bk 32, No.6321:
Abu Huraira said Rasul said: When any one of you fights with his brother he should avoid striking at the face.

Bk 32, No.6322:
This hadith has been transmitted on the authority of Abu Zinad and he said:" When one amongst you strikes (at the face)."

Bk 32, No.6323:
Abu Huraira said Rasul said: When any one of you fights with his brother, he should spare his face.

Bk 32, No.6324:
Abu Huraira said Rasul said: When any one of you fights with his brother, he should not slap at the face.

Bk 32, No.6325:
This hadith has been transmitted on the authority of Abu Huraira and in the hadith transmitted on the authority of Ibn Hatim Rasul is reported to have said: When any one of you fights with his brother, he should avoid his face for Allah created Adam in His own image.

Bk 32, No.6326:
Abu Huraira said Rasul said: When any one of you fights with his brother, he should avoid the face.
Chapter 31: GRIM WARNING TO ONE WHO TORMENTS PEOPLE WITHOUT ANY VALID JUSTIFICATION

Bk 32, No.6327:
Urwa reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by some people in Syria who had been made to stand in the sun and olive-oil was being poured upon their heads. He said: What is this? It was said: They are being punished for (not paying) the Kharaj (the government revenue). Thereupon he said: Allah would punish those who torment people in this world (without any genuine reason).

Bk 32, No.6328:
Hisham reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Rasul as saying: Allah would torment those who torment people in the world.

Bk 32, No.6329:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters and he made this addition of Jarir that (Hisham b. Hakim) went to Umair b. Saad who was then ruler in Palestine and he narrated to him this hadith and he (submitting before the words of Rasul) commanded that they should be let off and so they were let off.

Bk 32, No.6330:
Urwa b. Zubair reported that Hisham b. Hakim found a person (the ruler of Hims) who had been detaining some Nabateans in connection with the dues of Jizya. He said: What is this? I heard Rasul as saying: Allah would torment those persons who torment people in the world.
Chapter 32: HE WHO GOES IN THE MOSQUE OR IN THE BAZAR OR A PLACE OF GATHERING LIKE IT WITH A WEAPON SHOULD SEE THAT THE SPEARHEAD DOES NOT HARM ANYONE

Bk 32, No.6331:
Amr heard Jabir as saying: A person happened to come to the mosque with an arrow; thereupon Rasul said to him: Take hold of its pointed head.

Bk 32, No.6332:
Jabir reported that a person happened to come to the mosque with arrows and their iron-ends were exposed, so he was commanded that he should grasp the pointed heads so that these might not do any harm to a Muslim.

Bk 32, No.6333:
Jabir reported that Rasul commanded a person who had been distributing arrows freely in the mosque that he should not move about in the mosque but by catching hold of their iron-heads. Ibn Rumh narrated this with a slight variation of wording.

Bk 32, No.6334:
Abd Musa said Rasul said: When any one of you happens to go to a meeting or the bazar with an arrow in his hand he must grasp its pointed head; then (he again said): He must grasp its pointed head. Abu Musa said: By Allah, we did not court death until some of us had flung arrows upon the faces of one another.

Bk 32, No.6335:
Abu Musa reported Rasul assaying: He who amongst you moves in the mosque or in the bazar and there is an arrow with him he should take hold of its iron-head in his palm, so that none amongst the Muslims should receive any injury from it, or he said, should catch its iron-head.
Chapter 33: THE PROHIBITION OF POINTING A WEAPON TOWARDS A MUSLIM

Bk 32, No.6336:
Abu Huraira said: Abul Qasim (the kunya of Rasul, said: He who pointed a weapon towards his brother the angels invoke curse upon him even if he is his real brother so long as he does not abandon it (the pointing of weapon towards one's brother Muslim).

Bk 32, No.6337:
Abu Huraira reported a hadith like this from Rasul through another chain of transmitters.

Bk 32, No.6338:
Abu Huraira reported a hadith from Rasul ; (one of them was this) that Rasul said: None amongst you should point a weapon towards his brother, for he does not know that Satan might cause the weapon (to slip) from his hand and (he may injure anyone) and thus he may fall into Hell-Fire.
Chapter 34: THE MERIT OF REMOVING OF ANYTHING TROUBLESOME FROM THE PATH

Bk 32, No.6339:
Abu Huraira said Rasul said: While a person was going along the path he found a thorny branch upon it. He pushed it to a side and Allah approved (this action) of his and (as a mark of appreciation) granted him pardon.

Bk 32, No.6340:
Abu Huraira said Rasul said: A person while walking along the path saw the branches of a tree lying there. He said: By Allah, I shall remove these from this so that these may not do harm to the Muslims, and he was admitted to Paradise.

Bk 32, No.6341:
Abu Huraira said Rasul said that he saw a person enjoying himself in Paradise because of the tree that he cut from the path which was a source of inconvenience to the people.

Bk 32, No.6342:
Abu Huraira said Rasul said that there was a tree which caused inconvenience to the Muslims; a person came there and cut that (tree) (and thus entered ) Paradise).

Bk 32, No.6343:
Abu Barza said: I said: Rasul, teach me something so that I may derive benefit from it. He said: Remove the troublesome thing from the paths of the Muslims.

Bk 32, No.6344:
Abu Barza reported that he said to Rasul: Rasul, I do not know whether I would survive after you, so confer upon me something by which Allah should benefit me. Thereupon Rasul said: Do this and that and remove the troublesome things from the paths.
Chapter 35: FORBIDDANCE OF TORMENTING THE CAT OR THE ANIMALS LIKE THAT WHICH DO NOT HARM

Bk 32, No.6345:
Abdullah said Rasul said: A woman was tormented because of a cat which she had confined until it died and she had to get into Hell. She did not allow it either to eat or drink as it was confined, nor did she free it so that it might eat the insects of the earth.

Bk 32, No.6346:
This hadith has been reported on the authority of Ibn Umar through another chain of transmitters. And Ibn Umar said Rasul said: A woman was tormented because of a cat which she had tied and thus allowed it neither to eat or drink nor set it free so that it might eat the insects of the earth.

Bk 32, No.6347:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Bk 32, No.6348:
Abu Huraira reported from Rasul A hadith out of which one was this that Rasul said: A woman got into Hell-Fire because of a cat whom she had tied, and thus it could not eat, and she did not let it free so that it could devour the insects of the earth, until it died.
Chapter 36: THE PROHIBITION OF PRIDE AND VANITY

Bk 32, No.6349:
Abu Saeed Khuzri and Abu Huraira said Rasul said: God said: Glory is His lower garment and Majesty is His cloak and (Allah says, ) He who contends with Me in regard to them I shall torment him.
Chapter 37: IT IS FORBIDDEN TO BECOME FRUSTRATED IN REGARD TO THE MERCY OF ALLAH

Bk 32, No.6350:
Jundub reported that Rasul stated that a person said: Allah would not forgive such and such (person). Thereupon God 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).
Chapter 38: THE MERITS OF THE WEAK AND DOWNTRODDEN PEOPLE

Bk 32, No.6351:
Abu Huraira said Rasul said: Many a person with disheveled hair and covered with dust is turned away from the doors (whereas he is held in such a high esteem by Allah) that if he were to adjure in the name of Allah (about anything) Allah would fulfil that.
Chapter 39: IT IS FORBIDDEN TO USE THE EXPRESSION:" THE PEOPLE ARE UNDONE"

Bk 32, No.6352:
Abu Huraira said Rasul said: When a person says that people are ruined he is himself ruined. Abu Ishaq said: I do not know whether he said" ahlakahum or ahlakuhum.

Bk 32, No.6353:
This hadith has been narrated on the authority of Suhail with the same chain of transmitters.
Chapter 40: BENEVOLENT TREATMENT TOWARDS THE NEIGHBOUR

Bk 32, No.6354:
Aisha said Rasul said: Gabriel impressed upon me (kind treatment) towards the neighbour (so much) that I thought as if he would confer upon him the (right) of inheritance.

Bk 32, No.6355:
This hadith has been narrated on the authority of Aisha through another chain of transmitters.

Bk 32, No.6356:
Ibn Umar said Rasul said: Gabriel impressed upon me (the kind treatment) towards the neighbour (so much) that I thought as if he would soon confer upon him the (right) of inheritance.

Bk 32, No.6357:
Abu Zar said Rasul said: Abu Zar, when you prepare the broth, add water to that and give that (as a present) to your neighbour.

Bk 32, No.6358:
Abu Zar said Rasul commanded me thus: Whenever you prepare a broth, add water to it, and have in your mind the members of the household of your neighbours and then give them out of this with courtesy.
Chapter 41: EXCELLENCE OF MEETING ONE WITH A CREERFUL COUNTENANCE

Bk 32, No.6359:
Abu Zar said: Rasul said to me: Don't consider anything insignificant out of good things even if it is that you meet your brother with a cheerful countenance.
Chapter 42: THE MERIT OF RECOMMENDATION WHICH INVOLVES NOTHING UNLAWFUL

Bk 32, No.6360:
Abu Musa reported that when any needy (person) came to Rasul with a need he commanded him to his Companions, saying: Make a recommendation for him, and you would get the reward. Allah, however, gives the verdict through the tongue of His Rasul what He likes most.
Chapter 43: THE MERIT OF GOOD COMPANY AND AVOIDANCE FROM EVIL COMPANY

Bk 32, No.6361:
Abu Musa said Rasul said: The similitude of good company and that of bad company is that of the owner of musk and of the one (iron-smith) blowing bellows, and the owner of musk would either offer you free of charge or you would buy it from him or you would. smell its pleasant odour, and so far as one who blows the. bellows is concerned, he would either burn your clothes or you shall have to smell its repugnant smell.
Chapter 44: THE MERIT OF ACCORDING BENEVOLENT TREATMENT TO DAUGHTERS

Bk 32, No.6362:
Aisha, Wife, said: A woman came to me along with her two daughters. She asked me for (charity) but she found nothing with me except one date, so I gave her that. She accepted it and then divided it between her two daughters and herself ate nothing out of that. She then got up and went out, and so did her two daughters. (In the meanwhile) Rasul visited me and I narrated to him her story. Thereupon Rasul said: He who is involved (in the responsibility) of (bringing up) daughters, and he accords benevolent treatment towards them, there would be protection for him against Hell-Fire.

Bk 32, No.6363:
Aisha said: A poor woman came to me along with her daughters. I gave her three dates. She gave a date to each of them and then she took up one date and brought that to her mouth in order to eat that, but her daughters expressed desire to eat it. She then divided the date that she intended to eat between them. This (kind) treatment of her impressed me and I mentioned that which she did to Rasul. Thereupon he said: Verily Allah has assured Paradise for her, because of (this act) of her, or He has rescued her from Hell-Fire.

Bk 32, No.6364:
Malik said Rasul said: He, who brought up two girls properly till they grew up, he and I would come (together) (very closely) on the Day of Resurrection, and he interlaced his fingers (for explaining the point of nearness between him and that person).
Chapter 45: THE MERIT OF ONE WHO RESIGNS HIMSELF TO THE WILL OF GOD CALMLY AT THE TIME OF THE DEATH OF ONE'S SON

Bk 32, No.6365:
Abu Huraira said Rasul said: Anyone amongst the Muslims, three of whose children die, and he resigns himself calmly to the will of God, Fire will not touch him but for the fulfilment of the oath.

Bk 32, No.6366:
This hadith has been reported by Zuhri on the authority of Malik, and in the hadith transmitted on the authority of Sufyan (the words are):" He would enter into Fire, except for the fulfilment of the oath."

Bk 32, No.6367:
Abu Huraira said Rasul said to a woman of the Ansar: In case anyone amongst you sees the sad demise of three children of (hers) and she resigns herself to the will of God hoping to get reward, she would be admitted to Paradise. A woman from amongst them said: Rasul, even if they (the children who die) are two. Thereupon, he (Rasul, ) said: Even if they are two.

Bk 32, No.6368:
Abu Saeed Khuzri reported that a woman came to Rasul and said: Rasul, men receive your instructions; kindly allocate at your convenience a day for us also, on which we would come to you and you would teach us what Allah has taught you. He said: You assemble on such and such a day. They assembled and Rasul came to them and taught them what Allah had taught him and he then said: No woman amongst you who sends her three children as her forerunners (in the Hereafter) but they would serve him as a protection against Hell-Fire. A woman said: What about two and two and two? Thereupon Rasul said: Even if they are two and two and two.

Bk 32, No.6369:
Abu Huraira reported that he (Rasul) said: Three (children) who die in childhood.

Bk 32, No.6370:
Abu Hassan said: I said to Abu Huraira that my two children had died. Would you narrate to me anything from Rasul 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. This hadith has been narrated on the authority of Tamim with the same chain of transmitters. And he is reported to have said: Did you hear from Rasul anything which may soothe our heart in our bereavements? He said: Yes.

Bk 32, No.6371:
Abu Huraira reported that a woman came to Rasul with her child and said: Rasul, invoke Allah's blessing upon him for I have already buried three. He said: You have buried three! She said: Yes. Thereupon he (Rasul) said: You have, indeed, safeguarded yourself against the torment of Hell with a strong safeguard. Umar has made a mention of his father, whereas others have not made a mention of his father.

Bk 32, No.6372:
Abu Huraira reported that a woman came to Rasul with her child and said: Rasul, he is ailing, and I am afraid (that he may die), as I have already buried three. Thereupon he said: It (their sad demise) would be a protection against Hell-Fire for you. Zuhair has not mentioned the kunya of Abu Ghiyath; he has mentioned his name.
Chapter 46: WHEN ALLAH LOVES A SERVANT, HIS FELLOW-SERVANTS ALSO BEGIN TO LOVE HIM

Bk 32, No.6373:
Abu Huraira said Rasul said: When Allah loves a servant, He calls Gabriel and says: Verily, I so and so; you should also love him, and then Gabriel begins to love him. Then he makes an announcement in the heaven saying: Allah loves so and so and you also love him, and then the inhabitants of the Heaven (the Angels) also begin to love him and then there is conferred honour upon him in the earth; and when Allah is angry with any servant He calls Gabriel and says: I am angry with such and such and you also become angry with him, and then Gabriel also becomes angry and then makes an announcement amongst the inhabitants of heaven: Verily Allah is angry with so-and so, so you also become angry with him, and thus they also become angry with him. Then he becomes the object of wrath on the earth also.

Bk 32, No.6374:
This hadith has been reported on the authority of Suhail with the same chain of transmitters except with this variation that in the hadith transmitted on the authority of Ali' b. Musayyib, there is no mention of (the word)" Anger".

Bk 32, No.6375:
Suhail b. Abi Salih, said: We were in Arafa that there happened to pass Umar b. Abdul Aziz and he was the Amir of Haj. People stood up in order to catch a glimpse of him. I said to my father: Father, I think that Allah loves Umar b. Abdul Aziz. He said: How is it? I said: It is because of the love in people's heart for him. Thereupon he said: By One Who created your father, I heard Abu Huraira narrating from Rasul a hadith like one transmitted on the authority of Suhail.
Chapter 47: SOULS ARE TROOPS COLLECTED TOGETHER

Bk 32, No.6376:
Abu Huraira said Rasul said: Souls are troops collected together and those who familiarised with each other (in the heaven from where these come) would have affinity, with one another (in the world) and those amongst them who opposed each other (in the Heaven) would also be divergent (in the world).

Bk 32, No.6377:
Abu Huraira narrated directly from Rasul that he said: People are like mines of gold and silver; those who were excellent in Jahiliya (during the days of ignorance) are excellent In Islam, when they have, an understanding, and the souls are troops collected together and those who had a mutual familiarity amongst themselves in the store of prenatal existence would have affinity amongst them, (in this world also) and those who opposed one of them, would be at variance with one another.
Chapter 48: A PERSON WOULD BE ALONG WITH HIM WHOM HE LOVES

Bk 32, No.6378:
Anas b. Malik reported that a desert Arab said to Rasul: When would be the Last Hour? Rasul said: What preparation have you made for that? Thereupon he said: The love of Allah and of His Messenger (that is my preparation for the Last Hour) (for the Day of Resurrection). Thereupon he (Rasul) said: You would be along with one whom you love.

Bk 32, No.6379:
Anas reported that a person said to Rasul: When would be the Last Hour? He (Rasul) said: What preparation have you made for that? And he gave no details, but said: I love Allah and His Messenger. Thereupon he (Rasul) said: You would be along with one whom you love. Anas b. Malik reported through another chain of transmitters that a desert Arab came to Rasul, the rest of the hadith is the same but with this variation that he said: I have not made much preparations which merit appreciation for myself.

Bk 32, No.6380:
Anas b. Malik reported that a person came to Rasul and said to Rasul: When would be the Last Hour? Thereupon he (Rasul) said: What preparation have you made for the Last Hour? He said: The love of Allah and of His Messenger (is my only preparation). Thereupon he (Rasul) said: You would be along with one whom you love. Anas said: Nothing pleased us more after accepting Islam than the words of Rasul: You would be along with one whom you love. And Anas said. I love Allah and His Messenger and Abu Bakr and Umar, and I hope that I would be along with them although I have not acted like them.

Bk 32, No.6381:
Anas b. Malik reported Rasul this hadith through another chain of transmitters but he did not make mention of the words of Anas: I love, and what follows subsequently.

Bk 32, No.6382:
Anas b. Malik said: Rasul and I were coming out of the mosque that we met a person on the threshold of the mosque and he said to Rasul: When would be the Last Hour? Rasul said: What preparation have you made for that? The man became silent and then said: Rasul, I have made no significant preparation with prayer and fasting and charity but I, however, love Allah and His Messenger. Thereupon (Rasul) said: You would be along with one whom you love.

Bk 32, No.6383:
This hadith has been narrated on the authority of Anas through another chain of transmitters.

Bk 32, No.6384:
This hadith has been reported on the authority of Anas with a different chain of transmitters.

Bk 32, No.6385:
Abdullah reported that a person came to Rasul and said to Rasul: What is your opinion about the person who loves the people but his (acts or deeds are not identical to theirs)? Thereupon Rasul said: A person would be along with one whom he loves.

Bk 32, No.6386:
A hadith like this has been transmitted on the authority of Abdullah.

Bk 32, No.6387:
Abu Musa, reported that a person came to Rasul ; the rest of the hadith is the same.
Chapter 49: WHEN A PIOUS PERSON IS PRAISED THAT IS GLAD TIDINGS FOR HIM

Bk 32, No.6388:
Abu Zar said: It was said to Rasul: What is your opinion about the person who has done good deeds and the people praise him? He said: It is glad tidings for a believer (which he has received in this mortal world).

Bk 32, No.6389:
This hadith has been narrated through another chain of transmitters also and the one transmitted on the authority of Shuba (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."

# Book: 33 The Book of Destiny (Kitab-ul-Qadr)

Chapter 1: THE GROWTH OF A CHILD IN THE WOMB OF A MOTHER AND HIS DESTINY IN REGARD TO HIS LIVELIHOOD, HIS DEEDS, BOTH GOOD AND EVIL

Bk 33, No.6390:
Ibn Masud said Rasul said: Verily your creation is on this wise. The constituents of one of you are collected for forty days in his mother's womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.

Bk 33, No.6391:
This hadith has been reported on the authority of A'mash with the same chain of transmitters and in the hadith transmitted on the authority of Waki' (the words are):" The creation of any one of you is like this that (semen) is collected in the womb of the mother for forty nights," and in the hadith transmitted on the authority of Shuba (the words are):" Forty nights and forty days." And in the hadith transmitted on the authority of Jarir and 'Isa (the words are):" Forty days."

Bk 33, No.6392:
Hudhaifa b. Usaid reported directly from Rasul that lie said: When the drop of (semen) remains in the womb for forty or fifty (days) or forty nights, the angel comes and says: My Lord, will he be good or evil? And both these things would be written. Then the angel says: My Lord, would he be male or female? And both these things are written. And his deeds and actions, his death, his livelihood; these are also recorded. Then his document of destiny is rolled and there is no, addition to and subtraction from it.

Bk 33, No.6393:
Ibn Masud said: Evil one is he who is evil in the womb of his mother and the good one is he who takes lesson from the (fate of) others. The narrator came to a person from amongst the Companion of Allah's Me ssenger who was called Hudhaifa b. Usaid Ghifari and said: How can a person be an evil one without (cornmittilng an evil) deed? Thereupon the person said to him: You are surprised at this, whereas I have heard Rasul as saving: When forty nights pass after the semen gets into the womb, Allah sends the angel and gives him the shape. Then he creates his sense of hearing, sense of sight, his skin, his flesh, his bones, and then says: My Lord, would he be male or female? And your Lord decides as He desires and the angel then puts down that also and then says: My Lord, what about his age? And your Lord decides as He likes it and the angel puts it down. Then he says: My Lord, what about his livelihood? And then the Lord decides as He likes and the angel writes it down, and then the angel gets out with his scroll of destiny in his hand and nothing is added to it and nothing is subtracted from it.

Bk 33, No.6394:
This hadith has been narrated on the authority of Ibn Masud through another chain of transmitters.

Bk 33, No.6395:
Abu Tufail said: I visited Abu Sariha Hudhaifa b. Usaid al-Ghifari who said: I listened with these two ears of mine Rasul as saying: The semen stays in the womb for forty nights, then the angel, gives it a shape. Zubair said: I think that he said: One who fashions that and decides whether he would be male or female. Then he (the angel) says: Would his limbs be full or imperfect? And then the Lord makes thein full and perfect or otherwise as He desires. Then he says: My Lord, what about his livelihood, and his death and what about his disposition? And then the Lord decides about his misfortune and fortune.

Bk 33, No.6396:
Hadhaifa b. Usaid Ghifari, a Companion of Rasul, reported it directly from Rasul. as he said: There is an angel who looks after the womb when Allah decides to create any- thing after more than forty nights are over; the rest of the hadith is the same.

Bk 33, No.6397:
Anas b. Malik reported directly from Rasul that he said: Allah, the Exlated and Glorious, has appointed an angel as the caretaker of the womb, and he would say: My Lord, it is now a drop of semen; my Lord, It is now a clot of blood; my Lord, it has now become a lump of flesh, and when Allah decides to give it a final shape, the angel says: My Lord, would it be male or female or would he be an evil or a good person? What about his livelihood and his age? And it is all written as he is in the womb of his mother.

Bk 33, No.6398:
All said: We were in a funeral in the graveyard of Gharqad that Rasul came to us and we sat around him. He had a stick with him. He lowered his head and began to scratch the earth with his stick, and then raid: There is not one amongst you whom a scat in Paradise or Hell has not been allotted and about whom it has not been written down whether he would be an evil person or a blessed person. A person said: Rasul, should we not then depend npon our destiny and abandon our deeds? Thereupon he said: Acts of everyone will be facilitated in, that which has been created for him so that whoever belongs to the com. pany of the blessed will have good works made easier for himand whoever belongs to the unfortunate ones will have evil acts made easier for him. He then recited this verse (from the Koran):" Then, who gives to the needy and guardsagainst evil and accepts the excellent (the truth of Islam and the path of righteousness it prescribes), We shall make easy for him the easy end and who is miserly and considers himself above need, We shall make easy for him the dificult end". (XCii. 5-10).

Bk 33, No.6399:
This hadith has been narrated on the authority of Mansur with the same chain of transmitters but with a slight variation of wording.

Bk 33, No.6400:
Ali reported that one day Rasul was sitting with a wood in his hand and he was scratching the ground. He raised his head and said: There is not one amongst you who has not been allotted his seat in Paradise or Hell. They said: Rasul. then, why should we perform good deeds, why not depend upon our destiny? Thereupon he said. No, do perform good deeds, for everyone is facilitated in that for which he has been created; then he recited this verse:" Then, who gives to the needy and guards against evil and accepts the excellent (the truth of Islam and the path of righteousness it prescribes), We shall make easy for him the easy end..." (xcii. 5-10).

Bk 33, No.6401:
This hadith has been narrated on the authority of Ali through another chain of transmitters.

Bk 33, No.6402:
Jabir reported that Suriqa b. Malik b. Ju'shuin came and said: Rasul, explain our religion to us (in a way) as if we have been created just now. Whosoever deeds we do today, is it because of the fact that-the pens have dried (after recording them) and the destitiles have began to operate or these have effects in future? Thereupon he said: The pens have dried tmd destinies have begun to operate. (Suraqa b. Malik) said: If it Is so, then what is the use of doing good deeds? Zuhair said: Then Abu Zubair said something but I could not understand that and I said. What did he say? Thereupon he said: Act, for everyone is facilitated what he intends to do.

Bk 33, No.6403:
This hadith has been transmitted on the authority of Jabir with the same wording (and includes these words):" Rasul said: Every doer of deed is facilitated in his action."

Bk 33, No.6404:
Imran b. Husain repotted that it was said to Rasul: Has there been drawn a distinction between the people of Paradise and the denizens of hell? He said: Yes. It was again said: (If it is so), then What is the use of doing good deeds? Thereupon he said: Everyone is facilitated in what has been created for him.

Bk 33, No.6405:
This hadith has been narrated through other chains of transmiters with slight variations of wording.

Bk 33, No.6406:
Abu al-Aswad reported that Imran b Husain asked him: What is your view, what the people do today in the world, and strive for, is it something decreed for them or preordained for them or will their fate in the Hereafter be deterrained by the fact that their Prophets brought them teaching which they did not act upon? I said: Of course, it is something which is predetermined for them and preordained for them. He (further) said: Then, would it not be an injustice (to punish them)? I felt greatly disturbed because of that, and said: Everything is created by Allah and lies in His Power. He would not be questioned as to what He does, but they would be questioned; thereupon he said to me: May Allah have mercy upon you, I did not mean to ask you but for testing your intelligence. Two men of the tribe of Muzaina came to Rasul and said: Rasul, what is your opinion that the people do in the world and strive for, is something decreed for them; something preordained for them and will their fate in the Hereafter be determined by the fact that their Prophets brought them teachings which they did not act upon. and thus they became deserving of punishment? Thereupon, he said: Of course, it happens as it is decreed by Destiny and preordained for them, and this view is confirmed by this verse of the Book of God:" Consider the soul and Him Who made it perfect, then breathed into it its sin and its piety" (xci. 8).

Bk 33, No.6407:
Abu Huraira said Rasul said: Verily, a person performs deeds for a long time like the deeds of the people of Paradise. Then his deeds are terminated like the deeds of the people of Hell and, verily, a person performs deeds like the denizens of Fire for a long time, and then this deed of his is ultimately followed by the deeds of the people of Paradise.

Bk 33, No.6408:
Sahl b. Saad reported it from Rasul that a person performs deeds like the deeds of the people of Paradise apparently before people and he would be amongst the dwellers of Hell and a person acts apparently like the people of Hell, but (in fact) he would be among the dwellers of Paradise.
Chapter 2: THE EXCHANGE OF ARGUMENTS BETWEEN ADAM AND MOSES

Bk 33, No.6409:
Abu Huraira said Rasul said: There was argument between Adam and Moses. Moses said to Adam: You are our father. You did us harm and caused us to get out of Paradise. Adam said to him: You are Moses. Allah selected you (for direct conversation with you) and wrote with His own Hand the Book (Torah) for you. Despite this you blame me for an act which Allah had ordained for me forty years before He created me. Rasul said:. This is how Adam came the better of Moses and Adam came the better of Moses.

Bk 33, No.6410:
Abu Huraira said Rasul said: There was argument between Adam and Moses, and Adam came the better of Moses. Moses said to him: You are the same Adam who misled people, and caused them to get out of Paradise. Adam said: You are the same (Moses) whom Allah endowed the knowledge of everything and selected him amongst the people as His Messenger. He said: Yes. Adam then again said: Even then you blame me for an affair which had been ordained for me before I was created.

Bk 33, No.6411:
Abu Huraira said Rasul said: There was an argument between Adam and Moses (peace be upon both of them) in the presence of their Lord. Adam came the better of Moses. Moses said: Are you that Adam whom Allah created with His Hand and breathed into himHis sprit, and commanded angels to fall in prostration before him and He made you live in Paradise with comfort and ease. Then you caused the people to get down to the earth because of your lapse. Adam said: Are you that Moses whom Allah selected for His Messengership and for His conversation with him and conferred upon you the tablets, in which everything was clearly explained and granted you the audience in order to have confidential talk with you. What is your opinion, how long Torah would haye been written before I was created? Moses said: Forty years before. Adam said: Did you not see these words: Adam committed an error and he was enticed to (do so). He (Moses) said: Yes. Whereupon, he (Adam) said: Do you then blame me for an act which Allah had ordained for me forty years before He created me? Rasul said: This is how Adam came the better of Moses.

Bk 33, No.6412:
Abu Huraira said Rasul said: There was an argument between Adam and Moses. Moses said: Are you that Adam whose lapse caused you to get out of Paradise? Adam said to him: Are you that Moses whom Allah selected for His Messengership, for His conversation and you blame me for an affair which had been ordained for me before I was created? This is how Adam came the better of Moses.

Bk 33, No.6413:
Abu Huraira narrated a hadith like this through another chain of transmitters.

Bk 33, No.6414:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Bk 33, No.6415:
Abu Huraira reported a hadith like this through another chain of transmitters.

Bk 33, No.6416:
Abdullah b. Amr b. Ass said: I heard Rasul as saying: Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.

Bk 33, No.6417:
This hadith has been narrated on the authority of Abu Hani with the same chain of transmitters, but there is no mention of" His Throne was upon water."
Chapter 3: ALLAH TURNS THE HEARTS AS HE DESIRES

Bk 33, No.6418:
Abdullah b. Amr b. Ass reported that he heard Rasul as saying: Verily, the hearts of all the sons of Adam are between the two fingers out of the fingers of the Compassionate Lord as one heart. He turns that to any (direction) He likes. Then Rasul said: 0 Allah, the Turner of the hearts, turn our hearts to Thine obedience.
Chapter 4: THERE IS A MEASURE FOR EVERYTHING

Bk 33, No.6419:
Tawus said: I found some Companions of Rasul as saying: Everything is by measure. And he further said: I heard Ibn Umar as saying: There is a neasure for everything-even for incapacity and-capability.

Bk 33, No.6420:
Abu Huraira reported that the polytheists of the Quraish came to have an argument with Rasul in regard to Destiny and then this verse was revealed:" On the day when they are dragged into the Fire upon their faces, taste the touch of Fire. Surely, We have created everything according to a measure" (liv. 48).
Chapter 5: THE MEASURE OF THE SON OF ADAM IN REGARD TO ADULTERY, ETC.

Bk 33, No.6421:
Abu Huraira said Rasul said: Verily Allah has fixed the very portion of adultery which a man will indulge in, and which he of necessity must comrriit. The adultery of the eye is the lustful look, and the adultery of the tongue is the licentious speech, the heart desires and yearns, which the parts may or may not put into effect.

Bk 33, No.6422:
Abu Huraira said Rasul said. Allah fixed the very portion of adultery which a man will indulge in. There would be no escape from it. The adultery of the eye is the lustful look and the adultery of the ears is listening to voluptuous (song or talk) and the adultery of the tongue is licentious speech and the adultery of the hand is the lustful grip (embrace) and the adultery of the feet is to walk (to the place) where he intends to commit adultery and the heart yearns and desires which he may or may not put into effect.
Chapter 6: EVERYONE IS BORN ACCORDING TO HIS TRUE NATURE AND THE COMMAND PERTAINING TO THE DEMISE OF THE CHILDREN OF THE INFIDELS AND OF THE CHILDREN OF THE MUSLIMS

Bk 33, No.6423:
There is none born but is created to his true nature (Islam). It is his parents who make him a Jew or a Christian or a Magian quite as beasts produce their young with their limbs perfect. Do you see anything deficient in them? Then he quoted the Koran., The nature made by Allah in which He has created men there is no altering of Allah's creation; that is the right religion" (xxx. 33)

Bk 33, No.6424:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters and there is no mention of his deficiency in limbs.

Bk 33, No.6425:
Abu Huraira said Rasul said: No child is born but upon Fitra. He then said. Recite: The nature made by Allah in which He created man, there is no altering of Allah's nature; that is the right religion."

Bk 33, No.6426:
Abu Huraira said Rasul said: No babe is born but upon Fitra. It is his parents who make him a Jew or a Christian or a Polytheist. A person said: Rasul, what is your opinion if they were to die before that (before reaching the age of adolescence when they can distinguish between right and wrong)? He said: It is Allah alone Who knows what they would be doing.

Bk 33, No.6427:
Reports Abu Muaweya that (Rasul) said: Every new-born babe is born on the millat (of Islam and he) remains on this until his tongue is enabled to express himself.
This hadith has been narratted on the authority of Abu Muaweya through another chain of transmitters (and the words are):" Every child is born but on this Fitra so long as he does not express himself with his tongue."

Bk 33, No.6428:
Abu Huraira reported from Rasul many ahadith and one amongst them is that he is reported to have said: An infant is born according to his (true) nature. It is his parents Who make him a Jew, a Christian, just as a she-camel gives birth to its young ones. Do you find any deficiency in their limbs? You cut their ears (i.e after birth). They (the Companions of Rasul) said: What is your opinion about him who dies in infancy? Thereupon Rasul said: It is Allah alone Who knows best what they would be doing.

Bk 33, No.6429:
Abu Huraira said Rasul said: The mother of every person gives him birth according to his true nature. It is subsequently his parents who make him a Jew or a Christian or a Magian. Had his parents been Muslim he would have also remained a Muslim. Every person to whom his mother gives birth (has two aspects of his life) ; when his mother gives birth Satan strikes him but it was not the case with Mary and her son (Jesus Christ).

Bk 33, No.6430:
Abu Huraira reported that Rasul was asked about the children of the polytheists, whereupon he said: It is Allah Who knows best what they would be doing.

Bk 33, No.6431:
This hadith has been transmitted on the authority of Shuaib and Ma'qil with a slight variation of wording.

Bk 33, No.6432:
Abu Huraira reported that Rasul was asked about the children of the polytheists who die young. Thereupon Rasul said: It is Allah Who knows what they would be doing.

Bk 33, No.6433:
Ibn Abbas reported that Rasul was asked about the children of the polytheists, whereupon he said: It is Allah alone Who knows what they would be doing according to their creation.

Bk 33, No.6434:
Ubayy b. Kab reported that AUah's Messenger 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.

Bk 33, No.6435:
Aisha, the mother of the believers, reported that a child died and I said: There is happiness for this child who is a bird from amongst the birds of Paradise. Thereupon Rasul said: Don't you know that Allah created the Paradise and He created the Hell and He created the dwellers for this (Paradise) and the denizens for this (Hell)?

Bk 33, No.6436:
Aisha, the mother of the believers, said that Rasul was called to lead the funeral prayer of a child of the Ansar. I said: Rasul, there is happiness for this child who is a bird from the birds of Paradise for it committed no sin nor has he reached the age when one can commit sin. He said: Aisha, per adventure, it may be otherwise, because God created for Paradise those who are fit for it while they were yet in their father's loins and created for Hell those who are to go to Hell. He created them for Hell while they were yet in their father's loins.

Bk 33, No.6437:
This hadith has been narrated on the authority of Yahya with the same chain of transmitters.
Chapter 7: THE SPAN OF LIFE AND LIVELIHOOD DOES NOT INCREASE OR DECREASE BEYOND THAT WHAT IS LAID DOWN

Bk 33, No.6438:
Abdullah reported that Umm Habiba, Wife, said: 0 Allah, enable me to derive benefit from my husband, Rasul, and from my father Abu Sufyan and from my brother Muaweya. Rasul said: You have asked from Allah about durations of life already set, and the length of days already allotted and the sustenances the share of which has been fixed. Allah would not do anything earlier before its due time, or He would not delay anything beyond its due time. And if you were to ask Allah to provide you refuge from the torment of the HellFire, or from the torment of the grave, it would have good in store for you and better for you also. He (the narrator) further said: Mention was made before him about monkeys, and Mis'ar (one of the narrators) said: I think that (the narrator) also (made a mention) of the swine, which had suffered metamorphosis. Thereupon he (Rasul) said: Verily, Allah did not cause the race of those which suffered metamorphosis to grow or they were not survived by young ones. Monkeys and swine had been in existence even before (the metamorphosis of the human beings).

Bk 33, No.6439:
This hadith has been reported on the authority of Mis'ar with the same chain of transmitters but with this variation that the hadith transmitted on the authority of Ibn Bishr and Waki', the torment of the Hell-Fire and the torment of grave have been mentioned together (and there is no conjunction" iw" or" between them).

Bk 33, No.6440:
Ibn Mas'dd reported that Umm Habiba said: 0 Allah, enable me to derive benefit from my husband, Rasul, and from my father Abu Sufyan, and from my brother Muaweya. Rasul said to her: Verily, you have asked Allah about the durations of life already set, and the steps which you would take, and the sustenances the share of which is fixed. Nothing would take place earlier than its due time, and nothing would be deferred beyond that when it is due. So, if you were to ask Allah about your safety from the torment of Hell-Fire and from the torment of the grave, it would have been better for you. A person said: Rasul, what about those apes and swine which suffered metamorphosis? Thereupon Rasul said: Verily, God did not destroy a people or did not torment a people, and let their race grow. Apes and swine had been even before that (when the deniers of truth were tormented and suffered metamorphosis). This hadith has been narrated on the authority of Sufyin through another chain of transmitters but with a slight variation of wording.
Chapter 8: AFFAIR PERTAINING TO STRENGTH, AND SHEDDING OFF WEAKNESS, AND SEEKING HELP FROM ALLAH AND TRUST IN THE MEASURES SET BY ALLAH

Bk 33, No.6441:
Abu Huraira said Rasul said: A strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart, and if anything (in the form of trouble) comes to you, don't say: If I had not done that, it would not have happened so and so, but say: Allah did that what He had ordained to do and your" if" opens the (gate) for the Satan.

# Book: 34 The Book of Knowledge (Kitab Al-`Ilm)

Chapter 1: PROHIBITION OF MAKING A HOT PURSUIT OF THE ALLEGORIES CONTAINED IN THE Koran, AND AVOIDING THOSE WHO DO IT, AND OF DISPUTATION IN THE Koran

Bk 34, No.6442:
Aisha reported that Rasul recited (these verses of the Koran):" He it is Who revealed to thee (Muhammad) the Book (the Koran) wherein there are clear revelations-these are the substance of the Book and others are allegorical (verses). And as for those who have a yearning for error they go after the allegorical verses seeking (to cause) dissension, by seeking to explain them. And none knows their implications but Allah, and those who are sound in knowledge say: We affirm our faith in everything which is from our Lord. It is only the persons of understanding who really heed" (iii. 6). Aisha (further) said Rasul said (in connection with these verses): When you see such verses, avoid them, for it is they whom Allah has pointed out (in the mentioned verses).
Chapter 2: PERRAINING TO A DISPUTATIONIST

Bk 34, No.6443:
Ibn Umar said: I went to Rasul in the morning and he heard the voice of two persons who had an argumenta- tion with each other about a verse. Rasul came to us (and) the (signs) of anger could be seen on his face. He said: Verily, the (peoples) before you were ruined because of their disputation in the Book.

Bk 34, No.6444:
Jundub b. Abdullah al-Bajali said Rasul said: Recite the Koran as long as your hearts agree to do so, and when you feel variance between them (between your hearts and tongues), then get up (and leave its recital for the time being).

Bk 34, No.6445:
Jundub (i.e Ibn Abdullah) said Rasul said: Recite the Koran as long as your hearts agree to do so and when you find variance between them, then stand up.

Bk 34, No.6446:
Abu Imran reported that Jundub told us as we we-re young boys living in Kilfa, that Rasul had said: Recite the Koran. The rest of the hadith is the same.

Bk 34, No.6447:
Aisha said Rasul said: The most despicable amongst persons in the eye of Allah is one who tries to fall into dispute with others (for nothing but only to display his knowledge and power of argumentation).
Chapter 3: FOLLOWING THE FOOTSTEPS OF THE JEWS AND THE CHRISTIANS

Bk 34, No.6448:
Abu Saeed Kuzri said Rasul said: You would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also. We said: Rasul, do you mean Jews and Christians (by your words)" those before you"? He said: Who else (than those two religious groups)?

Bk 34, No.6449:
This hadith has been narrated on the authority of Ata b. Yasir through another chain of transmitters.
Chapter 4: THOSE WHO INDULGED IN HAIR-SPLITTING WERE RUINED

Bk 34, No.6450:
Abdullah said Rasul said: Ruined, were those who indulged in hair-splitting. He (Rasul) repeated this thrice.
Chapter 5: KNOWLEDGE WOULD BE TAKEN AWAY, AND IGNORANCE WOULD PREVAIL UPON PEOPLE AND THE TURMOIL AT THE END OF THE WORLD

Bk 34, No.6451:
Anas b. Malik said Rasul said: It is from the conditions of the Last Hour that knowledge would be taken away and ignorance would prevail (upon the world), the liquor would be drunk, and adultery would become rainpant.

Bk 34, No.6452:
Qatida reported that Anas b. Malik said: May I not narrate to you a hadith which I heard from Rasul which no one would narrate to you after me who would have personally heard it from him (Rasul) (as I have the good fortune to do so)? -" It is from the signs of the Last Hour that knowledge would be taken away, ignorance would prevail upon (the world), adultery would become common, wine would be drunk, the number of men will fall short and the women would survive (and thus such a disparity would arise in the number of men and women) that there would be one man to look after fifty women.

Bk 34, No.6453:
This hadith has been transmitted on the authority of Anas b. Malik through another chain of narrators, but with a slight variation of wording.

Bk 34, No.6454:
Abu Wail said: I was sitting with Abdullah and Abu Musa that they said Rasul said: Prior to the Last Hour, there would be a time when knowledge would be taken away, and ignorance would take its place and there would be bloodshed on a large scale.

Bk 34, No.6455:
This hadith has been narrated on the authority of Abdullah (b. Masud) and Abu Musa (al-Asha'ri) through other chains of transmitters.

Bk 34, No.6456:
A hadith like this has been narrated on the authority of Abu Musa through another chain of transmitters.

Bk 34, No.6457:
Abu Wail said: I was sitting with Abu Musa and Abdullah and they were conversing with each other and Abu Musa said Rasul said (that we find in the above-mentioned ahadith).

Bk 34, No.6458:
Abu Huraira said Rasul said: (When) the time would draw close to the Last Hour, knowledge would be snatched away, turmoil would be rampant, miserliness would be put (in the hearts of the people) and therewould be much bloodshed. They said: What is al-harj? Thereupon he said: It is bloodshed.

Bk 34, No.6459:
This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

Bk 34, No.6460:
Abu Huraira said Rasul said: The time would draw close to the Last Hour and knowledge would decrease. The rest of the hadith is the same.

Bk 34, No.6461:
This hadith has been transmitted on the authority of Abu Huraira through other chains of narrators and there is no mention of:" Miserliness would be put (in the hearts of the people)."

Bk 34, No.6462:
Abdullah b. Amr b. Ass said Rasul said: Verily, Allah does nit take away knowledge by snatching it from the people but Re takes away knowledge by taking away the scholars, so that when He leaves no learned person, people turn to ignorant as their, leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray.

Bk 34, No.6463:
This hadith has been narrated on the authority of Ibn Umar through other chains of transmitters, but in the hadith transmitted by Umar b. Ali there is an addition of these words:, I met Abdullah b. Amr at the end of the year and I asked him about it, and he narrated to us the hadith as he had narrated before that he had heard Rasul as saying.... (The rest of the hadith is the same).

Bk 34, No.6464:
This hadith has been narrated on the authority of Abdullah b. Amr b. Ass through another chain of transmitters.

Bk 34, No.6465:
Urwa b. Zubair reported that Aisha said to him: This news has reached me that Abdullah b. Amr al Ass would pass by us during the Haj season, so you meet him and ask him (about religious matters) as he has acquired great knowledge from Rasul. I thus met him and asked him about things which he narrated from Rasul. And amongst these the one he mentioned was that Rasul said: Verily, Allah does not take away knowledge from people directly but he takes away the scholars and consequently takes away (knowledge) along with them and leaves amongst persons the ignorant as their leaders who deliver religious verdicts without (adequate) knowledge and themselves go astray and lead others astray. Urwa said: When I narrated this to Aisha, she deemed it too much (to believe) and thus showed reluctance to accept that (as perfectly true) and said to, Urwa: Did he (Abdullah b. Amr) say to you that he had heard Rasul as saying: (Urwa had forgotten to ask this from Abdullah b. Amr). So when it was the next year, she (Aisha) said to him (Urwa): Ibn Amr has come (for Haj), so meet him. talk to him and ask him about this hadith that he narrated to You (last year on the occasion of the Haj) pertaining to knowledge. He (Urwa), said: So I met him, and asked about it and he narrated to me exactly like one that he had narrated (to me) for the first time. So when I informed her (Aisha) about that, she said: I do not think but this that he has certainly told the truth and I find that be has neither made any addition to it, nor missed anything from it.
Chapter 6: PERTAINING TO ONE WHO INTRODUCED SOMETHING GOOD OR EVIL, OR HE WHO CALLED TO RIGHTEOUSNESS OR TO THE PATH OF ERROR

Bk 34, No.6466:
Jarir b. Abdullah reported that some desert Arabs clad in woollen clothes came to Rasul. He saw them in sad plight as they had been hard pressed by need. He (Rasul) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Rasul said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.

Bk 34, No.6467:
Jarir reported that Rasul delivered an address in which he exhorted people to give charity.

Bk 34, No.6468:
Jarir b. Abdullah said Rasul said: The servant does not introduce good practice which is followed after him.... The rest of the hadith is the same.

Bk 34, No.6469:
Jarir transmitted this hadith from his father through another chain of narrators.

Bk 34, No.6470:
Abu Huraira said Rasul said: He who called (people) to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect.

# Book: 35 The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness (Kitab Al-Dhikr)

Chapter 1: EXHORTATION FOR THE REMEMBRANCE OF ALLAH, THE EXALTED

Bk 35, No.6471:
Abu Huraira said Rasul said that God thus stated: I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in assembly, better than his (remembrance), and if he draws near Me by the span of a palm, I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by the space (covered by) two hands. And if he walks towards Me, I rush towards him.

Bk 35, No.6472:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters, but there is no mention of these words:" He draws near Me by the space of a hand, I draw near him by the space (covered) by two hands."

Bk 35, No.6473:
Hammam b. Munabbih reported so many ahadith from Abu Huraira and one out of them is this that Rasul said that Allah thus stated: When My servant draws close to me by the span of a palm, I draw close to him by the space of a cubit, and when he draws close to Me by the space of a 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.

Bk 35, No.6474:
Abu Huraira reported that Rasul was travelling along the path leading to Mecca that he happened to pass by a mountain called Jumdan. He said: Proceed on, it is Jumdan, Mufarradun have gone ahead. They (the Companions of Rasul) said: Rasul, who are Mufarradun? He said: They are those males and females who remember Allah much.
Chapter 2: THE NAMES OF ALLAH, THE EXALTED, AND THE MERIT OF ONE WHO ENUMERATES THEM

Bk 35, No.6475:
Abu Huraira said Rasul said: There are ninety-nine names of Allah; he who commits them to memory would get into Paradise. Verily, Allah is Odd (He is one, and it is an odd number) and He loves odd number. And in the narration of Ibn Umar (the words are):" He who enumerated them."

Bk 35, No.6476:
Abu Huraira said Rasul said: Verily, there are ninety-nine names for Allah, i.e hundred excepting one. He who enumerates them would get into Paradise. And Hammam has made this addition on the authority of Abu Huraira who reported it from Rasul that he said:" He is Odd (one) and loves odd number."
Chapter 3: SUPPLICATION SHOULD BE MADE WITH CONVICTION AND WILL

Bk 35, No.6477:
Anas said Rasul said: When one of you makes supplication, he should supplicate with a will and should not say: O Allah, confer upon me if Thou likest, for there is none to coerce Allah.

Bk 35, No.6478:
Abu Huraira said Rasul said: When one of you makes a supplication (to his Lord) one should not say: O Allah, grant me pardon, if Thou so likest, but one should beg one's (Lord) with a will and full devotion, for there is nothing so great in the eye of Allah which He cannot grant.

Bk 35, No.6479:
Abu Huraira said Rasul said: None of you should say to Allah (like this): O Allah, grant me mercy, if thou so likest. The supplication (of his) should (be permeated with) conviction (that it would be accepted by the Lord), for Allah is the Doer of (everything) He likes to do, and there is none to force Him (to do or not to do this or that).
Chapter 4: IT IS NOT SOMETHING APPRECIABLE TO MAKE REQUEST FOR DEATH FROM THE LORD WHEN ONE IS IN TROUBLE

Bk 35, No.6480:
Anas (b. Malik) said Rasul said. None of you should make a request for death because of the trouble in which he is involved, but if there is no other help to it, then say: O Allah, keep me alive as long as there is goodness in life for me and bring death to me when there is goodness in death for me.

Bk 35, No.6481:
This hadith has been narrated on the authority of Anas through another chain of transmitters, but with a small variation of wording.

Bk 35, No.6482:
Nadr b. Anas reported, as when Anas was alive, that he said: Had Rasul not stated this.." None should make a request for death," I would have definitely done that.

Bk 35, No.6483:
Abu Hazim said: I visited Khabbab who bad seven cauteries on his stomach and he s aid: Had Rasul not forbidden us to call for death, I would have done so.

Bk 35, No.6484:
This hadith has been transmitted on the authority of Ismail through other chains of narrators.

Bk 35, No.6485:
Hammam b. Munabbih said: Abu Huraira narrated to us ahadith from Rasul and out of these one is that Rasul said: None amongst you should make a request for death, and do not call for it before it comes, for when any one of you dies, he ceases (to do good) deeds and the life of a believer is not prolonged but for goodness.
Chapter 5: HE WHO LOVES TO MEET ALLAH, ALLAH ALSO LOVES TO MEET HIM, AND HE WHO DISLIKES TO MEET ALLAH, ALLAH ALSO ABHORS TO MEET HIM

Bk 35, No.6486:
Ubida b. Samit said Rasul said: He who loves to meet Allah, Allah also loves to meet him, and he who dislikes to meet Allah, Allah also abhors to meet him.

Bk 35, No.6487:
This hadith has been narrated on the authority of 'Ubada b. Samit through another chain of transmitters.

Bk 35, No.6488:
Aisha said Rasul said: He who loves to meet Allah, Allah loves to meet him, and he who dislikes to meet Allah, Allah abhors to meet him. I (Aisha) said: Rasul, so far as the feeling of aversion against death is concerned, we all have this feeling. Thereupon he (Rasul) said: It is not that (which you construe), but (this) that when a believer (at the time of death) is given the glad tidings of the mercy of Allah, His Pleasure, and of Paradise, he loves to meet Allah, and Allah also loves to meet him, and when an unbeliever is given the news of the torment at the Hand of Allah, and Hardship to be imposed by Him, he dislikes to meet Allah and Allah also abhors to meet him.

Bk 35, No.6489:
This hadith has been reported on the authority of Qatida with the same chain of transmitters.

Bk 35, No.6490:
Aisha said Rasul said: He who loves to meet Allah, Allah also loves to meet him, and who dislikes to meet Allah, Allah abhors to meet him. There is death before (one is able to) meet Allah.

Bk 35, No.6491:
A hadith like this has been narrated on the authority of Aisha through another chain of transmitters.

Bk 35, No.6492:
Abu Huraira said Rasul said: He who loves meeting Allah, Allah loves to meet him, and he who dislikes to meet Allah, Allah abhors to meet him. I (Shuraih b. Hani, one of the narrators) came to Aisha and said to her: Mother of the faithful, I heard Abu Huraira narrate from Rasul which, if it is actually so, is a destruction to us. Thereupon she said: Those are in fact ruined who are ruined at the words of Rasul. What are (the words which in your opinion would cause your destruction)? He said that Rasul had stated: He who loves to meet Allah, Allah too loves to meet him, and he who dislikes to meet Allah, Allah too abhors to meet him, and there is none amongst us who dons not hate death. Thereupon she said: Rasul has in fact stated this, but it does not mean what you construe, but it implies (the time) when one loses the lustre of the eye, and there is rattling in the throat, shudder in the body and convulsion in fingers (at the time of death). (It is about this time) that it has been said: He who loves to meet Allah, Allah would love to meet him, and he who dislikes to meet Allah, Allah would abhor to meet him

Bk 35, No.6493:
This hadith has been reported on the authority of Mutarrif with the same chain of transmitters.

Bk 35, No.6494:
Abu Musa said Rasul said: He who loves to meet Allah, Allah too loves to meet him, and he who dislikes to meet Allah, Allah abhors to meet him.
Chapter 6: MERIT OF REMEMBRANCE OF ALLAH AND CALLING HIM, AND NEARNESS TO ALLAH, THE EXALTED

Bk 35, No.6495:
Abu Huraira said Rasul said that Allah thus stated: I live in the thought of My servant as he thinks of Me and with him as he calls Me.

Bk 35, No.6496:
Abu Huraira said Rasul said that God 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.

Bk 35, No.6497:
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.

Bk 35, No.6498:
Abu Huraira said Rasul said that God thus stated: I live in the thought of My servant as he thinks about Me, and I am with him, as he remembers Me And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in the assembly, better than he (does that), and if he draws near Me by the span of a palm I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by the space (covered by) two hands. And it he walks towards Me, I rush towards him.

Bk 35, No.6499:
Abu Zar said Rasul said that God stated:" He who comes with goodness, there are in store for him ten like those and even more than those: 'And he who comes with vice, ' it is only for that that he is called to account. I even forgive him (as I like) and he who draws close to Me by the span of a palm I draw close to him by the cubit, and he who draws close to Me by the cubit I draw close to him by the space (covered) by two hands, and he who walks towards Me I rush towards him, and he who meets Me in the state that his sins fill the earth, but not associating anything with Me, I would meet Him with the same (vastness) of pardon (on My behalf)." This hadith has been transmitted on the authority of Waki'.

Bk 35, No.6500:
A hadith like this has been transmitted on the authority of A'mash with the same chain of transmitters and he (further) said: There is for him ten like that (the good he performed) or more than that.
Chapter 7: THE DISAPPROVAL OF SUPPLICATION IN WHICH A REQUEST IS MADE TO ALLAH FOR PUNISHMENT OF ONE'S (MISDEEDS) IN THE WORLD

Bk 35, No.6501:
Anas reported that Rasul visited a person from amongst the Muslims in order to inquire (about his health) who had grown feeble like the chicken. Rasul said: Did you supplicate for anything or beg of Him about that? He said: Yes. I used to utter (these words): Impose punishment upon me earlier in this world, what Thou art going to impose upon me in the Hereafter. Thereupon Rasul said: Hallowed be Allah, you have neither the power nor forbearance to take upon yourself (the burden of His Punishment). Why did you not say this: O Allah, grant us good in the world and good in the Hereafter, and save us from the torment of Fire. He (Rasul) made this supplication (for him) and he was all right.

Bk 35, No.6502:
This hadith has been narrated on the authority of Humaid with the same chain of transmitters, but with a slight variation of wording.

Bk 35, No.6503:
Anas reported that Rasul visited a person from amongst his Companions who had grown as feeble as the chicken. The rest of the hadith is the same, but with this variation that he (Rasul) said: You have not power enough to undergo the torment imposed by Allah. And there is no mention of: He supplicated Allah for him and He cured him.

Bk 35, No.6504:
This hadith had been transmitted on the authority of Anas through another chain of narrators.
Chapter 8: MERITS OF THE ASSEMBLIES IN WHICH ALLAH IS REMEMBERED

Bk 35, No.6505:
Abu Huraira said Rasul said Allah has mobile (squads) of angels, who have no other work (to attend to but) to follow the assemblies of Dhikr and when they find such assemblies in which there is Dhikr (of Allah) they sit in them and some of them surround the others with their wings till the space between them and the sky of the world is fully covered, and when they disperse (after the assembly of Dhikr is adjourned) they go upward to the heaven and God asks them although He is best informed about them: Where have you come from? They say: We come from Thine servants upon the earth who had been glorifying Thee (reciting Subhan Allah), uttering Thine Greatness (saying Allah o-Akbar) and uttering Thine Oneness (La ilaha ill Allah) and praising Thee (uttering al-Hamdu Lillah) and begging of Thee. Be would say: What do they beg of Me? They would say: They beg of Thee the Paradise of Thine. He (God) would say: Have they seen My Paradise? They said: No, our Lord. He would say: (What it would be then) if they were to see Mine Paradise? They (the angels) said: They seek Thine protection. He (the Lord) would say: Against what do they seek protection of Mine? They (the angels) would say: Our Lord, from the Hell-Fire. He (the Lord) would say: Have they seen My Fire? They would say: No. He (the Lord) would say: What it would be if they were to see My Fire? They would say: They beg of Thee forgiveness. He would say: I grant pardon to them, and confer upon them what they ask for and grant them protection against which they seek protection. They (the angels) would again say: Our Lord, there is one amongst them such and such simple servant who happened to pass by (that assembly) and sat there along with them (who had been participating in that assembly). He (the Lord) would say: I also grant him pardon, for they are a people the seat-fellows of whom are in no way unfortunate.
Chapter 9: THE MERIT OF THIS (SUPPLICATION):" O ALLAH, GRANT US THE GOOD IN THE WORLD AND GOOD IN THE HEREAFTER AND SAVE US FROM THE TORMENT OF HELL"

Bk 35, No.6506:
Qatada asked Anas which Supplication Rasul frequently made. He said: The supplication that he (Rasul made very frequently is this:" O Allah, grant us the good in this world and the good in the Hereafter and save us from the torment of Hell-Fire." He (Qatada) said that whenever Anas had to supplicate he made this very supplication, and whenever he (intended) to make another supplication he (inserted) this very supplication in that.

Bk 35, No.6507:
Anas reported that Rasul used to supplicate (in these words):" Our Lord, grant us the good in this world and the good in the Hereafter and save us from the torment of Hell Fire."
Chapter 10: THE MERIT OF PRONOUNCING TAHLIL, TASBIH AND SUPPLICATION

Bk 35, No.6508:
Abu Huraira said Rasul said: He who uttered these words:" There is no god but Allah, the One, having no partner with Him. Sovereignty belongs to Him and all the praise is due to Him, and He is Potent over everything" one hundred times every day there is a reward of emancipating ten slaves for him, and there are recorded hundred virtues to his credit, and hundred vices are blotted out from his scroll, and that is a safeguard for him against the Satan on that day till evening and no one brings anything more excellent than this, except one who has done more than this (who utters these words more than one hundred times and does more good acts) and he who utters:" Hallowed be Allah, and all praise is due to Him," one hundred times a day, his sins are obliterated even if they are equal to the extent of the foam of the ocean.

Bk 35, No.6509:
Abu Huraira said Rasul said: He who recites in the morning and in the evening (these words):" Hallowed be Allah and all praise is due to Him" one hundred times, he would not bring on the Day of Resurrection anything excellent than this except one who utters these words or utters more than these words.

Bk 35, No.6510:
Amr b. Maimun said: He who uttered:" There is no god but Allah, the One, having no partner with Him, His is the Sovereignty and all praise is due to Him and He is Potent over everything" ten times, he is like one who emancipated four slaves from the progeny of Ismail. Rabi' b. Khuthaim narrated a hadith like this. Sha'bi said: I said to Rabi': From whom did you hear it? He said: From Amr b. Maimun. I came to Amr b. Maimun and said to him: From whom did you hear this hadith? He said: from Ibn Abi Laila. I came to Ibn Abi Laila and said to him: From whom did you hear this hadith? He said: From Abu Ayyub Ansari, who narrated from Rasul.

Bk 35, No.6511:
Abu Huraira said Rasul said: Two are the expressions which are light on the tongue, but heavy in scale, dear to the Compassionate One:" Hallowed be Allah and praise is due to Him" ;" Hallowed be Allah, the Great."

Bk 35, No.6512:
Abu Huraira said Rasul said: The uttering of (these words):" Hallowed be Allah; all praise is due to Allah, there is no god but Allah and Allah is the Greatest," is dearer to me than anything over which the sun rises.

Bk 35, No.6513:
Mu'sab b. Saad reported on the authority of his father that a desert Arab came to Rasul and said to him: Teach me the words which I should (often) utter. He said: Utter," There is no god but Allah, the One, having no partner with Him. Allah is the Greatest of the great and all praise is due to Him. Hallowed be Allah, the Lord of the worlds, there is no Might and Power but that of Allah, the All-Powerful and the Wise." He (that desert Arab) said: These all (glorify) my Lord. But what about me? Thereupon he (Rasul) said: You should say:" O Allah, grant me pardon, have mercy upon me, direct me to righteousness and provide me sustenance." Musa (one of the narrators) said: I think he also said:" Grant me safety." But I cannot say for certain whether he said this or not. Ibn Abi Shaiba has not made a mention of the words of Musa in his narration.

Bk 35, No.6514:
Abu Malik Ashaja'i reported on the authority of his father that whenever a person embraced Islam, Rasul instructed him to recilte:" O Allah, grant me pardon, have mercy upon me, direct me to the path of righteousness and provide me sustenance."

Bk 35, No.6515:
Abu Malik reported on the authority of his father that when a person embraced Islam, Rasul used to teach him how to observe prayer and then commanded him to supplicate in these words:" O Allah, grant me pardon, have mercy upon me, direct me to the path of righteousness, grant me protection and provide me sustenance."

Bk 35, No.6516:
Abu Malik reported on the authority Of his father that he heard Rasul as saying to the person who bad come to him and asked him as to how he should beg his Lord, that he should utter these words:" O Allah, grant me pardon, have mercy upon me, protect me, provide me sustenance," and he collected his fingers together except his thumb and said: It is in these words (that there is supplication) which sums up for you (the good) of this world and that of the Hereafter.

Bk 35, No.6517:
Musab b. Saad reported that his father told him that he had been in the company of Rasul that he said: Is one amongst you powerless to get one thousand virtues every day. Amongst those who had been sitting there, one asked: How one amongst us can get one thousand virtues every day? He said: Recite:" Hallowed be Allah" one hundred times for (by reciting them) one thousand virtues are recorded (to your credit) and one tbousand vices are blotted out.
Chapter 11: THE MERIT OF AN ASSEMBLY FOR THE RECITATION OF THE Koran OR FOR TIIE DHIKR (REMEMBRANCE OF ALLAH)

Bk 35, No.6518:
Abu Huraira said Rasul said: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of know- ledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Koran (among themselves) there would descend upon them the tranquillity and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) descent does not make him go ahead.

Bk 35, No.6519:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters but with a slight variation of wording.

Bk 35, No.6520:
Agharr Abi Muslim said: I bear witness to the fact that both Abu Huraira and Abu Saeed Khuzri were present when Rasul 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. This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

Bk 35, No.6521:
Abu Saeed Khuzri reported that Muaweya went to a circle in the mosque and said: What makes you sit here? They said: We are sitting here in order to re- member Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Rasul is the narrator of so few ahadith as I am. The fact is that Rasul went out to the circle of his Companions and said: What makes you sit? They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favours upgn us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (the Messenger) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that God was talking to the angels about your magnificence.
Chapter 12: EXCELLENCE OF SEEKING FORGIVENESS FROM ALLAH AND SEEKING THAT VERY MUCH

Bk 35, No.6522:
Al-Agharr al-Muzani, who was one amongst the Companions (of Rasul) said Rasul said: There is (at times) some sort of shade upon my heart, and I seek forgiveness from Allah a hundred times a day.

Bk 35, No.6523:
Al-Agharr al-Muzani who was from amongst the Companions of Rasul reported that Ibn Umar stated to him that Rasul said: O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred times a day.

Bk 35, No.6524:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

Bk 35, No.6525:
Abu Huraira reported Rasul as say- ing: He who seeks repentance (from the Lord) before the rising of the sun from the west (before the Day of Resurrection), Allah turns to him with Mercy.
Chapter 13: EXCELLENCE OF REMEMBERING ALLAH IN A LOW VOICE

Bk 35, No.6526:
Abu Musa said: We were along with Rasul on a journey when the people began to pronounce Allah-o-Akbar in a loud voice. Thereupon Rasul said: O people, sh mercy to yourselves for you are not calling One Who is deaf or absent. Verily, you are calling One Who is All-Hearing (and) Near to you and is with you. Abu Musa told that he had been behind him (Rasul) and reciting:" There is neither might nor power but that of Allah." He (Rasul), while addressing Abdullah b. Qais, said: Should I not direct you to a treasure from amongst the treasurers of Para- dise? I (Abdullah b. Qais) said: Rasul, do it, of course. Thereupon he (Rasul) said: Then recite:" There is no might and no power but that of Allah."

Bk 35, No.6527:
This hadith has been narrated on the authority of Asim with the same chain of transmitters.

Bk 35, No.6528:
Abu Musa reported that he (and his other companions) were climbing upon the hillock along with Rasul and when any person climbed up, he pronounced (loudly):" There is no god but Allah, Allah is the Greatest." Thereupon Rasul said: Verily, you are not supplicating One Who is deaf or absent. He said: Abu Musa or Abdullah b Qais, should I not direct you to the words (which form) the treasure of Paradise? I said: Rasul, what are these? He said:" There is no might and no power but that of Allah."

Bk 35, No.6529:
This hadith has been transmitted on the authority of Abu Musa with a slight variation of wording.

Bk 35, No.6530:
Abu Musa said: We were along with Rasul on a journey; the rest of the hadith is the same as transmitted by A'sim.

Bk 35, No.6531:
Abu Musa, reported. We were along with Rasul in an expedition. The rest of the hadith is the same (and there is an addi- tion of these words in that):" He (Rasul) said: He Whom you are sup- plicating is nearer to every one of you than the neck of his camel." And there is no mention of these words:" There is no might and no power but that of Allah."

Bk 35, No.6532:
Abu Musa Ash'ari said Rasul said to him: Should I not direct you to the words from the treasures of Paradise, or he said: Like a treasure from the treasures of Paradise? I said: Of course, do that. Thereupon he said:" There is no might and no power but that of Allah."

Bk 35, No.6533:
Abu Bakr reported that he said to Rasul: Teach me a supplication which I should recite in my prayer. Thereupon he (Rasul) said: Recite:" O Allah, I have done great wrong to myself." According to Qutaiba (the words were: ) much (wrong) -there is none to forgive the sins but Thou only, say:" Grant me pardon from Thyself, have mercy upon me for Thou art much Forgiving and Compassionate." This hadith has been transmitted on the authority of Amr b. Ass that Abu Bakr Siddiq said to Rasul: Rasul. teach me a supplication which I should make in my prayer and in my house. The rest of the hadith is the same except with this variation that he said: Much wrong (Zulman Kathira).
Chapter 14: SUPPLICATION FOR THE SAFEGUARD OF ONE'S SELF AGAINST THE EVIL OF THE TURMOIL

Bk 35, No.6534:
Aisha reported that Rasul used to make these supplications:" O Allah, I seek refuge in Thee from the trial of Hell-Fire; and from the torment of Hell-Fire; and from the trial of the grave and torment of the grave; and from the evil of the trial of the affluence and from the evil of the trial of poverty and I seek refuge in Thee from the evil of the turmoil of the Dajjal. O Allah, wash away my sins with snow and hail water, purify my heart from the sins as is purified the white garment from the dirt, and keep away at a distance the sins from me as yawns the distance between the East and the West; O Allah, I seek refuge in Thee from sloth, from senility, from sin, and from debt."

Bk 35, No.6535:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 35, No.6536:
Anas b. Malik reported that Rasul used to say:" O Allah, I seek refuge in Thee from incapacity, from indolence, from cowardice, from senility, from miserliness, and I seek refuge in Thee from the torment of the grave and from trial of the life and death."

Bk 35, No.6537:
Anas reported from Rasul (this suppli- cation) but with this variation that these words are not found in that supplication:" From the trial of life and death."

Bk 35, No.6538:
Anas b. Malik reported that Rasul used to seek refuge in Allah from such things as mentioned in the above-mentioned hadith and from 'miserliness" too.

Bk 35, No.6539:
Anas reported that Rasul wed to make this supplication:" O Allah, I seek refuge in Thee from miserliness, from sloth and from decrepitude."
Chapter 15: SEEKING OF REFUGE IN ALLAH FROM THE EVIL OF DESTINY AND FROM THE SEVERITY OF CALAMITY

Bk 35, No.6540:
Abu Huraira reported that Rasul used to seek refuge (in Allah) from the evil of destiny and from falling into the hand of calamity and from the mockery of (triumphant) enemies and from the hardship of misery. Abu Sufyan said: I am in doubt that I have made an addition of one word in this supplication.

Bk 35, No.6541:
Khaula bint Hakim Sulamiyya said: I heard Rasul as saying: When anyone lands at a place, and then says:" I seek refuge in the Perfect Word of Allah from the evil of what He has created," nothing would harm him until he marches from that stopping place.

Bk 35, No.6542:
Khaula bint Hakim Sulamiyya said: I heard Rasul as saying: When any one of you stays at a place, he should say:" I seek refuge in the Perfect Word of Allah from the evil of that He created." Nothing would then do him any harm until he moves from that place. Abu Huraira reported that a person came to Rasul and said:" Rasul, I was stung by a scorpion during the night. Thereupon he said: Had you recited these words in the evening:" I seek refuge in the Perfect Word of Allah from the evil of what He created," it would not have done any harm to you.

Bk 35, No.6543:
This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.
Chapter 16: SUPPLICATION AT THE TIME OF SLEEPING AND GOING TO BED

Bk 35, No.6544:
Al Bara b. Azib reported that Allah's, Messenger said: When you go to bed, perform ablution as is done for prayer; then lie down pn the right side and recite:" O Allah, I turn my face towards Thee and entrust my affair to Thee. I retreat unto Thee for protection with hope in Thee and fear of Thee. There is no resort and no deliverer (from hardship) but Thou only. I affirm my faith in Thine books which Thou revealed and in Thine Rasuls whom Thou sent." Make this as the last word of yours (when you go to sleep) and in case you die during that night, you would die upon Fitra (upon Islam). And as I repeated these words in order to commit them to memory, I said:" I affirm my faith in Thy Messenger (Rasul) whom Thou sent." He said: Say:" I affirm my faith in Rasul (Nabi) whom Thou sent."

Bk 35, No.6545:
This hadith has been transmitted on the authority of Al Bara b. Azib with a slight variation of wording and there is this addition in the hadith transmitted on the authority of Husain:" In case you get up in the morning, you will get up with bliss."

Bk 35, No.6546:
Al Bara b. Azib reported that Rasul 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.

Bk 35, No.6547:
This hadith has been transmitted on the authority of Al Bara b. Azib that Rasul said to a person: O, so and so, as you go to your bed; the rest of the hadith is the same but with this variation of wording that he said:" Thine Rasul whom Thou sent." If you die that night you would die on Fitra and if you get up in the morning you would get up with a bliss.

Bk 35, No.6548:
This hadith has been transmitted on the authority of Al Bara b. Azib that Rasul 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."

Bk 35, No.6549:
Al Bara reported that whenever Rasul went to bed, he said:" O Allah, it is with Thine Name that I live and it is with Thine Name that I die." And when he got up he used to say:" Praise is due to Allah, Who gave us life after our death (sleep) and unto Thee is resurrection."

Bk 35, No.6550:
Ibn Umar commanded a person that as he went to bed, he should say:" O Allah, Thou created my being and it is for Thee to take it to its ultimate goal. And its death and life is due to Thee, and if Thou givest it life, safeguard it; and if Thou bringst death, grant it pardon. O Allah, I beg of Thee safety." A person said to him: Did you hear it from Umar? Thereupon he said: (I have heard from one) who is better than Umar, viz. from Rasul. Ibn Nafi, reported this on the authority of Abdullah b. Harith but he did not make mention of this" that he heard it himself".

Bk 35, No.6551:
Suhail reported that Abu Salih used to command us (in these words): When any one of you intends to go to sleep, he should lie on the bed on his right side and then say:" O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of evervthina, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Koran), I seek refuge in Thee from the evil of every- thing Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Evident and there is nothing above Thee, and Thou art Innermost and there is nothing beyond Thee. Remove the burden of debt from us and relieve us from want." Abu Salih used to narrate it from Abu Huraira who narrated it from Rasul.

Bk 35, No.6552:
Abu Huraira reported that Rasul used to command us that as we go to our bedo, we should utter the words (as mention- ed above) and he also said (these words):" From the evil of every animal, Thou hast hold upon its forelock (Thou bast full control over it)."

Bk 35, No.6553:
Abu Huraira reported that Fatima (the daughter of Rasul) came to Rasul and asked for a servant. He said to her: Say:" O Allah, the Lord of the seven heavens" ; the rest of the hadith is the same.

Bk 35, No.6554:
Abu Huraira reported Rasul as say- ing: When any one of you goes to bed, he should take hold of the hem of his lower garment and then should clean (his bed) with the help of that and then should recite the name of Allah for he himself does tiot know what he left behind him on his bed, and when he intends to lie on bed, he should lie on his right side and utter these words:" Hallowed be Allah, my Lord. It is with Thine (grace) that I place my side (upon the bed) and it is with Thee that I take it up (after sleep), and in case Thou withholdst my being (if thou causest me to die), then grant pardon to my being, and if Thou keepst (this process of breathing on), then protect it with that with which Thou protected Thine pious servants."

Bk 35, No.6555:
This hadith has been narrated on the authority of Ubaidullah b. Umar with the same chain of transmitters and he said: Then utter:" My Lord. with Thine name I place my side and if Thou keepest me alive have mercy upon myself"

Bk 35, No.6556:
Anas said Rasul said: When you go to bed, say:" Praise is due to Allab Who fed us, provided us drink, sufficed us and provided us with shelter, for many a people there is none to suffice and none to provide shelter."
Chapter 17: REFUGE FROM THE EVIL OF WHAT ONE HAS DONE AND WHAT ONE HAS NOT DONE

Bk 35, No.6557:
Farwa' b. Naufal Ashja'i said: I asked: Aisha, in what words did Rasul supplicate Allah? She said that he used to utter:" I seek refuge in Thee from the evil of what I did and from the evil of what I did not."

Bk 35, No.6558:
Farwa' b. Naufal said: I asked Aisha about the supplication that Rasul made. She said that he used to say:" O Allah, I seek refuge in Thee from the evil of what I have done and from the evil of what I have not done."

Bk 35, No.6559:
This hadith has been narrated on the authority of Muhammad b. Jafar through another chain of transmitters.

Bk 35, No.6560:
Farwa' b. Naufal reported on the authority of Aisha that Allah's Mes- senger used to supplicate (in these words):" O Allah, I seek refuge in Thee from the evil of what I did and from the evil of what I did not."

Bk 35, No.6561:
Ibn Abbas reported that Rasul used to say:" O Allah, it is unto Thee that I surrender myself. I affirm my faith in Thee and repose my trust in Thee and turn to Thee in repentance and with Thy help fought my adversaries. O Allah, I seek refuge in Thee with Thine Power; there is no god but Thou, lest Thou leadest me astray. Thou art ever-living that dieth not, while the Jinn and mankind die."

Bk 35, No.6562:
Abu Huraira reported that when Rasul set out on a journey in the morning, he used to say:" A listener listened to our praising Allah (for) His goodly trial of us. Our Lord! acompany us, guard us and bestow upon us Thy grace. I am seeker of refuge in Allah from the Fire."

Bk 35, No.6563:
Abu Musa Ash'ari reported on the authority of his father that Allahs Rasul used to supplicate in these words:" O Allah, forgive me my faults, my ignorance, my immoderation in my concerns. And Thou art better aware (of my affairs) than myself. O Allah, grant me forgiveness (of the faults which I committed) seriously or otherwise (and which I committed inadvertently and de- liberately. All these (failings) are in me. O Allah, grant me forgiveness from the fault which I did in haste or deferred, which I committed in privacy or in public and Thou art better aware of (them) than myself. Thou art the First and the Last and over all things Thou art Omnipotent."

Bk 35, No.6564:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

Bk 35, No.6565:
Abu Huraira reported that Rasul used to supplicate (in these words):" O Allah, set right for me my religion which is the safeguard of my affairs. And set right for me the affairs of my world wherein is my living. And set right for me my Hereafter on which depends my after-life. And make the life for me (a source) of abundance for every good and make my death a source of comfort for me protecting me against every evil."

Bk 35, No.6566:
Abdullah reported that Rasul used to supplicate (in these words):" O Allah. I beg of Thee the right guidance, safeguard against evils, chastity and freedom from want."

Bk 35, No.6567:
This hadith has been narrated on the authority of Abu Ishaq with the same chain of transmitters but with a slight variation of wording.

Bk 35, No.6568:
Zaid b. Alqam said: I am not going to say anything but only that which Rasul used to say. He used to supplicate:" O Allah, I seek refuge in Thee from incapacity, from sloth, from cowardice, from miserliness, decrepitude and from torment of the grave. O Allah, grant to my soul the sense of righteousness and purify it, for Thou art the Best Purifier thereof. Thou art the Protecting Friend thereof, and Guardian thereof. O Allah, I seek refuge in Thee from the knowledge which does not benefit, from the heart that does not entertain the fear (of Allah), from the soul that does not feel contented and the supplication that is not responded."

Bk 35, No.6569:
Ibn Masud reported that when it was evening Rasul used to supplicate:" We entered upon evening and the whole Kingdom of Allah also entered upon evening and praise is due to Allah. There is no god but Allah, the One Who has no partner with Him." Hasan said that Zubaid reported to him that he memorised it from Ibrahim in these very words." His is the Sovereignty and Praise is due to Him, and He is Potent over everything. O Allah, I beg of Thee the good of this night and I seek refuge in Thee from the evil of this night and the evil which follows it. O Allah, I seek refuge in Thee from sloth, from the evil of vanity. O Allah, I seek refuge in Thee from torment in the Hell-Fire and from torment in the grave."

Bk 35, No.6570:
Abdullah reported that when it was evening Rasul used to supplicate:" We have entered upon evening and so, too, the whole Kingdom of Allah has entered upon evening. Praise is due to Allah. There is no god but Allah, the One having no partner with Him." He (the narrator) said: I think that he also uttered (in this supplication these words):" His is tne Sovercignty and to Him is praise due and He is Potent over everything. My Lord, I beg of Thee good that lies in this night and good that follows it and I seek refuge in Thee from the evil that lies in this night and from the evil of that which follows it. My Lord, I seek refuge in Thee from sloth, from the evil of vanity. My Lord, I seek refuge in Thee from torment of the Hell-Fire and from torment of the grave." And when it was morning he said like this:" We entered upon morning and the whole Kingdom of Allah enter ed upon morning."

Bk 35, No.6571:
Abdullah reported that when it was evening Rasul used to supplicate:" We have entered upon evening and so has the Kingdom of Allah entere d upon evening; praise is due to Allah, there is no god but Allah the One, and there is no partner with Him. O Allah, I beg of Thee the blessing of this night and the blessing of that which lies in it. I seek refuge in Thee from the evil of it and what lies in it. O Allah, I seek refuge in Thee from sloth, from decrepitude, from the evil of vanity, from trial of the world, and from torment of the grave." Zubaid, through another chain of transmitters, has narrated on the authority of Abdullah directly this addition:" There is no god but Allah, the One, there is no partner with Him, His is the Sovereignty and to Him is praise due and He is Potent over everything."

Bk 35, No.6572:
This hadith has been transmitted on the authority of Abu Huraira that Rasul; used to supplicate thus:" There is no god but Allah, the One Who conferred upon His armies the honour of victory and helped His servant rout the clans; there is nothing after that."

Bk 35, No.6573:
Ali said Rasul said to him: Say," O Allah, direct me to the right path and make me adhere to the straight path," and when you make a mention of right guidance, keep in mind the right path and when you consider of the straight (path), keep in mind the straightness of the arrow.

Bk 35, No.6574:
This hadith has been narrated on the authority of Asim b. Kulaib with the same chain of transmitters that Rasul said to me: Say:" O Allah, I beg of Thee righteousness and adhering to the straight path."
Chapter 18: THE RECITING OF SUBHAN ALLAH IN THE MORNING AND AT THE TIME OF SLEEPING

Bk 35, No.6575:
Juwairiya reported that Rasul came out from (her apartment) in the morning as she was busy in observing her dawn prayer in her place of worship. He came back in the forenoon and she was still sitting there. He (Rasul) said to her: You have been in the same seat since I left you. She said: Yes. Thereupon Rasul said: I recited four words three times after I left you and if these are to be weighed against what you have recited since morning these would outweigh them and (these words) are:" Hallowed be Allah and praise is due to Him according to the number of His creation and according to the pleasure of His Self and according to the weight of His Throne and according to the ink (used in recording) words (for His Praise)."

Bk 35, No.6576:
Juwairiya reported that Rasul happened to pass by her as she was observing her dawn prayer; or after she had observed her dawn prayer. The rest of the hadith is the same but with this variation that he said:" Hallowed be Allah according to the number of His creation, hallowed be Allah according to the pleasure of His Self, hallowed be Allah according to the weight of His Throne, hallowed be Allah according to the ink used in recording His words."

Bk 35, No.6577:
Reports Ali that Fatima had corns in her hand because of working at the hand-mill. There had fallen to the lot of Rasul some prisoners of war. She (Fatima) came to Rasul but she did not find him (in the house). She met Aisha and informed her (about her hardship). When Rasul came, she ( Aisha) informed him about the visit of Fatima. ABah's Messenger came to them (Fitima and her family). They had gone to their beds. Ali further (reported): We tried to stand up (as a mark of respect) but Rasul 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.

Bk 35, No.6578:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters but. with a slight variation of wording.

Bk 35, No.6579:
This hadith has been transmitted on the authority of Ibn Abi Laili but with this addition:" Ali said: Ever since I heard this (supplication) from Rasul, I never abandoned it. It was said to him, Not even in the night of Siffin (battle of Siffin)? He sad: Yes, not even in the night of Siffin,"

Bk 35, No.6580:
Abu Huraira reported that Fatima came to Rasul and asked for a servant and told him of the hardship of household work. He said: You would not be able to get a servant from us. May I not direct you to what is better than the servant for you? Recite Subhaana Allah thirty-three times, al- Hamdu li-Allah thirty-three times and Allah-o-Akbar thirty-four times as you go to bed. This hadith has been narrated on the authority of Suhail with the same chain of transmitters.
Chapter 19: THE EXCELLENCE OF SUPPLICATING AT THE TIME OF THE CROWING OF THE COCK IN THE MORNING

Bk 35, No.6581:
Abu Huraira reported Rasul as say- ing. When you listen to the crowing of the cock, ask Allah for His favour as it sees Angels and when you listen to the braying of the donkey, seek refuge in Allah from the Satan for it sees Satan.
Chapter 20: SUPPLICATION DURING THE TIME OF TROUBLE

Bk 35, No.6582:
Ibn Abbas reported that Rasul 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."

Bk 35, No.6583:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 35, No.6584:
Ibn Abbas reported that Rasul used to supplicate (with these words) and he (uttered these words) at the time of trouble; the rest of the hadith is the same except with this difference that insted of saying:" The Lord of heaven and the earth," he said:" The Lord of the heaven and that of the earth."

Bk 35, No.6585:
Ibn Abbas reported this hadith through another chain of transmitters with a sliglit variation of wording.
Chapter 21: THE MERIT OF SUBHAN ALLAH WA BI HAMDIHI

Bk 35, No.6586:
Abu Zar said that Rasul was asked as to which words were the best. He said: Those for which Allah made a choice for His Angels and His servants (and the words are):" Hallowed be Allah and praise is due to Him."

Bk 35, No.6587:
Abu Zar said that Rasul said: Should I not inform you about the words liked most by Allah? I said: Allah's Mes- senger, do inform me about the words liked most by Allah. He said: Verily, the words liked most by Allah are:" hallowed be Allah and praise is due to Him."
Chapter 22: EXCELLENCE OF SUPPLICATING FOR THE MUSLIMS BEHIND THEIR BACK (IN THEIR ABSENCE)

Bk 35, No.6588:
Abu Zar said that Rasul said: There is no believing servant who supplicates for his brother behind his back (in his absence) that the Angels do not say: The same be for you too.

Bk 35, No.6589:
Umm Darda said: My husband reported that he heard Allah's Mes- senger as saying: He who supplicates for his brother behind his back (in his absence), the Angel commissioned (for carrying supplication to his Lord) says: Amen, and it is for you also.

Bk 35, No.6590:
Safwan (and he was Ibn Abdullah b. Safwan, and he had been married to Umm Darda) said: I visited Abu Dardas house in Syria. I did not find him there but Umm Darda (was present at the house). She said: Do you intend to perform Haj during this year? I said: Yes. She said: Do supplicate Allah for blessings upon us, for Rasul used to say: The supplication of a Muslim for his brother at his back (in his absence) is responded so long as he makes a supplica- tion for blessings for his brother and the commissioned Angel says: Amen, and says: May it be for you too I I went to the bazar and met Abfi Dardi' and he narrated like this from Rasul.

Bk 35, No.6591:
This hadith has been narrated on the authority of Safwan b. Abdullah b. Safwan with the same chain of transmitters.
Chapter 23: EXCELLENCE OF RECITING AL-HAMDU LI-ALLAH AFTER EATING AND DRINKING

Bk 35, No.6592:
Anas b. Malik said Rasul said: Allah is pleased with His servant who says: Al-Hamdu lillah While taking a morsel of food tnd while drinking.
Chapter 24: SUPPLICATION IS GRANTED IF THE SUPPLICANT DOES NOT SHOW IMPATIENCE

Bk 35, No.6593:
Abu Huraira said Rasul said: The supplication of every one of you is granted if he does not grow impatient and says: I supplicated but it was not granted.

Bk 35, No.6594:
Abu Huraira said Rasul said: The supplication of one of you is granted if he does not grow impatient and say- I supplicated my Lord but it was not granted.

Bk 35, No.6595:
Abu Huraira said Rasul said: The supplication of the servant is granted in case he does not supplicate for sin or for severing the ties of blood, or he does not become impatient. It was said: Rasul, what does:" If he does not grow impatient" imply? He said: That he should say like this: I supplicated and I supplicated but I did not find it being responded. and theu he becomes frustrated and abandons supplication.

# Book: 36 The Book of Heart-Melting Traditions (Kitab Al-Riqaq)

Chapter 1: THE MAJORITY IN PARADISE WOULD CONSIST OF THE POOR PIOUS PERSONS AND THE MAJORITY OF THE DENIZENS OF HELL WOULD CONSIST OF WOMEN, AND THE TRIAL BY MEANS OF WOMEN

Bk 36, No.6596:
Usama b. Zaid said Rasul 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 was that of women.

Bk 36, No.6597:
Ibn Abbas said Rasul said: I had a chance to look into the Paradise and I found that majority of the people was poor and I looked into the Fire and there I found the majority constituted by women.

Bk 36, No.6598:
This hadith has been narrated on the authority of Ibn Abbas through another chain of transmitters.

Bk 36, No.6599:
Ibn Abbas reported that Rasul stated like this: Re looked into the Fire of Hell. The rest of the hadith is the same.

Bk 36, No.6600:
Imran b. Husain said Rasul said: Amongst the inmates of Paradise the women would form a minority.

Bk 36, No.6601:
This hadith has been narrated on the authority of Mutarrif through another chain of transmitters.

Bk 36, No.6602:
Ibn Umar reported that Rasul supplicated in these words:" O Allah, I seek refuge in Thee from the withdrawal of Thine blessing and the change of Thine protection (from me) and from the sudden wrath of Thine, and from every displeasure of Thine."

Bk 36, No.6603:
Usama b. Zaid said Rasul said: I have not left after me any (chance) of turmoil more injurious to men than the harm done to the men because of women.

Bk 36, No.6604:
Usama b. Zaid b. Harith and Saeed b.Zaid b. Amr b. Naufal both said Rasul said: I have not left after me turmoil for the people but the harm done to men by women.

Bk 36, No.6605:
This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters.

Bk 36, No.6606:
Abu Saeed Khuzri said Rasul 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 Isri'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."
Chapter 2: THE STORY OF THE THREE PERSONS OF THE CAVE AND THEIR MAKING GOOD DEEDS OF THEIRS AS THE MEANS OF RIDDANCE

Bk 36, No.6607:
Ibn Umar said Rasul said: Three persons set out on a journey. They were overtaken by rain and they had to find protection in a mountain cave where at its mouth there fell a rock of that mountain and thus blocked them altogether. One of them said to the others: Look to your good deeds that you performed for the sake of Allah and then supplicate Allah, the Exalted, that He might rescue you (from this trouble). One of them said: 0 Allah, I had my parents who were old and my wife and my small children also. I tended the flock and when I came back to them in the evening, I milked them (the sheep, goats, cows, etc.) and first served that milk to my parents. One day I was obliged to go out to a distant place in search of fodder and I could not come back before evening and found them (the parents) asleep. I milked the animals as I used to milk and brought milk to them and stood by their heads avoiding to disturb them from sleep and I did not deem it advisable to serve milk to my children before serving them. My children wept near my feet. I remained there in that very state and my parents too until it was morning. And (0 Allah) if Thou art aware that I did this in order to seek Thine pleasure, grant us riddance from this trouble. (The rock slipped a bit) that they could see the sky. The second one said: 0 Allah, I had a female cousin whom I loved more than the men love the women. I wanted to have sexual intercourse with her; she refused but on the condition of getting one hundred dinirs. It was with very great difficulty that I could collect one hundred dinirs and then paid them to her and when I was going to have a sexual intercourse with her, that she said: Servant of Allah, fear Allah and do not break the seal (of chastity) but by lawful means. I got up. 0 Allah, if Thou art aware that I did this in order to seek Thine pleasure, rid us from this trouble. The situation was somewhat eased for them. The third one said: Allah, I employed a workman for a measure of rice. After he had finished his work I gave him his dues (in the form of) a measure of rice, but he did not accept them. I used these rice as seeds, and that gave a bumper crop and I became rich enough to have cows and flocks (in my possession). He came to me and said: Fear Allah, and commit no crueltv upon me in regard to my dues. I said to him: Takeaway this flock of cows and sheep. He said: Fear Allah and do not make a fun of me. I said: I am not making a fun of you. You take the cows and the flocks. So he took them. 0 Allah, if Thou art aware that I did it for Thine pleasure, case the situation for us. And Allah relieved them from the rest of the trouble.

Bk 36, No.6608:
This hadith has been transmitted on the authority of Musa b. Uqba but with a slight variation of wording.

Bk 36, No.6609:
Ibn Umar said: I heard Allah's Alessenger as saying: Three persons belonging to the earlier Ummahs set out on a journey until they had to spend a night in a cave. The rest of the hadith is the same and the additional words are:" A person amongst them said: 0 Allah, I had my aged parents and I served them milk before I (served that) to my wife, children and my servants." And in case of the second one, the words are:" She avoided me until she was hard pressed because of famine and she came to me and I gave her one hundred and twenty diiiirs" And in cease of the third one (the words are):" I invested his wages, and it brought profit and, as a result thereof, the merchandise increased and there was abundance of goods." And he (the narrator said) that they got out of the cave and began to walk.

# Book: 37 The Book Pertaining to Repentance and Exhortation to Repentance (Kitab Al-Tauba)

Chapter 1: EXHORTATION FOR REPENTANCE

Bk 37, No.6610:
Abu Huraira said Rasul said: God said: I live in the thought of My servant and I am with him as he remembers Me. (Rasul) further said: By Allah, Allah is more pleased wth the repentance of His servant than what one of you would do on finding the lost camel in the waterless desert. When he draws near Me by the span of his hand. I draw near him by the length of a cubit and when he draws near Me by the length of a cubit. I draw near him by the length of a fathom and when he draws near Me walking I draw close to him hurriedly.

Bk 37, No.6611:
Abu Huraira said Rasul said: Allah is more pleased with the repentance of His servant when he turns penitently towards Him than one of you would be on finding the lost camel.

Bk 37, No.6612:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Bk 37, No.6613:
Harith b. Suwaid said: I went to see Abdullah to inquire about his health as he was sick and he narrated to us a hadith of Rasul. He heard Rasul as saying: Allah is more pleased with the repentance of His believing servant than a person who loses his riding beast carrying food and drink. He sleeps (being disappointed of its recovery) and then gets up and goes in search for that, until he is stricken with thirst. then comes back to the place where he had been before and goes to sleep completely exhausted placing his head upon his hands waiting for death. And when he gets up, lot there is before him his riding beast and his provisions of food and drink. Allah is more pleased with the repentance of His servant than the recovery of this riding beast along with the provisions (of food and drink).

Bk 37, No.6614:
This hadith has been narrated on the authority of A'mash through another chain of transmitters.

Bk 37, No.6615:
Abdullah said Rasul said: Allah is more pleased with the repentance of a believing man. The rest of the hadith is the same.

Bk 37, No.6616:
Numan b. Bashir said: Allah is more pleased with the repentance of a believing servant than of a person who set out on a journey with a provision of food and drink on the back of his camel. He went on until he came to a waterless desert and he felt like sleeping. So he got down under the shade of a tree and was overcome by sleep and his camel ran away. As he got up he tried to see (the camel) standing upon a mound. but did not find it. He then got upon the other mound, but could not see anything. He then climbed upon the third mound but did not see anything until he came back to the place where he had been previously. And as he was sitting (in utter disappointment) there came to him the camel, till that (camel) placed its nosestring in his hand. Allah is more pleased with the repentance of His servant than the person who found (his lost camel) in this very state. Simak reported that Sha'bi was of the opinion that Nu'min traced it to Rasul. Simak, however, did not hear that himself.

Bk 37, No.6617:
Al Bara b. Azib said Rasul said that Rasul said: What is your opinion about the delight of a person whose camel loaded with the provisions of food and drink is lost and that moves about with its nosestring trailing upon the waterless desert in which there is neither food nor drink, and lie wanders about in search of that until he is completely exhausted and then accidentally it happens to pass by the trunk of a tree and its nosestring gets entangled in that and he finds it entangled therein? He (in response to the question of Rasul) said: Rasul, he would feel highly delighted. Thereupon Rasul said. By Allah, Allah is more delighted at the repentance of His servant than that person (as he finds his lost) camel.

Bk 37, No.6618:
Anas b. Malik said Rasul said: Allah is more pleased with the repentance of a servant as he turns towards Him for repentance than this that one amongst you is upon the camel in a waterless desert and there is upon (that camel) his provision of food and drink also and it is lost by him, and he having lost all hope (to get tbat) lies down in the shadow and is disappointed about his camel and there he finds that camel standing before him. He takes hold of his nosestring and then out of boundless joy says: 0 Lord, Thou art my servant and I am Thine Lord. He commits this mistake out of extreme delight.

Bk 37, No.6619:
Anas b. Malik said Rasul said: Allah is more pleased with the repentance of His servant than if one of you gets up and he finds his camel missing in a waterless desert (and then he accidentally finds it). This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.
Chapter 2: THE OBLITERATION OF SINS WITH THE HELP OF SEEKING FORGIVENESS PROM ALLAH

Bk 37, No.6620:
Abu Sirma reported that when the time of the death of Abu Ayyub Ansari drew near, he said: I used to conceal from you a thing which I heard from Rasul and I heard Rasul as sayirig: Had you not committed sins, Allah would have brought into existence a creation that would have committed sin (and Allah) would have forgiven them.

Bk 37, No.6621:
Abu Ayyub Ansari said Rasul said: If you were not to commit sins, Allah would have swept you out of existence and would have replaced you by another people who have committed sin, and then asked forgiveness from Allah, and He would have granted them pardon.

Bk 37, No.6622:
Abu Huraira said Rasul said: By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them.
Chapter 3: THE EXCELLENCE OF CONSTANT REMEMBRANCE OF ALLAH AND MEDITATION IN THE AFFAIRS OF THE HEREAFTER AND PERMISSION OF ABANDONING IT AT TIMES AND ATTENDING TO THE AFFAIRS OF THE WORLD

Bk 37, No.6623:
Hanzala Usayyidi, who was amongst the scribes of Rasul. said: I met Abu Bakr. He said: Who are you? He (Hanzala) said: Hanzala has turned to be a hypocrite. He (Abu Bakr) said: Hallowed be Allah, what are you saying? Thereupon he said: I say that when we are in the company of Rasul we ponder over Hell-Fire and Paradise as if we are seeing them with our very eyes and when we are away from Rasul we attend to our wives, our children, our business; most of these things (pertaining to After-life) slip out of our minds. Abu Bakr said: By Allah, I also experience the same. So I and Abu Bakr went to Rasul and said to him: Rasul, Hanzala has turned to be a hypocrite. Thereupon Rasul said: What has happened to you? I said: Rasul, when we are in your company, we are reminded of Hell-Fire and Paradise as if we are seeing them with our own eyes, but whenever we go away from you and attend to our wives, children and business, much of these things go out of our minds. Thereupon Rasul said: By Him in Whose Hand is my life, if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the Angels will shake hands with you in your beds and in your paths but, Hanzala, time should be devoted (to the worldly affairs) and time (should be devoted to prayer and meditation). He (Rasul) said this thrice.

Bk 37, No.6624:
Hanzala said: We were in the company of Rasul and he delivered to us a sermon and made a mention of Hell-Fire. Then I came to my house and began to laugh with my children and sport with my wife. (Hanzala) further said: I went out and met Abu Bakr and made a mention of that to him. Thereupon he said: I have done the same as you have mentioned. So we went to see Rasul and said to him: Rasul, Hanzala has turned to he a hypocrite. And he (Rasul) said Show respite. And then I narrated to him the story, and Abu Bakr said: I have done the same as he has done. Thereupon he (Rasul) said: Hanzala, there is a time for worldly affairs and a time for (worship and devotion), and if your state of mind is always the same as it is at the time of remembrance of Allah, the Angels would shake hands with you and would greet you on the path by saying: As-Salamu-Alaikum.

Bk 37, No.6625:
Hanzala Taimi Ufayyidi, the scribe of Rasul, said: We were in the presence of Rasul and he brought to our minds the problems pertaining to Paradise and Hell-Fire. The rest of the hadith is the same.
Chapter 4: THE MERCY OF ALLAH PREDOMINATES HIS WRATH

Bk 37, No.6626:
Abu Huraira said Rasul said: When Allah created the creation as He was upon the Throne, He put down in His Book: Verily, My mercy predominates My wrath.

Bk 37, No.6627:
Abu Huraira said Rasul said: God said: My mercy excels My wrath.

Bk 37, No.6628:
Abu Huraira said Rasul said: When Allah created the creation, He ordained for Himself and this document is with Him: Verily, My mercy predominates Mv wrath.

Bk 37, No.6629:
Abu Huraira said: I heard Rasul as saying: Allah created mercy in one hundred parts and He retained with Him ninety-nine parts, and He has sent down upon the earth one part, and it is because of this one part that there is mutual love among the creation so much so that the animal lifts up its hoof from its younc, one, fearing that it might harm it.

Bk 37, No.6630:
Abu Huraira said Rasul said: Allah created one hundred (parts of mercy) and He distributed one amongst His creation and kept this one hundred excepting one with Himself (for the Day of Resurrection).

Bk 37, No.6631:
Abu Huraira said Rasul said: There are one hundred (parts of) mercy for Allah and He has sent down out of these one part of mercy upon the jinn and human beings and the insects and it is because of this (one part) that they love one another, show kindness to one another and even the beast treats its young one with affection, and Allah has reserved ninetynine parts of mercy with which He would treat His servants on the Day of Resurrection.

Bk 37, No.6632:
Salman Farisi said Rasul said: Verily, there are one hundred (parts of) mercy for Allah, and it is one part of this mercy by virtue of which there is mutual love between the people and ninety-nine reserved for the Day of Resurrection.

Bk 37, No.6633:
This hadith has been transmitted on the authority of Mu'tamir, reported on the authority of his father.

Bk 37, No.6634:
Salman said Rasul said: Verily, Allah created, on the same very day when He created the heavens and the earth, one hundred parts of mercy. Every part of mercy is coextensive with the space between the heavens. and the earth and He out of this mercy endowed one part to the earth and it is because of this that the mother shows affection to her child and even the beasts and birds show kindness to one another and when there would be the Day of Resurrection, Allah would make full (use of Mercy).

Bk 37, No.6635:
Umar b. Khatab reported that there were brought some prisoners to Rasul amongst whom there was also a woman, who was searching (for someone) and when she found a child amongst the prisoners, she took hold of it, pressed it against her chest and provided it suck. Thereupon Rasul said: Do you think this woman would ever afford to throw her child in the Fire? We said: By Allah, so far as it lies in her power, she would never throw the child in Fire. ' Thereupon Rasul said: Allah is more kind to His servants than this woman is to her child.

Bk 37, No.6636:
'Ala' reported on the authority of his father who reported on the authority of Abu Huraira that Rasul said: If a believer were to know the punishment (in Hell) none would have the audacity to aspire for Paradise (but he would earnestly desire to be rescued from Hell), and if a non-believer were to know what is there with Allah as a mercy. none would have been disappointed in regard to Paradise.

Bk 37, No.6637:
Abu Huraira said Rasul said that a person who had never done any good deed asked the members of his family to burn his dead body when he would die and to scatter half of its ashes over the land and half in the ocean. By Allah, if Allah finds him in His grip, He would torment him with a torment with which He did not afflict anyone amongst the people of the world; and when the person died, it was done to him as he had commanded (his family) to do. Allah commanded the land to collect (the ashes scattered on it) and He commanded the ocean and that collected (ashes) contained in it. Allah questioned him why he had done. that He said: My Lord, it is out of Thine fear that I have done it and Thou art well aware of it, and Allah granted him pardon:.

Bk 37, No.6638:
Abu Huraira said Rasul said that a person committed sin beyond measure and when he was going to die, he left this will: (When I die), bum my dead body and then cast them (the ashes) to the wind and in the ocean. By Allah, if my Lord takes hold of me, He would torment me as He has not tormented anyone else. They did as he had asked them to do. He (the Lord) said to the earth: Return what you have taken. And he was thus restored to his (original form). He (Allah) said to him: What prompted you to do this? He said: My Lord, it was Thine fear or Thine awe, and Allah pardoned him because of this. Abu Huraira said Rasul said that a woman was thrown into Hell-Fire because of a cat whom she had tied and did not provide it with food. nor did she set it free to cat insects of the euth until it died inch by inch. Zuhri said: (These two ahidith) show that a person rhould neither feel confident (of getting into Paradise) because of his deeds, nor should he lose (all hopes) of getting into Paradise.

Bk 37, No.6639:
Abu Huraira said Rasul said that a servant transgressed the litnit in committing sins. The rest of the hadith is the same but there is no mention of the story of the cat in it and in the hadith transmitted on the authority of Ziibaidl (the words are):" God said to everything which had taken a part of lies ashes to return what it had taken."

Bk 37, No.6640:
Abu Saeed Khuzri said Rasul said that a person amongst the earlier nations before you was conferred property and children by Allah, He said to his children: 'You must do as I command you to do, otherwise I will make others besides you as my inheritors. As I die, burn my body and blow my ashes in the wind as I do not find any merit of mine which would please Allah, and if Allah were to take hold of me, He would punish me. He took a pledge from them and they did as he commanded thein to do. Allah said: What prompted you to do this? He said: My Lord. Thine fear, and Allah did not punish him at all.

Bk 37, No.6641:
This hadith has been narrated on the authority of Shuba 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 rxie in the eye of Allah."
Chapter 5: REPENTANCE IS ACCEPTED SO LONG AS ONE REPENTS AFTER COMMITTING SINS

Bk 37, No.6642:
Abu Huraira reported from Rasul that his Lord thus said. A servant committed a sin and he said: O God, forgive me my sins, and God said: My servant commited a sin and then he came to realise that he has a Lord Who forgives the sins and takes to account (the sinner) for the sin. He then again committed a sin and said: My Lord, forgive me my sin, and God said: My servant committed a sin and then came to realise that he has a Lord Who would forgive his sin or would take (him) to account for the sin. He again committed a sin and said: My Lord, forgive me for my sin, and God said: My servant sas committed a sin and then came to realise that he has a Lord Who forgives the sins or takes (him) to account for sin. O servant, do what you like. I have granted you forgiveness.
Abdul A'la said: I do not know whether he said thrice or four times to do" what you desire". The hadlth has been narrated on the authority of Abdul A'la b. Hammad with the same chain of transmitters.

Bk 37, No.6643:
Abu Huraira reported lie heard Rasul as saying that a servant committed a sin. The rest of the hadith is the same, but there is a slight variation of wording.

Bk 37, No.6644:
Abu Mu'sa said Rasul said that God Stretches out His Hand during the night so that the people repent for the fault committed from dawn till dusk and He stretches out His Hand daring the day so that the people may reprint for the fault committed from dusk to dawn. (He would accept repentance) before the sun rises in the west (before the Day of Resurrection). A hadith like this has been narrated on the authority of Shuba with the same chain of transmitters.
Chapter 6: ALLAH'S SENSE OF HONOUR, AND HIS PROHIBITION OF THE ABOMINABLE ACTS

Bk 37, No.6645:
Abdullah said Rasul said: Nothing is more loveable to Allah than His praise as He has praised Himself and no one is more self-respecting than Allah Himself and it As because of this that He has prohibited abominable acts.

Bk 37, No.6646:
Abdullah said Rasul said: None is more self-respectidg than Allah and it is because of this that He has prohibited abominable acts-both visible and invisible-and none loves His praise more than Allah Himself.

Bk 37, No.6647:
Ibn Masud reported it directly from Rasul 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.

Bk 37, No.6648:
Ibn Masud said Rasul said: None loves one's own praise more than Allah, the Exalted and Glurious, does. It is because of this that He has praised Himself, and none is more self-respecting than Allah and it is because of this that He has prohibited abominable acts and there is none who is more anxious to accept the apologies of the people than Allah Himself and it is because of this that He has revealed the Book and sent the Messengers.

Bk 37, No.6649:
Abu Huraira said Rasul said: Allah is self-respecting and a believer is also self-respecting and the respect of Allah is injured if a believer does what He has forbidden him to do.

Bk 37, No.6650:
This hadith has been narrated on the authority of Asma' daughter of Abu Bakr, through another chain of transmitters.

Bk 37, No.6651:
Abu Salama reported from Abu Huraira that he narrated that Rasul said: There is none more self-respecting than God There is no mention of the narration of Asma'.

Bk 37, No.6652:
Asma' said Rasul said: There is none more self-respecting than God.

Bk 37, No.6653:
Abu Huraira said Rasul said: A believer is self-respecting and Allah is extremely self-respecting.

Bk 37, No.6654:
This hadith has been narrated on the authority of Shuba through another chain of transmitters.
Chapter 7: THE WORDS OF ALLAH" THE GOOD DEEDS TAKE AWAY THE EVIL DEEDS"

Bk 37, No.6655:
Ibn Masud reported that a person kissed a woman and he came to Rasul and made a mention of that to him. It was (on this occasion) that this verse was revealed:" And observe prayer at the (two) ends of the day and in the first hours of the night. Surely, good deeds take away evil deeds. That is a reminder for the mindful" (xi. 115). That person said: Rasul, does it concern me only? He (Rasul) said: It concerns every one of my Unimah, who acts according to it.

Bk 37, No.6656:
Ibn Masud reported that a person came to Rasul 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 God revealed this verse (as mentioned above).

Bk 37, No.6657:
This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters that a person had taken liberty with a woman less than fomication. He came to Umar b. Khatab and he took it to be a serious offence. Then he came to Abu Bakr and he also took it to be a serious offence. Then he came the Allahs Rasul and he made a mention of this to him. The rest of the hadith is the same.

Bk 37, No.6658:
Abdullah reported that a person came to Rasul and said: Rasul, I sported with a woman in the outskirts of Medina, and I have committed an offence short of fornication. Here I am (before you), kindly deliver verdict about me which you deem fit. Unar said: Allah concealed your fault. You had better conceal it yourself also. Rasul, however, gave no reply to him. The man stood up and went away and Rasul sent a person after him to call him and be recited this verse:" And observe prayer at the ends of the day and in the first hours of the night. Surely, good deeds take away evil deeds. That is a reminder for the mindful" (xi. 115). A person amongst the people said: Rasul, does it concern this marn only? Thereupon he (Rasul) said: No, but the people at large.

Bk 37, No.6659:
This hadith has been transmitted by Abu al-Ahwas and in this (these words are) also found: Muadh said: Rasul, does it concern this particular case or to all of us? And he (Rasul) said: Of course, to all of you.

Bk 37, No.6660:
Anas reported that a person came to Rasul said: Rasul, I have committed an offence which deserves imposition of haad, so impose it upon me according to the Book of Allah. Thereupon he said: Were you not present with us at the time of prayer? He said: Yes. Thereupon he said: You have been granted pardon.

Bk 37, No.6661:
Abu Umama said: We were sitting in the mosque in the company of Rasul. A person came there and said: Rasul, I have committed an offence which deserves the imposition of hadd upon me, so impose it upon me. Rasul kept silent. He repeated it and said: Rasul, I have committed an offence which deserves the imposition of hadd upon me, so impose it upon me. He (Rasul) kept silent, and it was at this time that Iqama was pronounced for prayer (and the prayer was observed). And when Rasul had concluded the payer that person followed Rasul. Abu Umama said: I too followed Rasul after he had concluded the prayer, so that I should know what answer he would give to that person. That person remained attached to Rasul and said: Rasul, I have committed an offence which deserves imposition of hadd upon me, so impose it upon me. Abu Umama said Rasul said to him: Didn't you see that as you got out of the house, you performed ablution perfectly well. He said: Rasul, of course. I did it. He again said to him: Then you observed prayer along with us. He said: Rasul, yes, it is so. Thereupon Rasul said to him: Verily, Allah has exempted you from the imposition of hadd, or he said. From your sin.

Bk 37, No.6662:
Abu Saeed Kuzri said Rasul said: 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.

Bk 37, No.6663:
Abu Saeed Kuzri said Rasul said that a man killed ninety-nine persons and then he began to make an inquiry whether there was any way left for him for repentance. He came to a monk and asked him about that, and he said: There is no chance for repentance for you. He killed the monk also and then began to make an inquiry and moved from one village to another village where there lived pious persons, and as he had covered some distance, he was overtaken by death, but he managed to crawl upon his chest (to the side nearer to the place where the pious men lived). He died and then there was a dispute between the angels of mercy and the angels of punishment and (when it was measured) he was found to be nearer to the village where pious persons were living equal to the Space of a span and he was thus included among them.

Bk 37, No.6664:
This hadith has been narrated on the authority of Qatida 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."
Chapter 8: THROWING OF NON-BELIEVERS IN HELL-FIRE FOR BELIEVERS AS DIVINE GRACE AND MERCY

Bk 37, No.6665:
Abu Musa' said Rasul said: When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire.

Bk 37, No.6666:
Abu Burda reported on the authority of his father that Rasul said: No Muslim would die but Allah would admit in his stead a Jew or a Christian in Hell-Fire. Umar b. Abdul Aziz took an oath: By One besides Whom there is no god but He, thrice that his father had narrated that to him from Rasul.

Bk 37, No.6667:
This hadith has been transmitted on the authority of 'Aun b. Utba.

Bk 37, No.6668:
Abu Burda said Rasul said: There would come people amongst the Muslims on the Day of Resurrection with as heavy sins as a mountain, and Allah would forgive them and He would place in their stead the Jews and the Christians. (As far as I think), Abu Raub said: I do not know as to who is in doubt. Abu Burda said: I narrated it to Umar b. Abdul Aziz, whereupon he said: Was it your father who narrated it to you from Rasul? I said: Yes.

Bk 37, No.6669:
Safwan b. Muhriz reported that a person said to Ibn Umar: How did you hear Rasul as saying something about intimate conversation? He said: I heard him say: A believer will be brought to his Lord on the Day of Resurrection and He would place upon him His veil (of Light) and make him confess his faults and say: Do you recognise (your faults)? He would say: My Lord, I do recognise (them). He (the Lord) would say: I concealed them for you in the world. And today I forgive them. And he would then be given the Book containing (the account of his) good deeds. And so far as the non-believers and hypocrites are concerned, there would be general announcement about them before all creation telling them that these (people, i.e non-believers and hypocrites) told a lie about Allah.
Chapter 9: PERTAINING TO THE REPENTANCE OF Kab B. MALIK AND HIS COMPANIONS

Bk 37, No.6670:
Ibn Shihab reported that Rasul made an expedition to Tabuk and he (Rasul) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abdul Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. 'Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Rasul from the Battle of Tabuk. Kab b. Malik said: I never remained behind Rasul from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Rasul and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Rasul on the night of 'Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Rasul on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Rasul set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Rasul at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from God (descended in connection with them).
And Rasul set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Rasul made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Rasul set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Rasul as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Rasul took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu' Salama said: Rasul, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh said: Woe be upon that what you contend. Rasul, by Allah, we know nothing about him but good. Rasul, however, kept quiet. It was during that time that he (Rasul) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage).
Thereupon Rasul said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa' of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Rasul was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Rasul was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Rasul arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two rakas of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Rasul accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (Rasul) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Rasul, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition).
Thereupon, Rasul said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu' Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Rasul as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Rasul would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Rasul and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia 'Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Rasul forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Rasul as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not).
Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arn't you well aware of the fact that I love Allah and His Messenger the most. He kept quiet. I again repeated saying: I adjure you by Allah. arn't you well aware of the fact that I love Allah and His Messenger the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (Rasul) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Rasul received no revelation, there came Rasul's Messenger to me and said: Verily, Rasul has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and don't have sexual contact with her.
The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Rasul and said: Rasul, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but don't go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Rasul in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Rasul, for I cannot say what Rasul may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which God has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal' saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Rasul had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them.
I came to Rasul and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Rasul had been sitting there amongst persons. So Talha b. 'Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Rasul with Assalam-o-'Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Rasul. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Rasul that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Rasul, am I allowed to give in charity my wealth for Allah's sake and for the sake of His Messenger? Thereupon Rasul said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Rasul, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Rasul up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and God revealed these verses:"
Certainly, Allah has turned in Mercy to Rasul and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Rasul and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Rasul and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was God Who gave decisions in our case, three who remained behind. (The words of the Koran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

Bk 37, No.6671:
Abdullah b. Kab, who was his (Kab's) guide as he became blind, reported that he heard from Kab b. Malik the story of his staying behind Rasul from the expedition of Tabuk. The rest of the hadith is the same (but with this variation) that in the narration transmitted on the authority of Yunus (the words are): When Rasul intended to set on an expedition he kept It as a secret, but. be did not do so in thic. expedition. And in the narration transmitted on the authority of Muhammad b. Abdullah b. Muslim, there is no mention of Abu Khaithanaand no mention of his meeting with Rasul.

Bk 37, No.6672:
Reports Abdullah b. Kab and he was the guide of Kab as he lost his eyesight and he was the greatest scholar amongst his people and he retained in his mind many ahadith of the Companions of Rasul. He said: I heard my father Kab b. Malik, and he fas one of those three whose repentance was accepted (by Allah). He transmitted that He never lagged behind Rasul from any expedition that he undertook except two expeditions; the rest of the hadith is the same, and in the tradition narrated through another chain of transmitters the words are:" That Rasul set out on an expedition with a large number of persons more than ten thousand and this could not be recorded in the census register."
Chapter 10: HADITH PERTAINING TO THE LIE ABOUT (HADRAT) Aisha SIDDIQA AND ACCEPTING OF REPENTANCE OF THOSE WHO BROUGHT FALSE ALLEGATION ABOUT HER

Bk 37, No.6673:
Saeed b.Musayyib, Urwa b. Zubair, 'Alqama b. Waqqas and 'Ubaidullah b. Abdullah b. Utba b. Masud--all of them reported the story of the false allegation against Aisha, Wife. And they (the slanderers) said what they had to say, but Allah exonerated her of this charge and all of them reported a part of the hadith and some of them who had better memories reported more and with better retention, and I tried to retain this hadith (listening) from every one of them that they reported to me and some of them attested the other. (The sumaried substance of the false allegation is this): Aisha said: Whenever Rasul intended to set out on a journey he cast lots amongst his wives and he took one with him in whose favour the lot was cast. It so happened that he cast lots amongst us while setting out on a battle and it was cast in my favour, so I set out along with Rasul. This relates to the period when the revelation concerning the commands of veil had been made. I was carried in a haudaj and I was brought down where we had to stay. In short, when we set out for return journey from the expedition and our caravan was near Medina, Rasul commanded one night to march forward. I also got up when the command for the march was given and moved on until I went out of the encampments of the army and after relieving myself I came to my place. I touched my chest and found that my necklace which had been made of the stones of zafar had been broken. I retraced my steps and tried to search my necklace and this detained me there. The group of people who saddled my ride and placed my haudaj carrying me upon the camels marched on. They were under the impression that I was in it. The women in those days were light of weight and they did not wear much flesh, as they ate less food; so they did not perceive the weight of my haudaj as they placed it upon the camel as I was a young girl at that time. So they drove the camel and Eet out and I found my necklace after the army had marched. I came to my place and there was none to call and none to respond (the call).
I waited at my place under the impression that when the people would riot find me they would come back. So I kept sitting at my place. I was overpowered by sleep and slept. Safwan b. Muattal Sulami Dhakwini, who had lagged behind the army because of taking rest came to my place walking in the latter part of the night and he saw the body of a person who was asleep. He came to me and recognised me as he had seen rue before it was enjoined to observe purda. I got ap by his voice as he recited Inna lillahi wa inna ilaihi raji'un [we are for Allah and to Him we have to return. ] and I covered my head with my headdress. By Allah, he did not speak to me a word and I did not hear a word from him except Inna lillahi. He made his camel kneel down and I amounted the camel as he pressed tLe camel's foreleg and he moved on leaning the camel by the nose string on which I was riding until we came to the army where it had encamped for rest because of extreme heat. Woe be upon those who harboured doubts about me and the most notorious among them was Abdullah b. Ubayy, the great hypocrite. We came to Medina and I fell sick for a month. The people had been deliberating over the statements of those who had brought these calumnies against me. I was absolutely unaware of anything concerning that. This, however, caused doubt in my mind that I did not see Rasul treating me with such kindness with which he treated me as I fell ill before this. Rasul would coome and greet me with Assalam-o-'Alaikum and only ask me how I was. This caused doubt in my mind, but I was unaware of the evil. I wept outside despite my failing health and there went along with me Umm Mistah and she said the daughter of Abu Rhm b. Muttalib b. Abd Manaf and his mother was the daughter of Sakhr b. Amir, the sister of the mother of Abu Bakr Sidiq and his son was Mistah b. Uthatha b. Abbad b. Muttalib. I and the daughter of Abu Rahm set towards the direction of my house. Something got into the head dress of Umm Mistah and she said: Woe be upon Mistah. And I said. Woe be upon what you say. Do you curse people who had participated in Badr? She said: Innocent woman, have you not heard what he said? I said: What did he say? She conveyed to me the statement of those who had brought false allegations against me. So my illness was aggravated.
I went to my house and Rasul came to me and he greeted me and then said: How is that woman? I said: Do you permit me to go to the (house) of my parents? She (further) said: I had at that time made up my mind to confirm this news from them. Rasul permitted me. So I came to (the house of) my parents and said to my mother: Mother, do you know what the people are talking about? She said: My daughter, you should not worry. By Allah, if there is a handsome woman who is loved by her husband and he has co-wives also they talk many a thing about her. I said: Hallowed be Allah, what are the people talking about? I wept during the whole night until it was morning and I did not have a wink of sleep and I wept even in the morning. As the revelation was delayed (in regard to this matter), so Rasul called Ali ibn Abi 'Talib and Usama b. Zaid in order to seek their advice in regard to the separation of his wife. Usama b. Zaid told Rasul about the innocence of his wives and what he knew about his love for them. He said: Rasul, they are your wives and we know nothing else about thembut goodness. And as for Ali ibn Abu Talib, he said: Allah has not put any unnecessary burden upon you (in regard to your wives). There are a number of women besides her and if you ask that maidservant (Barira) she will tell you the truth. So, Rasul called Bailra and said: Barira, did you see anything in Aisha which can cause doubt about her? Barira said: By Him Who sent thee with the truth, I have seen nothing objectionable in her but only this much that she is a young girl and she goes to sleep while kneading the flour and the lamb eats that. Thereupon Rasul mounted the pulpit and sought vindication against Abdullah b. Ubayy b. Salul, and he further said: Who would exonerate me from imputations of that person who has troubled (me) in regard to my family? By Allah, I find nothing in my wife but goodness and the person whom the people have mentioned in this connection is, according to my knowledge, a thoroughly pious person, and he did never get into my house but along with me. Saad b. Muadh stood up and said: Rasul, I defend your honour against him. If he belong to the tribe of Aus we would strike his neck and if he belongs to the tribe of our brother Khazraj and you order us we would comply with your order.
Then Saad b. Ubada stood up. He was chief of the Khazraj tribe. He was otherwise a pioas man but he had some what tribal partisanship in him and he said to Saad b. Muadh: By the everlasting existence of Allah. you are not stating the fact, you will not be able to kill him and you will not have the power to do so. Thereupon, Usaid b. Hudair stood up, and he was the first cousin of Saad b. Muadh and said to Saad b. Ubada: By the everlasting existence of Allah, you are not stating the fact. We would kill him. You are a hypocrite and so you argue in defence of the hypocrites, and thus both the tribes Aus and Khazraj were flared up, until they were about to fall upon one another and Rasul kept standing upon the pulpit and Rasul tried to subside their anger until they became silent and thus there was silence. Aisha further said: I spent the whole day in weeping and even the night and could not have a wink of sleep even next night. My parents thought that this constant weeping of mine would break my heart. I wept and they sat beside me. In the meanwhile a woman of the Ansar came to see me. I permitted her to see me and she also began to weep. And we were in this very state that Rasul came and he greeted me and then sat down. He had never sat with me since a month when this rumour was afloat, and there was no revelation (to clarity) my case. Rasul recited Tashahhud (there is no god but Allah and Muhammad is His Rasul) and then said: Coming to the point, Aisha, this is what has reached me about you and if you are innocent, Allah would Himself vindicate your honour, and if accidentally there has been a lapse on your part sock forgiveness of Allah; He will pardon thee for when a servant makes a confession of his fault and turns (to Him) penitently, Allah also turns to him (mercifully) accepting his repentance.
When Rasul talked, my tears dried up and not even a single drop of tear was perceived by me (rolling out of my eyes). I said to my father: You give a reply to Rasul on my behalf. He said: By Allah, I do not know what I should say to Rasul. I then said to my mother: Give a reply to Rasul on my behalf, but she said: By Allah, I do not know what I should say to Rasul. I was a small girl at that time and I had not read much of the Koran (but I said): By Allah, I perceive that you have heard about this and it has settled down in your mind and you have taken it to be true, so if I say to you that I am quite innocent, and Allah knows that I am innocent, you would never believe me to be true, and if I confess to (the alleged) lapse before you, whereas Allah knows that I am completely innocent (and I have not committed this sin at all), in that case You will take me to be true and, by Allah, I, therefore, find no other alternative for me and for you except that what the father of Yousuf said:, (My course is) comely patience. And Allah it is Whose help is to be sought for in that (predicament) which ye describe" (xii 18). After this I turned my face to the other side and lay down on my bed. By Allah, I was fully aware of this fact that I was innocent but I did not expect that Allah would descend Wahy Matlu (Koranic Wahy) in my case as I did not think myself so much important that God would speak in this matter in words to be recited. I only hoped that Allah would in vision give an indication of my innocence to Rasul during his sleep. And, by Allah, Rasul had not moved an inch from where he had been sitting and none from the members of my family had gone that God descended revelation upon Rasul there and then and he felt the burden which he used to feel at the time of receiving revelation. He began to perspire because of the burden of words of Allah as they descended upon him even during the winter season and there fell the drops of his sweat like silvery beads. When this state of receiving revelation was over, Rasul smiled and the first words which he spoke to me were that he said: Aisha, there is glad tidings for you. Verily, Allah has vindicated your honour, and my mother who had been standing by me said: Get up (and thank him, i.e Rasul). I said: By Allah, I shall not thank him and laud him but Allah Who has descended revelation vindicating my honour. She (Aisha) said: God revealed:" 'Verily, those who spread the slander are a gang among you" (and) ten (subsequent) verses in regard to my innocence. She further said: Abu Bakr used to give to Mistah (some stipend) as a token of kinship with him and for his poverty and he (Abu Bakr) said: By Allah, now I would not spend anything for him. Aisha said: It was upon this that God revealed this verse:" And let not those who possess dignity and ease among you swear to give to the near of the kin" up to" Yearn ye not that Allah may forgive you?" Hibban b. Musa' said that Abdullah b. Mubarak used to say: It is a verse contained in the Book which most (eminently) brightens the hope.
Abu Bakr said: By Allah, I wish that Allah should pardon me. I shall never stop this stipend. So he continued to give him the stipend which he had withdrawn. Aisha said that Rasul asked Zainab, daughter of Jahsh, Wife, about me what she knew or what she had seen in me, and she said: Rasul, I shall not say anything without hearing (with my ears) and seeing with my eyes. By Allah, I find nothing in her but goodness. (And she stated this in spite of the fact) that she was the only lady who amongst the wives of Rasul used to vie with me but Allah saved her in bringing false allegation against me because of her God-consciousness. Her sister Hamna bint Jahsh, however, opposed her and she was undone along with others.

Bk 37, No.6674:
This hadith has been narrated on the authority of Zuhri through other chains of transmitters but with a slight variation of wording. In the hadith transmitters on the authority of Urwa, there is an addition of these words:" Aisha did not like that Hassan should be rebuked in her presence and she used to say: It was he who wrote this verse also:" 'Verily, my father and my mother and my honour, those are all meant for defending the honour of Muhammad against you." And Urwa further reported that Aisha said: By Allah, the person, about whom the allegation was trade used to say: Hallowed be Allah, by One, in Whose hand is my life, I have never unveiled any woman, and then he die, & as a martyr in the cause of Allah, and in the narration transmitted on the authority of Ya'qub b. Ibrahim., the word is Mu'irin and in the narration transmitted on the'authority of Abdul Razzaq it is Mughirin. Abd b. Humaid said: I said to Abdul Razzaq: What does this word Mughirin mean? And he said: Al- waghra means intense heat.

Bk 37, No.6675:
Aisha said: When I came under discussion what the people had to say about me, Rasul stood up for delivering an address and he recited tashahhud (I bear witness to the fact that iheie is no god but Allah) and praised Allah, lauded Him what He rightly deserves and then said: Coming to the point. Give me an advice about them who have brought false charge about my family. By Allah, I know no evil in the members of my family and the person in connection with whom the false charge is being levelled, I know no evil in him too. And he never entered my house but in my presence and when I was away on a journey, he remained with me even in that. The rest of the hadith is the same but with this change that Rasul came to my house and asked my maidservant and she said: By Allah, I know no fault in her but this that she sleeps, and goat comes and eats the kneaded flour. Some of the Companions (of Rasul) scolded her and said: State the fact before Rasul and they even made a pointed reference (to this incident). She said: gallowed be Allah. By Allah, I know about her as does the jeweller know about the pure piece of gold. And when this news reached the person in connection with whom the allegation was made he said: Hallowed be Allah. By Allah, I have never unveiled any woman. Aisha said: He fell as a martyr in the cause of Allah, and there is this addition in this hadith that the people who had brought false allegation amongst them were Mistah and Hamna and Hassan. And so far as the hypocrite Abdullah b. Ubayy is concerned, he was one who tried his best to gather the false news and then gave them the wind. And he was in fact a fabricator and there was Hamna, daughter of Jahsh with him.
Chapter 11: THE EXONERATION OF THE SLAVEGIRL OF RASUL FROM A FALSE CHARGE

Bk 37, No.6676:
Anas reported that a person was charged with fornication with the slavegirl of Rasul. Thereupon Rasul said to Ali: Go and strike his neck. Ali came to him and he found him in a well making his body cool. Ali said to him: Come out, and as he took hold of his hand and brought him out, he found that his sexual organ had been cut. Hadrat Ali refrained from striking his neck. He came to Rasul and said: Rasul, he has not even the sexual organ with him.

# Book: 38 Pertaining To The Charateristics Of The Hypocrites And Command Concerning Them (Kitab Sifat Al-Munafiqin Wa Ahkamihim)

Chapter 1:

Bk 38, No.6677:
Zaid b. Arqam said: We set out on a journey along with Rasul in which we faced many hardships. Abdullah b. Ubayy said to his friends: Do not give what you have in your possession to those who are with Rasul until they desert him. Zubair said: That is the reciting of that person who recited as min haulahu (from around him) and the other reciting is man haulahia (who are around him). And in this case when we would return to Medina the honourable would drive out the meaner therefrom (lxiv. 8). I came to Rasul and informed him about that and he sent someone to Abdullah b. Ubayy and he asked him whether he had said that or not. He took an oath to the fact that he had not done that and told that it was Zaid who had stated a lie to Rasul. Zaid said: I was much perturbed because of this until this verse was revealed attesting my truth:" When the hypocrites come" (lxiii. 1). Rasul then called them in order to seek forgiveness for them, but they turned away their heads as if they were hooks of wood fixed in the wall (lxiii. 4), and they were in fact apparently good-looking persons.

Bk 38, No.6678:
Jabir reported Rasul came to the grave of Abdullah b. Ubayy, brought him out from that, placed him on his knee and put his saliva in his mouth and shrouded him in his own shirt and Allah knows best.

Bk 38, No.6679:
Jabir reported that Rasul came to the grave of Abdullah b. Ubayy as he was placed in that. The rest of the hadith is the same.

Bk 38, No.6680:
Ibn Umar reported that when Abdullah b. Ubayy b. Salul died. His son Abdullah b. Abdullah (b. Ubayy) came to Rasul and begged him that he should give him his shirt which he would use as a coffin for his father, he gave him that. He then begged that he should conduct funeral prayer for him. Rasul had hardly got up to observe the prayer for him that Umar stood up and caught hold of the garment of Rasul and said: Rasul, are you going to conduct prayer for this man, whereas Allah has forbidden you to offer prayer for him? Thereupon Rasul said: Allah has given me an option as He has said:" You may beg pardon for them or you may not beg pardon for them, and even if you beg pardon for them, seventy times" (ix. 80), and I am going to make an addition to the seventy. He was a hypocrite and Rasul offered prayer for him and God revealed this verse:" Do not offer prayer for any one of them at all and do not stand upon their graves for (offering prayer over them)" (ix. 84).

Bk 38, No.6681:
This hadith has been narrated on the authority of Abdullah with the same chain of transmitters but with this addition:" He then abandoned offering (funeral) prayer for them."

Bk 38, No.6682:
Ibn Masud reported that there gathered near the House three persons amongst whom two were Quraishi and one was a Thaqafi or two were Thaqafis and one was a Quraishi. They lacked understanding but wore more flesh. One of them said: Do you think that Allah hears as we speak? The other one said: He does hear when we speak loudly and He does not hear when we speak in undertones, and still the other one said: If He listens when we speak loudly, He also listens when we speak in undertones. It was on this occasion that this verse was revealed:" You did not conceal yourselves lest your ears, your eyes and your skins would stand witness against you" (xli. 22).

Bk 38, No.6683:
This hadith has been narrated on the authority of Abdullah through another chain of transmitters.

Bk 38, No.6684:
Zaid b. Thabit reported that Rasul set out for Uhud. Some of those persons who were with them came back. The Companions of Rasul were divided in two groups. One group said: We would kill them, and the other one said: No, this should not be done, and it was on this occasion that this verse was revealed:" Why should you, then, be two parties in relation to hypocrites?" (iv. 88).

Bk 38, No.6685:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

Bk 38, No.6686:
Abu Saeed Khuzri reported that during the lifetime of Rasul the hypocrites behaved in this way that when Rasul set out for a battle, they kept themselves behind, and they became happy that they had managed to sit in the house contrary to (the act of) Rasul, and when Rasul came back, they put forward excuses and took oath and wished that people should laud them for the deeds which they had not done. It was on this occasion that this verse was revealed:" Think not that those who exult in what they have done, and love to be praised for what they have not done-think not them to be safe from the chastisement; and for them is a painful chastisement" (iii. 18).

Bk 38, No.6687:
Humaid b. Abdul Rahman b. Auf reported that Marwan said to Rafi, his chamberlain, that he should go to Ibn Abbas and ask him: If every one of us be punished for his being happy upon his deed and for his being praised for what he has not done, nobody would be saved from the torment. Ibn Abbas said: What you have to do with this verse? It has been in fact revealed in connection with the people of the Book." Then Ibn Abbas recited this verse:" When Allah took a covenant from those who had been given the Book: You shall explain it to people and shall not conceal this" (iii. 186), and then Ibn Abbas recited this verse:" Think not that those who exult in what they have done and love to be praised for what they have not done" (iii. 186). Ibn Abbas (further) said: Rasul asked them about something and then they concealed that and they told him something else and they went out and they thought that they had informed him as lie had asked them and they felt happy of what they had concealed.

Bk 38, No.6688:
Qais said: I said to Ammar: What is your opinion about that which you have done in case (of your siding with Hadrat Ali)? Is it your personal opinion or something you got from Rasul? Ammar said: We have got nothing from Rasul which people at large did not get, but Hudhaifa told me that Rasul had especially told him amongst his Companion, that there would be twelve hypocrites out of whom eight would not get into Paradise, until a camel would be able to pass through the needle hole. The ulcer would be itself sufficient (to kill) eight. So far as four are concerned, I do not remember what Shuba said about them.

Bk 38, No.6689:
Qais b. 'Ubad said: 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 Rasul for it, is likely for one to err in one's own discretion or was it because of any covenant that Rasul got from you? He said: It was not because of any covenant that Rasul got from us which he did get from other people, and he further said that Rasul 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.

Bk 38, No.6690:
Abu Tufail reported that there was a dispute between Hudhaifa and one from the people of Aqaba as it happens amongst people. He said: I adjure you by Allah to tell me as to how many people from Aqaba were. The people said to him (Hudhaifa) to inform him as he had asked. We have been informed that they were fourteen and If you are to be counted amongst them, then they would be fifteen and I state by Allah that twelve amongst them were the enemies of Allah and of His Messenger in this world. The rest of the three put forward this excuse: We did not hear the announcement of Rasul and we were not aware of the intention of the people as he (Rasul) had been in the hot atmosphere. He (Rasul) then said: The water is small in quantity (at the next station). So nobody should go ahead of me, but he found people who had gone ahead of him and he cursed them on that day.

Bk 38, No.6691:
Jabir said Rasul said: He who climbed this hill, the hill of Murar, his sins would be obliterated as were obliterated the sins of Bani Israel. So the first to take their horses were the people of Banu Khazraj. Then there was a ceaseless flow of persons and Rasul said to them: All of you are those who have been pardoned except the owner of a red camel. We came to him and said to him: You also come on, so that Rasul may seek forgiveness for you. But he said: By Allah, so far as I am concerned, the finding of something lost is dearer to me than seeking of forgiveness for me by your companion (Rasul), and he remained busy in finding out his lost thing.

Bk 38, No.6692:
Jabir said Rasul said: He who would climb this hill of Murar. The rest of the hadith is the same but with this variation that it was a desert Arab who was finding out his lost thing.

Bk 38, No.6693:
Anas b. Malik said: There was a person amongst us who belonged to the tribe of Bani Najjar and he recited sura Baqarah and sura Al-i-Imran and he used to transcribe for Rasul. He ran away as a rebel and joined the People of the Book. They gave it much importance and said: He is the person who used to transcribe for Muhammad and they were much pleased with him. Time rolled on that Allah caused his death. They dug the grave and buried him therein, but they found to their surprise that the earth had thrown him out over the surface. They again dug the grave for him and buried him but the earth again threw him out upon the surface. They again dug the grave for him and buried him but the earth again threw him out upon the surface. At last they left him unburied.

Bk 38, No.6694:
Jabir reported that Rasul came back from a journey and as he was near Medina, there was such a violent gale that the mountain seemed to be pressed. Rasul said: This wind has perhaps been made to blow for the death of a hypocrite, and as he reached Medina a notorious hypocrite from amongst the hypocrites had died.

Bk 38, No.6695:
Iyas reported on the authority of his father: We went along with Rasul to visit a person suffering from fever. When I placed my hand upon him, I said: By Allah, I have never seen, till this day, a person running higher temperature than he. Thereupon Rasul, turning his face to his companions, said: May I not inform you of a severer temperature than this which these two persons would run on the Day of Resurrection? And they were two hypocrites riding upon the camel turning their back towards (the Muslims).

Bk 38, No.6696:
Ibn Umar said Rasul said: The similitude of a hypocrite is that of a sheep which roams aimlessly between two flocks. She goes to one at one time and to the other at another time.

Bk 38, No.6697:
Ibn Umar said Rasul said like this but with this change of words:" She sometimes finds a way in one flock and then in another flock."

# Book: 39 The Book Giving Description of the Day of Judgement, Paradise and Hell (Kitab Sifat Al-Qiyamah wa'l Janna wa'n-Nar)

Chapter 1: DESCRIPTION OF THE DAY OF JUDGMENT, PARADISE AND HELL

Bk 39, No.6698:
Abu Huraira said Rasul said: A bulky person would be brought on the Day of judgment and he would not carry the weight to the eye of Allah equal even to that of a gnat. Nor shall We set up a balance for them on the Day of Resurrection" (xviii. 105).

Bk 39, No.6699:
Ibn Masud reported that a Jew scholar came to Rasul and said. Muhammad, or Abu al-Qasim, verify, God. would carry the Heavens on the Day of Judgment upon one finger and earths upon one finger and the mountains and trees upor one finger and the ocean and moist earth upon one finger-in fact the whole of the creation upon one finger, and then He would stir them and say: I am your Lord, I am your Lord. Thereupon Rasul smiled testifying what that scholar had said. He then recited this verse:" And they honour not Allah with the honour due to Him; and the whole earth will be in His grip on the Day of Resurrection and the heaven* r*Utd up in His right hand. Glory be to Him I and highly Exalted is Re above what they associate (with Him)" (xxxix. 67).

Bk 39, No.6700:
This hadlth has been narrated on the authority of Mansur with the same chain of truemittm (and the words are): A Jew scholar came to Rasul. The rest of the hadith is the same, but there is no mention of" then He would stir them." But there is this addition:" I saw Rasul smiling so much that his front teeth appeared and testifying him (th Jew scholar) ; then Rasul recited the verse:" And they honour not Allah with the honour due to Him" (xxxix. 67).

Bk 39, No.6701:
Abdullah reported that a person from the People of the Book came to Rasul and said: Abu al-Qasim, verify, Allah would carry tho Reavmo upon one finger and the earths upon one finger and the trees and moist earth upon one finger and in fact the whole of the creation upon one finger and then say: I am your Lord. I an your Lord. And he (the narrator) further said: I saw Allah's Massenger fooling so much hppy that his front teeth became visible and then he recited the Yeife:" And they honour not Allah with the honour due to Him" (xxxix. 67).

Bk 39, No.6702:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters but with a slight variation of wording.

Bk 39, No.6703:
Abu Huraira said Rasul said: Allan will take in His grip the earth ou the Day of Judgment and He would roll up the sky in His right hand and would say: I am the Lord; wbere are the sovereigns of the world?

Bk 39, No.6704:
Ibn Umar said Rasul said: God would fold the Heavens on the Day of Judgment and then He would place them on His tight hand and say: I am the Lord; where are the haughty and where are the proud (today)? He would fold the' earth (placing it) on the lef t hand and say: I am the Lord; where are the haughty and where are the proud (today)?

Bk 39, No.6705:
Abdullah b. Miqsam reported that he saw Ibn Umar as he narrated Rasul as saying: God would take in His hand His Heavens and His Earth, and would say: I am Allah. And He would clench His fingers and then would open them (and say): I am your Lord. I saw the pulpit in commotion from underneath because of something (vib-ating) there. And (I felt this commotion so much) that I said (to myself): It may not fall with Allah's Massenger upon it.

Bk 39, No.6706:
Abdullah b. Miqsam reported that Ibn Umar said: I saw Allah'h Messenger upon the pulpit and he was saying that the Mighty Lord would take hold of the Heavens and earth in His hand. The rest of the hadith is the same,
Chapter 2: THE BEGINNING OF THE CREATION AND THE CREATION OF ADAM

Bk 39, No.6707:
Abu Haraira reported that Rasul took hold of my hands and said: God created the clay on Saturday and He created the mountains on Sunday and He created the trees on Monday and He created the things entailing labour on Tuesday and created light on Wednesday and lie caused the animals to spread on Thursday and created Adam after Asr on Friday;the last creation at the last hour of the hours of Friday, i.e between afternoon and night.
Chapter 3: PERTAINING TO RE-BIRTH, ASSEMBLING AND CHARACTERISTICS OF THE EARTH ON THE DAY OF RESURRECTION

Bk 39, No.6708:
Sahl b. Saad said Rasul said: The people will be assembled on tee Day of Resurrection on a white plain with a reddish tinge like the loaf of white bread with no marks set up for anyone.

Bk 39, No.6709:
Aisha said: I asked Rasul about the words of God:" The day when the earth would be changed for another earth and Heaven would be changed for another Heaven (XiV. 48), (and inquired: ) (Rasul), where would the people be on tnat day? He said: They would be on the Sirit.
Chapter 4: THE FEAST FOR THE INHABITANTS OF PARADISE

Bk 39, No.6710:
Abu Saeed Khuzri said Rasul said that the earth would turn to be one single bread on the Day of Resurrection and the Almighty would turn it in His hand as one of you turns a loaf while on a journey. It would be a feast arranged in the honour of the people of Paradise. He (the narrator) further narrated that a person from among the Jews came and he said: Abu al-Qasim, may the Compassionate Lord be pleased with you! May I inform you about the feast arranged in honour of the people of Paradise on the Day of Resurrection? He said: Do it, of course. He said: The earth would become one single bread. Then Rasul looked towards us and laughed until his molar teeth became visible. He then again said: May I inform you about that with which they would season it? He said: Do it, of course. He said: Their seasoning would be balim and fish. The Companions of Rasul said: What is this balam? He said: Ox and fish from whose excessive livers seventy thousand people would be able to eat.

Bk 39, No.6711:
Abu Huraira said Rasul said: If ten scholars of the Jews would follow me, no Jew would be left upon the surface of the earth who would not embrace Islam.
Chapter 5: THE QUESTION OF A JEW FROM RASUL ABOUT SOUL AND HIS WORDS." THEY ASK THEE ABOUT THE SOUL"

Bk 39, No.6712:
Abdullah (b. Masud) said: As I was going aloog with Rasul in a cultivable land and he (Rasul) was walking with the support of a wood, a group of Jews happened to meet him. Some of them said to the others: Ask him about the Soul. They said: Wbat is your doubt about it? There is a possibility that you may ask him about anything (the answer of) which you may not like. They said: Ask him. So one amongst them asked him about the Soul. Rasul kept quiet and he gave no reply and I came to know that revelation was being sent to him, so I stood at my place and thus this revelation descended upon him:" They ask thee 'about Soul. Say: The Soul is by the Commandment of my Lord, and of Knowledge you are given but a little" (xvii. 58).

Bk 39, No.6713:
Abdullah said: I was walking along with Rasul in a field of Medina. The rest of the hadith is the same, but there is a slight variation of wording.

Bk 39, No.6714:
Abdullah reported that Rasul was reclining against a tree in the garden. The rest of the hadith is the same. but there is a slight variation of wording.

Bk 39, No.6715:
Khabbab reported that al-As b. Wail owed debt to me. I came to him in order to demand that. He said: I will never repay you unless you belie Mubammad. I said: I would never belie Mubammad until you die and you are again raised up. He said: When I would be raised up after death, I would repay your debt when I would get my property and children back. Waki' said: This is how Almash has narrated and it was on this occasion that this verse was revealed:" Hast thou seen him who dis. believes in Our message and says: I shall certainly be given wealth and children' (xis, 77) up to" he would come to Us alone" (xiX. 80).

Bk 39, No.6716:
This hadith has been narrated on the authority of Khabbib through another chain of transmitters and the words are. I in the pre-Islamic days used to work as an iron-smith. I did some work for As b. Wail and came to him for getting the remuneration of my wages.
Chapter 6: PERTAINING TO THE WORDS OF ALLAIIH: ALLAH WOULD NEVER PUNISH THEM SO LONG AS YOU ARE AMONGST THEM"

Bk 39, No.6717:
Anas b. Malik reported that Abu Jahl said: O Allah, if he is true, then shower upon us the volley of stones from the sky or inflict upon us a grievous torment, and it was on this occasion that this verse was revealed:" 'Allah would never torment them so long as you are amongst them. And Allah is not going to torment them as long as they seek forgiveness. And why is it that Allah should not torment them and they prevent people from coming to the sacred mosque...." (viii. 34) to the end.
Chapter 7: PERTAINING TO THE WORDS OF ALLAH:" NAY, BUT VERILY MAN IS INORDINATE, BECAUSE HE LOOKS UPON HIMSELF AS SELF-SUFFICIENT"

Bk 39, No.6718:
Abu Huraira reported that Abu Jahl asked (people) whether Mubammad placed his face (on the ground) in their presence. It was said to him: Yes. He said: By Lit and Uzza. If I were to see him do that, I would trample his neck, or I would beamear his face with dust. He came to Rasul as he was engaged in prayer and thought of trampling his neck (and the people say) 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 Rasul said: If he were to come near me the angels would have torn him to pieces. Then God revealed this verse- (the narrator) said: We do not whether it is the hadith transmitted te Abu Huraira 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.

Bk 39, No.6719:
Masruq said: We were sitting in the company of Abdullah and he was lying on the bed that a person came and said: Abd Abdul Rabmin, a story-teller at the gates of Kinda says that the verse (of the Koran) which deals with the" smoke" implies that which is about to come and it would hold the breath of the infidels and would inflict the believers with cold. Thereupon Abdullah got up and said in anger. O people, fear Allah and say only that which one knows amongst you and do not say which he does not know and he should simply say: Allah has the best knowledge for He has the best knowledge amongst all of you. It does not behove him to say that which he does not know. Allah has the best knowledge of it. Verily God said to His Prophet to state:" I do not ask from you any remuneration and I am not the one to put you in trouble," and when Allah's Mesqenger saw people turning back (from religion) he said: O Allah, afflict thern with seven famines as was done in the case of Yusuf, so they were afflicted with famine by which they were forced to eat everything until they were obliged to eat the hides and the dead bodies because of hunger, and every one of them looked towards the sky and he found a smoke. And Abu Sufyan came and he said: Muhammad, you have come to command us to obey Allah and cement the ties of blood- relation whereas your people are undone; supplicate Allah for tlicm. Thereupon God said:" Wait for the day when there would be clear smoke from the sky which would envelop people and that would be grievous torivent" up to the words:" you are going to return to (evil)." (if this verse implied the torment of the next life) could the chastisement of the next (life) be averted (as the Koran states): On the day when We seize (them) with the most violent seizing; surely We shall exact retribution" (xliv. 16)? The seizing (in the hadith) implies that of the Day of Badr. And so far as the sign of smoke, seizing, inevitability and signs of Rome are concern- ed, they have become things of the past now.

Bk 39, No.6720:
Masruq reported that there came to Abdullah a person and said: I have left behind in the mosque a man who explains the Koran according to his personal discretion and he explained this verse:" So wait for the day when the Heaven brings a clear smoke." He says that a smoke would come to the people on the Day of Resurrection anl it will withhold breath and they would be inflicted with cold. Abdullah said: He who has knowledge should say something and he who has no knowledge should simply say: Allah is best aware. This reflects the understanding of a person that he should say about that which he does not know that it is Allah who knows best. The fact is that when the Quraish disobeyed Rasul he supplicated Allah that they should be afflicted with famine and starvation as was done in case of Yusuf. And they were so much hard pressed that a person would ace the sky and he would see between him and the sky something like smoke and they were so much hard pressed that they began to cat the bones, and a person came to Rasul and said: Rasul. seek forgiveness for the tribe of Mudar for (its people) have been undone. The Messenger said: For Mudar? You are overbold, but he supplicated Allah for them. It was upon this that this verse was revealed:" We shall remove the chastisement a little, but they will surely return to evil" (xliv. 15). lie (the narrator) said: There was a downpoor of rain upon them. When there was some relief for them they returned to the same position as they had been before, and God revealed this verse:" So wait for the day when the heaven brings a clear smoke enveloping people. This is a grievous torment on the day when We seize them with the most violent seizing; surely, We shall exact retribution." And this (seizing) implied (Battle) of Badr.

Bk 39, No.6721:
Abdullah said that five signs have (become things) of the past (and have proved the truth of Rasul): (Enveloping) by the smoke, inevitable (punishment to the Meccans at Badr), (the victory of) Rome, (violent) seizing (of the Meccans at Badr) and (the splitting up of) the Moon.

Bk 39, No.6722:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

Bk 39, No.6723:
Ubayy b. Kab reported that the words of God:" We will, surely, make them taste the lesser punishment before the severer punishment (that haply they may return)" (xxxii. 21) imply the torments of the world. (victory of) Rome, seizing (of the Meccans), or smoke. And Shalba was in doubt about seizing or smoke.
Chapter 8: THE SPLITTING UP OF THE MOON (A GREAT MIRACLE)

Bk 39, No.6724:
Abu Ma'mar reported on the authority of Abdullah that the moon was split up during lifetime by Rasul in two parts and Rasul said: Bear testimony to this.

Bk 39, No.6725:
This hadith has been transmitted on the authority of Ibn Masud (who said): We were along with Rasul at Mina, that moon was split up into two. One of its parts was behind the mountain and the other one was on this side of the mountain. Rasul said to us: Bear witness to this.

Bk 39, No.6726:
Ibn Masud reported that the moon was split up in two parts during the lifetime of Rasul. The mountain covered one of its parts and one part of it was above the mountain and Rasul said: Bear witness to this.

Bk 39, No.6727:
This hadith has been transmitted on the authority of Shuba with a slight variation of wording.

Bk 39, No.6728:
Anas reported that the people of Mecca demanded from Rasul that he should show them (some) signs (miracles) and he showed tlicin the splitting of the moon. This hadlth has been narrated on the authority of Anas through another chain of transmitters.

Bk 39, No.6729:
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 Rasul."

Bk 39, No.6730:
Ibn Abbas reported that the moon was split up during the lifetime of Rasul.
Chapter 9: THERE IS NONE TO SHOW MORE PATIENCE THAN God ON ATTRIBUTING WRONG THINGS TO HIM

Bk 39, No.6731:
AbU Musa said Rasul said: There is none to show more patience at listening to the most irksome things than God. ' Partnership is associated to Him (polytheism). and (fatherhood) of a child is attributed to HiM, but in spite of this He protects them (people) and provides them sustenance. This hadith has been transmitted on the authority of Abu Muas with a slight variation of wording.

Bk 39, No.6732:
Abdullah b. Qais reported from Rasul that none is more forbearing in listening to the most irksome things than Allah, the Exalted. They associate rivals with him, attribute sonhood to Him, but in spite of this He provides them sustenance, grants them safety, confers upon them so many things.

Bk 39, No.6733:
Anas b. Malik said Rasul said: God would say to one who shall have to undergo the least torture (on the Day of Resurrection): Would you like to go as ransom if you had all worldly riches; he would say: Yes. Allah would say to him: When you were in the loins of Adam, I demadded from you something easier than this that you should not associate anything with Me. (The narrator says): I think He also said: I would not cause you to enter Hell-Fire but you defied and attributed Divinity (to others besides Me).

Bk 39, No.6734:
This hadith has been narrated on the authority of Anas b. Malik 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.

Bk 39, No.6735:
Anas b. Malik said Rasul 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).

Bk 39, No.6736:
Anas reported this hadlth through another chain of transmitters and the words are:" It would be said to him: You have told a lie; what had been demanded from you was quite easier than this (the belief in the Oneness of Allah)."
Chapter 10: THE NON-BELIEVERS WOULD BE MADE TO CRAWL ON THEIR FACES

Bk 39, No.6737:
Anas b. Malik reported that a person said: Rasul, how the non-believers would be made to assemble on the Day of Resurrection (by crawling) on their faces? Thereupon he said: Is He Who is powerfnl to make them walk on their feet is not powerful enough to make them (crawl) upon their faces on the Day of Resurrection? Qatada said: Of conrse, it is so. (He adjured): By the might of our Lord.
Chapter 11: DIPPING OF THE MOST AFFLUENT PEOPLE OF THE WORLD IN THE HELL-FIRE AND DIPPING OF THE MOST (WORLDLY) MISERABLE IN PARADISE

Bk 39, No.6738:
Anas b. Malik said Rasul said that one amongst the denizens of Hell who had led a life of ease and plenty amongst the people of the world would be made to dip in Fire only once on the Day of Resurrection and then it would be said to him: O, son of Adam, did you find any comfort, did you happen to get any material blessing? He would say: By Allah, no, my Lord. And then that person from amongst the persons of the world be brought who had led the most miserable life (in the world) from amongst the inmates of Paradise. and he would be made to dip once in Paradise and it would be said to him. 0, son of Adam, did you face, any hardship? Or had any distress fallen to your lot? And he would say: By Allah, no,0 my Lord, never did I face any hardship or experience any distress.

Bk 39, No.6739:
Anas b. Malik said Rasul said: Verily, Allah does nut treat a believer unjustly in regard to his virtues. He would confer upon him (His blessing) in this world and would give him reward in the Hereafter. And as regards a non-believer. he would be made to taste the reward (of virtue in this world) what as has done for himself so much that when it would be the Hereafter. he would find no virtue for which he should be rewarded.

Bk 39, No.6740:
Anas b. Malik reported that Rasul 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.

Bk 39, No.6741:
This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.
Chapter 12: THE SIMILITUDE OF A BELIEVER AND A NON-BELIEVER

Bk 39, No.6742:
Abu Huraira said Rasul said: The Similitude of a believer is that of (a standing) crop which the air continues to toss from one side to another; in the same way a believer always (receives the strokes) of misfortune. The similitude of a hypocrite is that of a cypress tree which does not move until it is uprooted.

Bk 39, No.6743:
This badith has been narrated on the authority of Zuhri with the same chain of transmitters, but with a slight variation of wording.

Bk 39, No.6744:
Kab said Rasul said that the similitude of a believer is that of a standing crop in a field which is shaken by wind and then it comes to its original position but it stands at its roots. The similitude of a non-believer is that of a cypress tree which stands on its roots and nothing shakes it but it is uprooted (with) one (violent stroke).

Bk 39, No.6745:
Kab b. Malik reported on the authority of his father that the similitude of a believer is that of a standing crop. The wind sometimes shakes it and sometimes raises it up and then it comes to its destined end. And the similitude of a hypocrite is that of a cypress tree which is not affected by anything but is uprooted once for all. This badith has been narrated through another chain, of transmitters also.

Bk 39, No.6746:
This hadith has been narrated on the authority of Ibn Kab through another chain of transmitters but with a slight variation of wording.
Chapter 13: THE BELIEVER IS LIKENED TO THE DATE-PALM TREE

Bk 39, No.6747:
Ibn Umar said Rasul said: There is a tree amongst trees, the leaves of which do not wither and that is like a Muslim; tell me which that (tree) can be? The people began to think of the trees of the forest. Abdullah said: I thought that it could be the date-palm tree, but I felt hesitant (to say that). They (the Companions) then said: Rasul, (kindly) tell us which that can be? Thereupon he said: It is the date-palm tree. I made a mention of that to Umar, whereupon he said: Had you said that it meant the date-palin tree, this statement of yours (would have been dearer to me) than such and such things.

Bk 39, No.6748:
Ibn Umar reported that Rasul one day said to his Companions: Tell me about a tree which has resemblance with a believer. The people began to mention (different) trees of the forest. Ibn Umar said: It was instilled in my mind or in my heart and it stuck therein that it implied the date- palm tree. I made up my mind to make a mention of that but could not do that because of the presence of the elderly people there. When there was a hush amongst them (after they had expressed their views), Rasul said: It Is the date-palm tree.

Bk 39, No.6749:
Mujahid said: (I have had the privilege) of accompanying Ibn Umar up to Medina but I did not hear him narrate anything from Rasul except one hadith. And he said: We were in the presence of Rasul that there was brought to him the kernel of a date. The rest of the hadith is the same.

Bk 39, No.6750:
Mujahid said: I heard Ibn Umar as saying: There was brought to Rasul the kernel. The rest of the hadith is tile same.

Bk 39, No.6751:
Ibn Umar said: We were'in the company of Rasul that he said: Tell me of a tree which has resemblance to a Muslim and the leaves of which do not wither. Ibrahim said that perhaps Imam Muslim had stated like this: It constantly bears fruit but I have, however, seen [It does not bear fruit constantly]. Ibn Umar said: It crossed my mind that it could be the date-palm tree, but as I saw Aba Bakr and Umar observe silence, I did not deem it fit that I should speak or I should say something. Umar said: Had you said so, it would have been dearer to me than such and such thing.
Chapter 14: THE MISCHIEF OF SATAN IN THE MUSLIM SOCIETY AND SENDING HIS DETACHMENTS FOR THE CREATION OF TURMOIL, AND THERE IS A DEVIL ATTACHED TO EVERY PERSON

Bk 39, No.6752:
Jabir said: I heard Rasul as saying: Verily, the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them.

Bk 39, No.6753:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

Bk 39, No.6754:
Jabir said: I heard Rasul as saying: The throne of Iblis is upon the ocean and he sends detachments (to different parts) inorder to put people to trial and the most important figure in his eyes is one who is most notorious in sowing the seed of dissension.

Bk 39, No.6755:
Jabir said Rasul said: Iblis places his throne upon water; he then sends detachments (for creating dissension) ; the nearer to him in tank are those who are most notorious in creating dissension. One of them comes and says: I did so and so. And he says: You have done nothing. Then one amongst them comes and says: I did not spare so and so until I sowed the seed of discord between a husband and a wife. The Satan goes near him and says: 'You have done well. A'mash said: He then embraces him.

Bk 39, No.6756:
Jabir said Rasul said: The Satan sends detachments of his own in order to put people to trial and the highest in rank, in his eyes, is one who is most notorious in sowing the seed of dissension.

Bk 39, No.6757:
Ibn Masud said Rasul said: There is none amongst you with whom is not an attache from amongst the jinn (devil). They (the Companions) said: Rasul, with you too? Thereupon he said: Yes, but Allah helps me against him and so I am safe from his hand and he does not command me but for good.

Bk 39, No.6758:
This hadith has been narrated on the authority of Mansiir with the same chain of transmitters but with a slight variation of wording.

Bk 39, No.6759:
Aisha Wife, reported that one day Rasul came out of her (apartment) during the night and she felt jealous. Then he came and he saw me (in what agitated state of mind) I was. He said: Aisha, what has happened to you? Do you feel jealous? Thereupon she said: How can it he (that a woman like me) should not feel jealous in regard to a husband like you. Thereupon Rasul said: It was your devil who had come to you, and she said: Allah's Mes- senger, is there along with me a devil? He said: Yes. I said: Is devil attached to everyone? He said: Yes. I (Aisha) again said: Rasul, is it with you also? He said: Yes, but my Lord has helped me against him and as such I am ab solutely safe from his mischief.
Chapter 15: NONE WOULD ATTAIN SALVATION BECAUSE OF HIS DEEDS BUT IT IS THROUGH LORD'S MERCY (THAT HE WOULD ATTIAN THAT)

Bk 39, No.6760:
Abu Huraira said Rasul said: None amongst you would attain salvation purely because of his deeds. A person said: Rasul, even you also. Thereupon he said: Yes. Not even I, but that Allah wraps me in Mercy, but you should act with moderation. This badith has been transmitted on the authority of Bukair b. al-AsHaj with a slight variation of wording.

Bk 39, No.6761:
Abu Huraira said Rasul said: There is none whose deeds alone would entitle him to get into Paradise. It was said to him: And, Rasul, not even you? Thereupon he said: Not even I, but that my Lord wraps me in Mercy.

Bk 39, No.6762:
Abu Huraira said Rasul said: There is none amongst you whose deeds alone would attain salvation for him. They (the Companions) said: Rasul, not even you? He (Rasul) said: Not even I, but that Allah wraps me in Mercy and He grants me pardon. Ibn 'Aun pointed towards his head with his hand saying: Not even I, but that Allah wraps me in His Forgiveness and Mercy.

Bk 39, No.6763:
Abu Huraira said Rasul said: There is none whose deeds alone can'secure salvation for him. They said: Rasul, not even you? Thereupon he said: Not even I, but that, the Mercy of Allah should take hold of me.

Bk 39, No.6764:
Abu Huraira said Rasul said: None amongst you can get. into Paradise by virtue of his deeds alone. They said: Rasul, not even you? Thereupon he said: Not even I, but that Allah should wrap me in His Grace and Mercy.

Bk 39, No.6765:
Abu Huraira said Rasul said: Observe moderation in deeds (and if it is not possible, try to be near moderation) and understand that none amongst you can attain salvation because of his deeds alone. They said: Rasul, not even you? Thereupon he said: Not even I, but that Allah should wrap me in His Mercy and Grace.

Bk 39, No.6766:
This hadith has been narrated on the authority of Jabir through another chain of transmitters.

Bk 39, No.6767:
A hadith like this has been narrated on the authority of A'mash through two other chains of transmitters. The wording is, however, the same.

Bk 39, No.6768:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters with this addition:" Give them glad tidings".

Bk 39, No.6769:
Jabir said: I heard Allah's Apoetle as saying: None of you would get into Paradise because of his good deeds alone, and he would not be rescued from Fire, not even I, but because of the Mercy of Allah.

Bk 39, No.6770:
Aisha, Wife, reported that Rasul used to say: Observe moderation (in doing deeds), and if yciu fail to observe it perfectly, try to do as much as you can do (to live up to this ideal of moderation) and be happy for none would be able to get into Paradise because of his deeds alone. They (the Companions of Rasul) said: Rasul, not even thou? Thereupon he said: Not even I, but that Allah wraps me in His Mercy, and bear this in mind that the deed loved most by Allah is one which is done constantly even though it is insignificant.

Bk 39, No.6771:
This badith has been narrated on the authority of Musa b. Uqba with the same chain of transmitters and he did not make a mention of:" Be happy".
Chapter 16: THE DOING OF GOOD DEEDS VERY FREQUENTLY AND PUTTING ONE'S BEST EFFORTS IN DEVOTION TO ALLAH

Bk 39, No.6772:
Mughira b. Shuba reported that Rasul worshipped so much that his feet were swollen. It was said to him: (Why do you undergo so much hardship despite the fact that) Allah has pardoned for you your earlier and later sins? Thereupon he said: May I not (prove myself) to be a grateful servant (of Allah)?

Bk 39, No.6773:
This hadith has been transmitted on the authority of Mughira b. Shuba and the words are: Rasul kept standing in prayer (for such long hours) that his feet were swollen. They (his Companions) said: Verily, Allah has pardoned for thee the earlier and the later of thine sins. Thereupon he said: Should I not prove myself to be a grateful servant (of Allah)?

Bk 39, No.6774:
Aisha reported that when Rasul occupied himself in prayer, he observed such a (long) qiylm (posture of standing in prayer) that his feet were swollen. Aisha said: Rasul you do this (in spite of the fact) that your earlier and later sins have been pardoned for you? Thereupon, he said. Aisha should I not prove myself to be a thanksgiving servant (of Allah)?
Chapter 17: MODERATION IN GIVING SERMON

Bk 39, No.6775:
Shaqiq said: We were sitting at the door of Abdullah (b. Masud) waiting for him (to come out and deliver a sermon to us). It was at this time that there happened to pass by us Yazid b. Muaweya an-Nakha'i. We said: Inform him (Ibn Masud) of our presence here. He went in and Ibn Masud lost no time in coming out to us and said: I was informed of your presence here but nothing hindered me to come out to you but the fact that I did not like to bore you (by stuffing your minds with sermons) as Rasul did not deliver us sermon on certain days fearing that it might prove to be boring for us.

Bk 39, No.6776:
This hadith has been narrated on the authority of Abdullah through other chains of transmitters.

Bk 39, No.6777:
Shaqiq b. Wi'il reported that Abdullah used to give us sermon on every Thursday. A person said: Abu Abdul Rahman , we love your talk and so we yearn (to listen to you) and earnestly desire that you should deliver us lecture every day. Thereupon he said: There is nothing to hinder me in giving you talk (every day) but the fact that you may be bored. Rasul did not deliver sermons on certain days (fearing that we might be bored).

# Book: 40 Kitab Al-Jannat wa Sifat Naimiha wa Ahliha [ Book of Paradise and its Bounties and Inhibitants ]

Chapter 1:

Bk 40, No.6778:
Anas b. Malik said: The Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.

Bk 40, No.6779:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Bk 40, No.6780:
Abu Huraira said Rasul said that: God said: I have prepared for My pious servants which no eye has ever seen, and no ear has ever heard, and no human heart has ever perceived but it is testified by the Book of Allah. He then recited:" No soul knows what comfort has been concealed from them, as a reward for what they did". (xxxii. 17)

Bk 40, No.6781:
Abu Huraira said Rasul said: God said: I have prepared for My pious servants which no eye (has ever) seen, no ear has (ever) heard and no human heart has ever perceived those bounties leaving apart (those bounties) about which Allah has informed you.

Bk 40, No.6782:
Abu Huraira said Rasul said that God said: I have prepared for My pious servants which the eye has seen not, and the ear has heard not and no human heart has ever perceived such bounties leaving aside those about which Allah has informed you. He then recited:" No soul knows what comfort has been hidden for thein".

Bk 40, No.6783:
Sahl b. Saad as-Saidi said: I was in the company of Rasul that he gave a description of Paradise and then Rasul concluded with these words: There would be bounties which the eye has not seen and the ear has not heard and no human heart has ever perceived them. He then recited this verse:" They forsake (their) beds, calling upon their Lord in fear and in hope, and spend out of what We have given them. So no soul knows what refreshment of the eyes is hidden for them: a reward for what they did" (xxxii. 16-17)
Chapter 2: THERE IS IN PARADISE A TREE UNDER THE SHADOW OF WHICH A RIDER CAN TRAVEL FOR A HUNDRED YEARS AND EVEN THEN HE WOULD NOT BE ABLE TO COVER IT

Bk 40, No.6784:
Abu Huraira said Rasul said: In Paradise, there is a tree under the shadow of which a rider can travel for a hundred years.

Bk 40, No.6785:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters with the addition of these words:" He will not be able to cover this distance."

Bk 40, No.6786:
Sahl b. Saad said Rasul said: In Paradise, there is a tree under the shadow of which a rider can travel for a hundred years without covering (the distance) completely. This hadith has also been transmitted on the authority of Abu Saeed Kuzri that Rasul is reported to have said: In Paradise, there is a tree under the shadow of which a rider of a fine and swift-footed horse would travel for a hundred years without covering the distance completely. There would be the pleasure of Allah for the inmates of Paradise and He would never be annoyed with them.

Bk 40, No.6787:
Abu Saeed Kuzri said Rasul said that Allah would say to the inmates of Paradise: O, Dwellers of Paradise, and they would say in response: At thy service and pleasure, our Lord, the good is in Thy Hand. He (the Lord) would say: Are you well pleased now? They would say: Why should we not be pleased, O Lord, when Thou hast given us what Thou hast not given to any of Thy creatures? He would, however, say: May I not give you (something) even more excellent than that? And they would say: 0 Lord, what thing can be more excellent than this? And He would say: I shall cause My pleasure to alight upon you and I shall never be afterwards annoyed with you.
Chapter 3: THE INMATES OF PARADISE WOULD SEE THE INMATES OF THE UPPER APARTMENT AS ARE SEEN THE PLANETS IN THE SKY

Bk 40, No.6788:
Sahl b. Saad said Rasul said: The inmates of Paradise will look to the upper apartment of Paradise as you see the planets in the sky. I narrated this hadith to Numan b. Abi 'Ayyash and he said: I heard Abu Saeed Kuzri as saying: As you see the shining planets in the eastern and western (sides of) horizon.

Bk 40, No.6789:
This hadith has been narrated on the authority of Abu Hazim through another chain of transmitters.

Bk 40, No.6790:
Abu Saeed Kuzri said Rasul said: The inmates of Paradise would see the inmates of the apartment over them just as you see the shining planets which remain in the eastern and the western horizon because of the superiority some have over others. They said: Rasul, would in these abodes of Rasuls others besides them not be able to reach? He said: Yes, they will, by Him, in Whose hand is my life, those who believe in God and acknowledge the Truth, will reach them.
Chapter 4: HE WHO WOULD LOVE TO HAVE A GLIMPSE OF THE SACRED FACE OF RASUL EVEN AT THE COsT OF HIS WHOLE PROPERTY AND HIS FAMILY

Bk 40, No.6791:
Abu Huraira said Rasul said: The people most loved by me from amongst my Ummah would be those who would come after me but everyone amongst them would have the keenest desire to catch a glimpse of me even at the cost of his family and wealth.
Chapter 5: THERE IS A STREET IN PARADISE WHERE THE INMATES OF PARADISE WOULD GET FAVOUR AND GRACE

Bk 40, No.6792:
Anas b. Malik said Rasul said: In Paradise there is a street to which they would come every Friday. The north wind will blow and would scatter fragrance on their faces and on their clothes and would add to their beauty and loveliness, and then they would go back to their family after having an added lustre to their beauty and loveliness, and their family would say to them: By Allah, you have been increased in beauty and loveliness after leaving us, and they would say: By Allah, you have also increased in beauty and loveliness after us.
Chapter 6: THE FIRST GROUP THAT WOULD BE ADMITTED TO PARADISE WOULD BE LIKE THE FACE OF THE FULL MOON AND THE DESCRIPTION OF THEIR QUALITIES AND THEIR SPOUSES

Bk 40, No.6793:
Muhammad reported that some (persons) stated with a sense of pride and some discussed whether there would be more men in Paradise or more women. It was upon this that Abu Huraira reported that Abul Qasim (Rasul) said: The (members) of the first group to get into Paradise would have their faces as bright as full moon during the night, and the next to this group would have their faces as bright as the shining stars in the sky, and every person would have two wives and the marrow of their shanks would glimmer beneath the flesh and there would be none without a wife in Paradise.

Bk 40, No.6794:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Bk 40, No.6795:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters that Rasul said: The (members of the) first group which would get into Paradise will have their faces as bright as stars in the sky. They would neither pass water, nor void excrement, nor will they suffer from catarrh, nor will they spit, and their combs would be made of gold, and their sweat will be musk, the fuel of their brazier will be aloes, and their wives will be large-eyed maidens and their form would be alike as one single person after the form of their father (Adam) sixty cubits tall.

Bk 40, No.6796:
Abu Huraira said Rasul said: The first group of my Ummah to get into Paradise would be like a full moon in the night. Then those who would be next to them; they would be like the most significantly glittering stars in regard to brightness, then after them (others) in ranks. They would neither void excrement, nor pass water, nor suffer from catarrh, nor would they spit. And their combs would be made of gold, and the fuel of their braziers would be aloes and their sweat would be musk and their form would be the form of one single person according to the length of their father sixty cubits tall. This hadith has been transmitted on the authority of Ibn Abi Shaiba with a slight variation of wording.
Chapter 7: THE DESCRIPTION OF PARADISE AND THE REMEMBRANCE OF ALLAH BY ITS INMATES MORNING AND EVENING

Bk 40, No.6797:
Hammam b. Munabbih said: These are some of the ahidith which Abu Huraira reported from Rasul and one is this that he is reported to have said: The (members of the) first group that would be admitted to Paradise would have their faces as bright as full moon during the night. They would neither spit nor suffer catarrh, nor void excrement. They would have their utensils and their combs made of gold and silver and the fuel of their braziers would be aloes and their sweat would be musk and every one of them would have two spouses (so beautiful) that the marrow of their shanks would be visible through the flesh. There would be no dissension amongst them and no enmity in their hearts. Their hearts would be like one heart, glorifying Allah morning and evening.

Bk 40, No.6798:
Jabir said: I heard Rasul as saying that the inmates of Paradise would eat and drink but would neither spit, nor pass water, nor void excrement, nor suffer catarrah. It was said: Then, what would happen with food? Thereupon he said: They would belch and sweat (and it would be over with their food), and their sweat would be that of musk and they would glorify and praise Allah as easily as you breathe.

Bk 40, No.6799:
This hadith has been transmitted on the authority of A'mash with a slight variation of wording.

Bk 40, No.6800:
Jabir said Rasul said that the inmates of Paradise would eat therein and they would also drink, but they would neither void excrement, nor suffer catarrh, nor pass water, and their eating (would be digested) in the form of belching and their sweat would be musk aged they would glorify and praise Allah as easily ai you breathe.

Bk 40, No.6801:
This hadith has been transmitted on the authority of Jabir with a slight variation of wording.
Chapter 8: THE EVERLASTING BLISS FOR THE INMATES OF PARADISE

Bk 40, No.6802:
Abu Huraira said Rasul said: He who would get into Paradise (would be made to enjoy such an everlasting) bliss that he would neither become destitute, nor would his clothes wear out, nor his youth would decline.

Bk 40, No.6803:
Abu Saeed Kuzri and Abu Huraira both said Rasul said: There would be an announcer (in Paradise) who would make this announcement: Verily I there is in store for you (everlasting) health and that you should never fall ill and that you live (for ever) and do not die at all. And that you would remain young and never grow old. And that you would always live in affluent circumstances and never become destitute, as words of God are:" And it would be announced to them: This is the Paradise. You have been made to inherit it for what you used to do". (VII; 43)
Chapter 9: THE DESCRIPTION OF THE TENTS FOR THE INMATES OF PARADISE

Bk 40, No.6804:
Abu Bakr b. Abdullah b. Qais reported on the authority of his father that Rasul said that in Paradise there would be for a believer a tent of a single hollowed pearl the breadth of which would be sixty miles. It would be meant for a believer and the believers would go around it and none would be able to see the others.

Bk 40, No.6805:
Abu Bakr b. Abdullah b. Qais reported on the authority of his father that Rasul said that in Paradise there would be a tent made of a single hollowed pearl, the breadth of which would be sixty miles from all sides and there would live a family in each corner and the other would not be able to see the believer who goes around them.

Bk 40, No.6806:
This hadith has been transmitted on the authority of Abu Bakr b. Abu Musa b. Qais who, on the authority of his father, reported Rasul to have said that there would be a tent made of a pearl whose height towards the sky would be sixty miles. In each corner, there would be a fanaily of the believer, out of sight for the others.
Chapter 10: WHAT RIVERS OF THE WORLD WOULD BE FOUND IN PARADISE

Bk 40, No.6807:
Abu Huraira said Rasul said: Saihan, Jaihan, Euphrates and Nile are all among the rivers of Paradise.
Chapter 11: THERE WOULD ENTER PARADISE SOME PEOPLE WHOSE HEARTS WOULD BE'LIKE THOSE OF BIRDS

Bk 40, No.6808:
Abu Huraira said Rasul said: There would enter Paradise people whose hearts would be like those of the hearts of birds.

Bk 40, No.6809:
Abu Huraira said Rasul said: God created Adam in His own image with His length of sixty cubits, and as He created him He told him to greet that group, and that was a party of angels sitting there, and listen to the response that they give him, for it would form his greeting and that of his offspring. He then went away and said: Peace be upon you! They (the angels) said: May there be peace upon you and the Mercy of Allah, and they made an addition of" Mercy of Allah". So he who would get into Paradise would get in the form of Adarn, his length being sixty cubits, then the people who followed him continued to diminish in size up to this day.
Chapter 12: THE DESCRIPTION OF HELL AND THE INTENSITY OF ITS HEAT AND TORMENTS

Bk 40, No.6810:
Abu Huraira said Rasul said: The Hell would he brought on that da (the Day of judgment) with seventy bridles and every bridle would be controlled by seventy angels.

Bk 40, No.6811:
Abil Huraira reported Rasul as seying: The fire which sons of Adam burn is only one-seventieth part of the Fire of Hell. His Companions said: By Allah, even ordinary fire would have been enough (to burn people). Thereupon he said: It is sixty-nine parts in excess of (the heat of) fire in this world each of them being equivalent to their heat.

Bk 40, No.6812:
This hadith has been narrated on the authority of Abn Huraira through another chain of transmitters with a slight variation of wording.

Bk 40, No.6813:
Abu Huraira said: We were in the company of Rasul that we heard a terrible sound. Thereupon Rasul said: Do you know what (sound) is this? We said: Allah and His Messenger know best. Thereupon he said: That is a stone which was thrown seventy years before in Hell and it has'been constantly slipping down and now it has reached its base.

Bk 40, No.6814:
This hadith has been narrated on the authority of Abfi Huraira with the same chain of transmitters but with this change of wording that Rasul said: It reached at its base and you heard its sound.

Bk 40, No.6815:
Samura b. Jundub said Rasul said: There will be some to whose ankels the fire will reach, some to whose knees, some to whose waist the fire will reach, and some to whose collar-bone the fire will reach.

Bk 40, No.6816:
Samura b. Jundub said Rasul said: There would be among them those to whom the fire will reach up to their ankels and to some of them the fire would reach their knees and to some it would reach their waists and to some it would reach up to their collar-bones.

Bk 40, No.6817:
This hadith has been narrated on the authority of Saeedwith the same chain of transmitters but with a slight variation of wording.
Chapter 13: THE HAUGHTY AND THE PROUD WOULD GET INTO THE FIRE OF HELL AND THE HUMBLE AND MEEK WOULD GET INTO PARADISE

Bk 40, No.6818:
Abu Huraira reported Rasul as say- ing: There was a dispute between the Hell and the Paradise and it (the Hell) said: The haughty and the proud would find abode in me. And the Paradise said: The meek and the humble would find their abode in me. Thereupon God (addressing the Hell) said: You are (the means) of My punishment by which I punish those of My servants whom I wish. (And addressing the Paradise) He said: You are only My Mercy by means of which 1 shall show mercy to those whom I wish, but each one of you would be full.

Bk 40, No.6819:
Abu Huraira reported Rasul as say- ing: The Hell and the Paradise fell into dispute and the Hell said: I have been dis- tinguished by the proud and the haughty. And the Paradise said: What is the matter with me that the meek and the humble amongst people and the downtrodden and the simple enter me? Thereupon Allah said to the Paradise: You are (the means) of My Mercy whereby I show mercy to those of My servants whom 1 wish, and He said to the Hell: You are (the means) of punishment whereby 1 punish those of My servants whoml wish. Both of you will be full. The Hell will riot be filled up until Allah puts down His foot in it. The Hell would say: Enough, enough, enough, and at that time it will be filled up, all its parts integrated together.

Bk 40, No.6820:
Abu Huraira said Rasul said: The Paradise and the Hell disputed with each other. The rest of the hadith is the same.

Bk 40, No.6821:
Hammam b. Munabbih reported that Abu Huraira narrated to them some ahadith of Rasul and one of them is this that Rasul said: The Paradise and the Hell fell into dispute and the Hell said: 1 have been distinguished for accommodating (the haughty and proud in me), and the Paradise said: What is the matter that the meek and the humble and the downtrodden and simple would find an abode in me? Thereupon Allah said to Paradise: You are a (means) of My Mercy. 1 shall show mercy through you to one whom I will from amongst My servants. And lie said to the Hell: You are a (sign) of My chastisement and I shall chastise through you anyone whom I will from amongst My servants and both of you, would be full. And as regards the Hell it would not be full until God places His foot therein, and it would say: Enough, enough, enough, and it would be then full and the one part would draw very close to the other one and Allah would not treat unjustly anyone amongst His creation and He would create another creation for the Paradise (to accommodate it).

Bk 40, No.6822:
Abu Saeed Kuzri said Rasul said: The Paradise and the Hell disputed with each other. The rest of the hadith is the same as transmitted by Abu Huraira up to the words'." It is essential for Me to fill up both of you."

Bk 40, No.6823:
Anas b. Malik said Rasul said that the Hell would continue to say: Is there anything more, until God would place His foot therein and that would say: Enough, enough, by Your Honour, and some parts of it would draw close to the other.

Bk 40, No.6824:
This hadith has been narrated on the authority of Anas through another chain of transmitters.

Bk 40, No.6825:
Abdul Wahhab b. Ata reported in connection with the words of Allah, the Exalted and the Glorious: We would say to Hell on the Day of Ressurection: Have you been completely filled up? and it would say: Is there anything -more? And he stated on the authority of Anas b. Malik that Rasul said: (The sinners) would be thrown therein and it would continue to say: Is there anything more, until God would keep His foot there- in and some of its part would draw close to the other and it would say: Enough, enough, by Thy Honour and by Thy Dignity, and there would be enough space in Paradise until Allah would create a new creation and He would make them accommo- date that spare place in Paradise.

Bk 40, No.6826:
Anas said Rasul said: There would be left some space in Paradise as Allah would like that to be left. Then Allah would create another creation as He would like.

Bk 40, No.6827:
Abu Saeed said Rasul said: Death would be brought on the Day of Resurrection. in the form of a white-coloured ram. Abu Kuraib made this addition: Then it would be made to stand between the Paradise and the Hell. So far as the rest of the hadith is concerned there is perfect agreement (between the two narrators) and it would be said to the inmates of Paradise: Do you recognise this? They would raise up their necks and look towards it and say: Yes, ' it is death. Then it would be said to the inmates of Hell-Fire.. Do you recognise this? And they would raise up their necks and look and say: Yes, it is death. Then command would be given for slaughtering that and then it would be said: 0 inmates of Paradise,, there is an everlasting life for you and no death. And then (addressing) to the inmates of the Hell-Fire, it would be said: 0 inmates of Hell-Fire, there is an everlasting living for you and no death. Rasul then recited this verse pointing with his hand to this (material) world:" Warn them, this Day of dismay, and when their affairs would be decided and they would be un- mindful and they believe not" (xix. 39).

Bk 40, No.6828:
Abu Saeed said Rasul said: When the inmates of Paradise would be admitted to Paradise and the inmates of Hell would be admitted to Hell, it would be said (to the inmates of Paradise): 0 inmates of Paradise. The rest of the hadith is the same but with this variation (that he only) said. That is the word of Allah, the Exalted. And he did not say: Then Allah's Mes- senger recited, and he did not make a mention of his having pointed with his hand towards the (material) world.

Bk 40, No.6829:
Abdullah said Rasul said: Allah would admit the inmates of Paradise into Paradise and the inmates of Hell into Hell. Then the announcer would stand between them and say: 0 inmates of Paradise, there is no death for you,0 inmates of Hell, there is no death for you. You would live for ever therein.

Bk 40, No.6830:
Umar b. Muhammad b. Zaid b. Ibn Umar b. Khatab reported on the authority of his father Ibn Umar that Rasul said: When the inmates of Paradise would go to Paradise and the inmates of Hell would go to Hell, death would be called and it would be placed between the Paradise and the Hell and then slaughtered and then the announcer would announce: 0 inmates of Paradise, no death 0 Inmates of Hell-Fire, no death. And it would in. crease the delight of the inmates of Paradise and it would increase the grief of the inmates of Hell-Fire.

Bk 40, No.6831:
It is transmitted on the authority of Abu Huraira that Rasul said: The molar tooth of an unbeliever or the canine teeth of an unbeliever will be like Ubud and the thickness of his skin a three night's journey.

Bk 40, No.6832:
Abu Huraira reported directly from Rasul that he said: The distance of the two shoulders of the non-believer in Hell will be a three-day journey for a swift rider.

Bk 40, No.6833:
Haritha b. Wahb reported that he heard Rasul as saying: May I not inform you about the inmates of Paradise? They said: Do this, of course. Thereupon Rasul said: Every humble person who is considered to be humble if he were to adjure In the name of Allah, He would fulfil it. He then said: May I not inform you about the denizens of Hell-Fire? They said: Yes. And he said: Every haughty, fat and proud (person).

Bk 40, No.6834:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters but with a slight variation of wording.

Bk 40, No.6835:
Haritha b. Wahb al-KhuzaIi said Rasul said: May I not inform you about the inmates of Paradise? (And then informing about them) said: Every meek person who is considered to be humble and if they were to adjure in the name of Allah, Allah would certainly fulfil it. May I not inform you about the inmates of Hell-Fire? They are all proud, mean and haughty.

Bk 40, No.6836:
Abu Huraira reported Rasul as say- ing: Many a people with dishevelled hair are driven away from the door (but they are so pious) that if they are to swear in the name of Allah, He would definitely fulfil that.

Bk 40, No.6837:
Abdullah b. Zam'a reported that Rasul delivered an address and he made a mention of the dromedary and also made a mention of one (base person) who cut off Its hind legs, and he recited:" When the basest of them broke forth with mischief" (xei. 12). When A mischievous person, strong even because of the strength of a family like Abu Zam'a, broke forth. He then delivered instruction in regard to the women saying: There is amongst you who beats his woman, and in the narration on the authority of Abu Bakr, the words are: He flogs her like a slave-girl. And in the narration of Abu Kuraib (the words are): He flogs like a slave and then comforts his bed with the help of that at the end of the day, and he then advised in regard to laughing of people at the breaking of wind and said: One of you laughs at that which you yourself do.

Bk 40, No.6838:
Abu Huraira reported Rasul as say- ing: I saw Amr b. Luhayy b. Qam'a b. Khindif, brother of Bani Kab, dragging his Intestines in Fire.

Bk 40, No.6839:
Saeed b.Musayyib explained" al-bahira" as that animal which is not milked but for the idols. and none amongst the people milks them, and" as-sa'iba" as that animal which is let loose for the deities. Nothing is loaded over it, and Ibn Musayyib narrated that Abu Huraira stated that Rasul said: I saw Amr b. Amir al-Khuzili dragging his intestines in fire and he was the first who devoted animals to deity.

Bk 40, No.6840:
Abu Huraira said Rasul said: Two are the types amongst the denizens of Hell, the one possessing whips like the tail of an ox and they flog people with their help. (The second one) the women who would be naked in spite of their being dressed, who are seduced (to wrong paths) and seduce others with their hair high like humps. These women would not get into Paradise and they would not perceive the odour of Paradise, although its frag- rance can be perceived from such and such distance (from great distance).

Bk 40, No.6841:
Abu Huraira said Rasul said: If you survive for a time you would certainly see people who would have whips in their hands like the tail of an ox. They would get up in the morning under the wrath of Allah and they would get into the evening with the anger of Allah.

Bk 40, No.6842:
Abu Huraira said Rasul said: If you live for a time, you would certainly see people get up (in the morning) in the wrath of Allah and getting into the evening under the curse of Allah, and there would be in their hands (whips) like the tail of an ox.
Chapter 14: PERTAINING TO THE DESTRUCTION OF THE WORLD AND ASSEMBLING ON THE DAY OF RESURRECTION

Bk 40, No.6843:
This hadith has been narrated through five different chains of transmitters and all of them are narrated on the authority of Mustaurid, brother of Bani Fihr, that Rasul said: By Allah, this world (is so insigni- ficant in comparison) to the Hereafter that if one of you should dip his finger- (and wnile saying this Yahyg pointed with his forefinger) -in the ocean and then he should see as to what has stuck to it. This hadith has been narrated through another chain of transmitters also but with a slight variation of wording.

Bk 40, No.6844:
Aisha reported that she beard Rasul as saying: The people would be assembled on the Day of Resurrection barefooted, naked and uncircumcised. I said: Rasul, will the male and the female be together on the Day and would they be looking at one another? Upon this Rasul said: Aisha, the matter would be too serious for them to look to one another.

Bk 40, No.6845:
This hadith has been narrated on the authority of Hatim b. Abi Saghira with the same chain of transmitters and there is no mention of the word" uncircum- cised."

Bk 40, No.6846:
Ibn Abbas reported that he heard Rasul deliver an address and he was saying that they would meet Allah barefooted, naked and uncircumcised.

Bk 40, No.6847:
This hadith has been narrated through other chains of transmitters on the authority of Ibn Abbas, (and) the words are: While Rasul stood up to deliver a sermon, he said: 0 people, Allah would make you assemble barefooted, naked and uncircumcised (and then recited the words of the Koran):" As We created you for the first time, We shall repeat it. (It is) a promise (binding) upon us. Lo! We are to perform it, and the first person who would be clothed on the Day of Resurrection would be (Hadrat) Ibrahim" and, behold! some persons of my Ummah would be brought and taken to the left and I would say: My Lord, they are my companions, and it would be said: You do not know what they did after you, and I would say just as the pious servant (Hadrat 'Isa) said:, I was a witness regarding them as I remained among them and Thou art a witness over everything, so if Thou chastisest them, they are Thy servants and if Thou for- givest them, Thou art Mighty, Wise" (v. 117-118). And it would be said to him: They constantly turned to their heels since you left them. This hadith has been transmitted on the authority of Waki' and Muadh (and the words are):" What new things they fabricated."

Bk 40, No.6848:
Abu Huraira said Rasul said, The people will be assembled in three categories. Those desirous (of Paradise), fearing (Hell), coming two upon the came], three upon the camel, four upon the camel, ten upon the camel and the rest will be assembled, Hell-Fire being with them when they are at midday where they would spend the night and where they would spend the morning and where they would spend the evening.
Chapter 15: THE DESCRIPTION OF THE DAY OF RESURRECTION (MAY ALLAH SAVE US FROM ITS TERRORS)

Bk 40, No.6849:
Ibn Umar said Rasul said: When the people would stand before Allah. the Lord of the worlds, each one of them would stand submerged into perspiration up to half of his ears, and there is no mention of the" day" in the badlth transmitted on the authority of Ibn Muthanni.

Bk 40, No.6850:
This hadith has been transmitted on the authority of Ibn Umar but with a slight variation of wording (and the words are):" One of them would be completely submerged in perspiration up to half of his ears."

Bk 40, No.6851:
Abu Huraira reported Rasul as say- ing: The perspiration would spread on the Day of Resurrection upon the earth to the extent of seventy cubits and it would reach up to their mouths or up to their ears. Thaur is not sure (which words) he used (mouth or ears).

Bk 40, No.6852:
Miqdad b. Aswad said: I heard Rasul as saying: On the Day of Resurrection, the sun would draw so close to the people that there woum be left only a distance of one mile. Sulaim b. Amir said: By Allah, I do not know whether he meant by" mile" the mile of the (material) earth or dn instrument used for applying collyrium to the eye. (Rasul is, however, reported to have said): The people would be submerged in perspiration according to their deeds, some up to their. knees, Some up to the waist and some would have the bridle of perspiration and, while saying this, Rasul pointed his hand towards his mouth.
Chapter 16: THE QUALITIES BY WHICH THE INMATES OF PARADISE AND THE DENIZENS OF HELL CAN BE RECOGNISED IN THIS WORLD

Bk 40, No.6853:
'Iyad b. Him-ar reported that Rasul, while delivering a sermon one day, said: Behold, my Lord commanded me that I should teach you which you do not know and which He has taught me today. (He has instructed thus): The property which I have conferred upon them is lawful for them. I have created My servants as one having a natural inclination to the worship of Allah but it is Satan who turns them away from the right religion and he makes unlawful what has been declared lawful for them and he commands them to ascribe partnership with Re, although he has no justification for that. And verily, Allah looked towards the people of the world and He showed hatred for the Arabs and the non-Arabs, but with the exception of some remnants from the People of the Book. And He (further) said: I have sent thee (Rasul) in order to put you to test and put (those to test) through you. And I sent the Book to you which cannot be washed away by water, so that you may recite it while in the state of wakefulness or sleep. Verily, Allah commanded me to burn (kill) the Quraish. I said: My Lord, they would break my head (like the tearing) of bread, and Allah said: You turn them out as they turned you out, you fight against them and We shall help you in this, you should spend and you would be conferred upon. You send an army and I would send an army five times greater than that. Fight against those who disobey you along with those who obey you. The inmates of Paradise are three: One who wields authority and is just and fair, one who Is truthful and has been endowed with power to do good deeds. And the person who is merciful and kind hearted towards his relatives and to every pious Muslim, and one who does not stretch his hand in spite of having a large family to support. And He said: The inmates of Hell are five: the weak who lack power to (avoid evil), the (carefree) who pursue (everything irrespective of the fact that it is good or evil) and who do not have any care for their family or for their wealth. And those dishonest whose greed cannot be concealed even in the case of minor things. And the third. who betray you. morning and evening, in regard to your family and your property. He also made a mention of the miser and the liar and those who are in the habit of abusing people and using obscene and foul language. Abu Ghassan in his narration did not make mention of" Spend and there would be spent for you."

Bk 40, No.6854:
This hadith has been narrated on the authority of Qatada with the same chain of transmitters but with a slight variation of wording.

Bk 40, No.6855:
This hadith has been transmitted on the authority of 'Iyad b. Himar that Rasul gave an address one day. The rest of the hadith is the same.

Bk 40, No.6856:
Iyad. b. Himar reported tbat, while Rasul was delivering an address, he stated that Allah commanded me The rest of the hadith is the same, and there is an addition in it:" Allah revealed to me that we should be humble amongst ourselves and none should show pride upon the others, And it does not behove one to do so, and He also said: There are among you people to follow not caring a bit for their family and property. Qatada said: Abu Abdullah, would this happen? Thereupon he said: Yes. By Allah, I found this in the days of ignorance that a person grazed the goat of a tribe and did not find anyone but their slave-girl (and he did not spare her) but committed adultery with her.
Chapter 17: THE DEAD WOULD BE SHOWN HIS SEAT IN PARADISE AND HELL, AND THE AFFIRMATION OF THE TORMENT OF THE GRAVE AND SEEKING REFUGE FROM IT

Bk 40, No.6857:
Ibn Umar reported Rasul as say- ing: When any one of you dies, he is shown his seat (in the Hereafter) morning and evening; if he is amongst the inmates of Paradise (he is shown the seat) from amongst the inmates of Paradise and if he is one from amongst the denizens of Hell (he is shown the seat) from amongst the denizens of Hell, and it would be said to him: That is your seat until Allah raises you on the Day of Resurrection (and sends you to your proper seat).

Bk 40, No.6858:
Ibn Umar said Rasul said: When a person dies, he is shown his seat morning and evening. If he is one amongst the inmates of Paradise (he is shown his seat) in Paradise and if he is one amongst the denizens of Hell-Fire (he is shown his seat) in the Hell-Fire. Then it is said to him: That is your seat where you would be sent on the Day of Resurrection.

Bk 40, No.6859:
Abu Saeed Kuzri said: I did not hear this badith from Rasul directly but it was Zaid b. Thibit who narrated it from him. As Rasul was going along with us towards the dwellings of Bani an-Najjar, riding upon his pony, it shied and he was about to fall. He found four, five or six graves there. He said: Who amongst you knows about those lying in the graves? A person said: It is I. Thereupon he (Rasul) said: In what state did they die? He said: They died as polytheists. He said: These people are passing through the ordeal in the graves. If it were not the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which I am listening to, I would have certainly made you hear that. Then turning his face towards us, he said: Seek refuge with Allah from the torment of Hell. They said: We seek refuge with Allah from the torment of Hell. He said: Seek refuge with Allah from the torment of the grave. They said: We seek refuge with Allali from the torment of the grave. He said: Seek refuge with Allah from turmoil, its visible and invisible (aspects), and they said: We seek refuge with Allah from turmoil and its visible and invisible aspects and he said: Seek refuge with Allah from the turmoil of the Dajjal, and they said We seek refuge with Allah from the turmoil of the Dajjal.

Bk 40, No.6860:
Anas said Rasul said: If you were not (to abandon) the burying of the dead (in the grave), I would have certainly supplicated Allah that He should make you listen the torment of the grave.

Bk 40, No.6861:
This hadith has been narrated on the authority of Abu Ayyub through some other chains of transmitters (and the words are):" Rasul went out after the sun had set and he heard some sound and said: It is the Jews who are being tormented in their graves.

Bk 40, No.6862:
Anas b. Malik said Rasul said: When the servant is placed in his grave and his companions retrace their steps arid he hears the noise of the footsteps, then two angels come to him and make him sit and say to him: What you have to say about this person (Rasul)? If he is d believer, lie would say: I bear testimony to the fact that he is a servant of Allali and His Messenger. Then it would be said to him: Look to your seat in the Hell- Fire, for Allah has substituted (the seat of yours) with a seat in Paradise. Rasul said: He would be shown both the seats. Qatada said: It was mentioned to us that his grave (the grave of a believer) expands to seventy cubits and is full with verdure until the Day when they would be resurrected.

Bk 40, No.6863:
Anas b. Malik said Rasul said: When the dead body. is placed in the grave, he listens to the sound of the shoes (as his friends and relatives return after burying him).

Bk 40, No.6864:
Anas b. Malik said Rasul said: When the servant is placed in his grave and his friends retrace their steps. The rest of the liadith is the same as transmitted by Qatada.

Bk 40, No.6865:
Al Bara b. Azib said Rasul said: This verse:" Allah grants steadfastness to those who believe with firm word," was rereaied in connection with the torment of the grave. It would be said to him: Who is your Lord? And he would say: Allah is my Lord and Muhammad is my Messenger [Rasul], and that is (what is implied) by the words of Allah, the Exalted:" Allah keeps steadfast those who believe with firm word in this world and in the Hereafter."

Bk 40, No.6866:
Al Bara b. Azib reported that this verse:" Allah keeps steadfast those who believe with firm word in th;s world and the Hereafter," was revealed in con- nection with the torment of the grave.

Bk 40, No.6867:
Abu Huraira said: When the soul of a believer would go out (of his body) it would be received bv two angels who would take it to the sky. Hammad (one of the narrators in the chain of transmitters) mentioned the swetness of its odour, (and further said) that the dwellers of the sky say: Here comes the pious soul from the side of the earth Let there be blessings of Allah upon the body in which it resides. And it is carried (by the angels) to its Lord. He would say: Take it to its destined end. And if he is a nonbeliever and as it (the soul) leaves the body-Hammad made a mention of its foul smell and of its being cursed-the dwellers of the sky say: There comes a dirty soul from the side of the earth, and it would be said: Take it to its destined end. Abu Huraira reported that Rasul put a thin cloth which was with him upon his nose while making a mention (of the foul smell) of the soul of a non-believer.

Bk 40, No.6868:
Anas b. Malik said: We were along with Umar between Mecca and Medina that we began to look for the new moon. And I was a man with sharp eye- sight, so I could see it, but none except me saw it. I began to say to Umar: Don't you see it? But he would not see it. Thereupon Umar said: I would soon be able to see it (when it will shine more brightly). I lay upon bed. He then made a mention of the people of Badr to us and said: Rasul showed us one day before (the actual battle) the place of death of the people (participating) in (the Battle) of Badr and he was saying: This would be the place of death of so and so tomorrow, if Allah wills. Umar said: By Him Who sent him with truth, they did not miss the places (of their death) which Rasul had pointed for them. Then they were all thrown in a well one after another. Rasul then went to them and said: O, so and so, the son of so and so; O so and so, the son of so and so, have you found correct what Allah and His Messenger had promised you? I have, however, found absolutely true what Allah had promised with me. Umar said: Rasul, how are you talking with the bodies without soul in them. Thereupon he said: You cannot hear more distinctly than (their hearing) of what I say, but with this exception that they have not power to make any reply.

Bk 40, No.6869:
Anas b. Malik reported that Rasul let the dead bodies of the unbelievers who fought in Badr (lie unburied) for three days. He then came to them and sat by their side and called them and said: O Abu Jahl b. Hisham, O Umayya b. Khalaf, O Utba b. Rab'ila, O Shaiba b. Rabia, have you not found what your Lord had promised with you to be correct? As for me, I have found the promises of my Lord to be (perfectly) correct. Umar listened to the words of Rasul and said: Rasul, how do they listen and respond to you? They are dead and their bodies have decayed. Thereupon he (Rasul) said: By Him in Whose Hand is my life, what I am saying to them, even you cannot hear more distinctly than they, but they lack the power to reply. Then'he commanded that they should be buried in the well of Badr.

Bk 40, No.6870:
Aba Talha said: When it was the Day of Badr and Rasul had gained victory over them (the Meccans), he commanded more than twenty persons, and in another hadith these are counted as twenty-four persons, from the non-believers of the Quraish to be thrown into the well of Badr. The rest of the hadith is the same.
Chapter 18: THE RECKONING ON THE DAY OF JUDGMENT IS A FACT

Bk 40, No.6871:
Aisha said Rasul said: He who is taken to account on the Day of Resurrection is in fact put to torment. I said: Has God not said this: 'He will be made subject to an easy reckoning" (Ixxxiv. 8)? Thereupon he said: (What it implies) is not the actual reckoning, but only the presentation of one's deeds to Him. He who is thoroughly examined in reckoning is put to torment.

Bk 40, No.6872:
This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

Bk 40, No.6873:
Aisha said Rasul said: Everyone who is reckoned thoroughly is undone. I said: Rasul, has Allah not called (reckoning) as easy reckoning? Thereupon he said.. It implies only presenta- tion of (one's deeds to Him), but if one is thoroughly examined in reckoning, he in fact is undone.

Bk 40, No.6874:
Aisha said Rasul said: He who is examined thoroughly In reckoning is undone.
Chapter 19: IT IS ESSENTIAL TO HOPE GOOD FROM ALLAH

Bk 40, No.6875:
Jabir said: I heard Rasul as saying three days before his death: None of you should court death but only hoping good from Allah

Bk 40, No.6876:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

Bk 40, No.6877:
Jabir al-Ansari said: I heard Rasul say three days before his death: None of you should die but hoping only good from God.

Bk 40, No.6878:
Jabir said: I heard Rasul as saying. Every servant would be raised (in the same very state) in which he dies.

Bk 40, No.6879:
This hadith has been transmitted on the authority of A'mash but with a slight variation of wording.

Bk 40, No.6880:
Ibn Umar said: I heard Rasul as saying: When Allah intends to chastise a people, He chastises all of them then they would be raised according to their deeds.

# Book: 41 Kitab Al-Fitan wa Ashrat As-Saah [ Book of Crises and Signs of the End Times ]

Chapter 1:

Bk 41, No.6881:
Zainab bint Jahsh reported that Rasul got up from sleep saying: There is no god but Allah; there is a destruction in store for Arabia because of turmoil which is at hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the help of his hand (in order to indicate the width of the gap) and I said: Rasul, would we be perished in spite of the fact that there would be good people amongst us? Thereupon he said: Of course, but only when the evil predominates.

Bk 41, No.6882:
This hadith has been narrated on the authority of Zainab bint Jahsh with a slight variation in the chain of transmitters.

Bk 41, No.6883:
Zainab bint Jahsh, Wife, reported that one day Rasul came out in a state of excitement with his face quite red. And he was saying: There is no god but Allah; there is a destruction in store for Arabia beciuse of the turmoil which is near at hand as the barrier of Gog and Magog has been opened like it, and he (in order to explain it) made a ring with the help o his thumb and forefinger. I said: Rasul, would we be destroyed despite the fact that there would be pious people amongst us? He said: Yes, when the evil would predominate.

Bk 41, No.6884:
This hadith has been narrated oil the authority of Zuhri with a different chain of transmitters.

Bk 41, No.6885:
Abu Huraira said Rasul said: Today the wall (barrier) of Gog and Magog has been opened so much, and WUhaib (in order to explain it) made the figure of ninety with the help of his hand.
Chapter 2: THE SINKING OF AN ARMY IN THE EARTH WHICH WOULD ATTACK THE HOUSE

Bk 41, No.6886:
Harith b Abi Rabia and Abdullah b. Safwan both went to Umm Salama, the Mother of the Faithful, and they asked her about the army which would be sunk in the earth, and this relates to the time when Ibn Zubair (was the governor of Mecca). She reported that Rasul had said that a seeker of refuge would seek refuge in the Sacred House and an army would be sent to him (in order to kill him) and when it would enter a plain ground, it would be made to sink. I said: Rasul, what about him who would be made to accompany this army willy nilly? Thereupon he said: He would be made to sink along with them buf he would be raised on the Day of Resurrection on the basis of his intention. Abu Jafar said. ' This plain, ground means the plain ground of Medina.

Bk 41, No.6887:
This hadith has been narrated on the authority of Abdullah b. Rufai, with the same chain of transmitters (but with the addition of these words):" When I met Abu Jafar I told him that she (simply) meant the plain ground. Thereupon Abu Jafar said: No, by God, she meant the plain ground of Medina.

Bk 41, No.6888:
Abdullah b. Safwan reported that Hafsa told him that she had heard Rasul as saying: An army would attack this House in order to fight against the inhabitants of this House and when it would be at the plain ground the ranks in the centre of the army would be sunk and the vanguard would call the rear flanks of the army and they would also be sunk and no flank would be left except some people who would go to inform them (their kith and kin). A person (who had been listening to this badith from Abdullah b. Safwan) said: I bear testimony in regard to you that you are not imputing a lie to Hafsa. And I bear testimony to the fact that Hafsa is not telling a lie about Rasul.

Bk 41, No.6889:
Abdullah b. Safwan reported the Mother of the Faithful as saying that Rasul said: They would soon seek protection in this House, viz. Kaba (the defenceless), people who would have nothing to protect themselves in the shape of weapons or the strength of the people. An army would be sent to fight (and kill) them and when they would enter a plain ground the army would be sunk in it. Yiisuf (one of the narrators) said: It was a people of Syria (hordes of Hajaj) who had been on that day comin. towards Mecca for an attack (on Abdulllah b. Zubair) and Abdullah b. Safwan said: By God, it does not imply this army.

Bk 41, No.6890:
Aisha reported that Rasul was startled in the state of sleep. We said: Rasul, you have done something in the state of your sleep which you never did before, Thereupon he said: Strange it is that some, people of my Ummah would attack the House (Kaba) (for killing) a person who would belong to the tribe of the Quraish and he would try to seek protection in the House. And when they would reach the plain ground they would be sunk. We said: Rasul, all sorts of people throng the path. Thereupon he said: Yes, there would be amongst them people who would come with definite designs and those who would come under duress and there would be travellers also, but they would all be destroyed through one (stroke) of destruction. though they would be raised in different states (on the Day of Resurrection). Allah would, however, raise them according to their intention.
Chapter 3: THE TURMOIL WOULD COME LIKE RAINFALL

Bk 41, No.6891:
Usama reported that Rasul climbed up a battlement amongst the battlements of Medina and then said: You do not see what I am seeing and I am seeing the places of turmoil between your houses as tile places of rainfall.

Bk 41, No.6892:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

Bk 41, No.6893:
Abu Huraira said Rasul said: There will be soon a period of turmoil in which the one who sits will be better than one who stands and the one who stands will be better than one who walks and the one who walks will be better than one who runs. He who would watch them will be drawn by them. So he who finds a refuge or shelter against it should make it as his resort.

Bk 41, No.6894:
This hadith has been transmitted on the authority of Abu Huraira but with this variation of wording that in the hadith transmitted on the authority of Abu Bakr, there is an addition of these words:" There is a prayer among prayers (Asr) and one who misses it is as if his family and property have been ruined."

Bk 41, No.6895:
Abu Huraira said Rasul said: There would be turmoil and the one who would sleep would be better than who would be awake and the one who would be awake would be better than one who would stand and one who would stand would be better than one who would run. So he who finds refuge or shelter should take that refuge or shelter.

Bk 41, No.6896:
Abu Bakra said Rasul said: There would soon be turmoil. Behold! there would be turmoil in which the one who would be seated would be better than one who would stand and the one who would stand would be better than one who would run. Behold! when the turmoil comes or it appears, the one who has camel should stick to his camel and he who has sheep or goat should stick to his sheep and goat and he who has land should stick to the land. A person said: 'Rasul, what is your opinion about one who has neither camel nor sheep nor land? Thereupon, he said: He should take hold of his sword and beat its edge with the help of stone and then try to find a way of escape. O Allah, I have conveyed (Thy Message) ; O Allah, I have conveyed (Thy Message) ; O Allah, I have conveyed (Thy Message). A person said: Rasul, what is your opinion it I am drawn to a rank in spite of myself, or in one of the groups and made to march and a man strikes with his sword or there comes an arrow and kills me? Thereupon he said: He will bear the punishment of his sin and that of yours and he would be one amongst the denizens of Hell.

Bk 41, No.6897:
This hadith has been transmitted on the authority of Waki' with a slight variation of wording.
Chapter 4: WHEN TWO MUSLIMS CONFRONT EACH OTHER WITH SWORDS

Bk 41, No.6898:
Ahnaf b. Qais said: I set out with the intention of helping this person (Hadrat Ali) that Abu Bakra met me. He said: Ahnaf, where do you intend to go? I said: I intend to help the cousin of Rasul, viz. Ali. Thereupon he said to me: Ahnaf, go back, for I heard Rasul as saying: When two Muslims confront one another with swords (in hands) both the slayer and the slain would be in Fire. He (Ahnaf) said: I said, or it was said: Rasul, it may be the case of one who kills. but what about the slain (why he would be put in Hell-Fire)? Thereupon he said: He also intended to kill his companion.

Bk 41, No.6899:
Ahnaf b. Qais reported on the authority of Abu Bakra that Rasul said: When two Muslims confront each other with their swords, both the slayer and the slain are doomed to Hell-Fire.

Bk 41, No.6900:
This hadith has been narrated on the authority of Hammad through another chain of transmitters.

Bk 41, No.6901:
Abu Bakra said Rasul said: When two Muslims (confront each other) and the one amongst them attacks his brother with a weapon, both of them are at the brink of Hell-Fire. And when one of them kills his companion, both of them get into Hell-Fire.

Bk 41, No.6902:
Abu Huraira reported Rasul many ahadith and one of them was this: The last Hour will not come until the two parties (of Muslims) confront each other and there is a large-scale massacre amongst them and the claim of both of them is the same.

Bk 41, No.6903:
Abu Huraira said Rasul said: The last Hour will not come unless there is much bloodshed. They said: What is harj? Thereupon he said: Bloodshed. bloodshed.
Chapter 5: THIS UMMAH WOULD BE DESTROYED BY KILLING ONE ANOTHER

Bk 41, No.6904:
Thauban said Rasul said: Allah drew the ends of the world near one another for my sake. And I have seen its eastern and western ends. And the dominion of my Unimah would reach those ends which have been drawn near me and I have been granted the red and the white trea- sure and I begged my Lord for my Ummah that it should not be destroyed because of famine, nor be dominated by an enemy who is not amongst them to take their lives and destroy them root and branch, and my Lord said: Muhammad, whenever I make a decision, there is none to change it. Well, I grant you for your Ummah that it would not be destroyed by famine and it would not be dominated by an enemy who would not be amongst it and would take their lives and destroy them root and branch even if all the people from the different parts of the world join hands together (for this purpose), but it would be from amongst them, viz. your Ummah, that some people would kill the others or imprison the others.

Bk 41, No.6905:
Thauban said Rasul said. Verily, Allah drew the ends of the world near me until I saw its cast and west an He bestowed upon me two treasures, the red and the white. The rest of the hadith is the same.

Bk 41, No.6906:
Amir b. Saad reported on the authority of his father that one day Rasul came from a high, land. He passed by the mosque of Banu Muaweya, went in and observed two rakas there and we also observed prayer along with him and he made a long supplication to his Lord. He then came to us and said: I asked my Lord three things and He has granted me two but has withheld one. I begged my Lord that my Ummah should not be destroyed because of famine and He granted me this. And I begged my Lord that my Ummah should not be destroyed by drowning (by deluge) and He granted me this. And I begged my Lord that there should be no bloodshed among the people of my Ummah. but He did not grant it.

Bk 41, No.6907:
Amir b. Saad reported on the authority of his father that Rasul came with a group of his Companions and he passed by the mosque of Banu Muaweya. The rest of the hadith is the same.
Chapter 6: THE EVENTS FORETOLD BY RASUL ABOUT THE LAST HOUR

Bk 41, No.6908:
Hudhaifa b. al-Yaman said: By Allah, I have the best knowledge amongst people about every turmoil which is going to appear in the period intervening me and the Last Hour; and it is not for the fact that Rasul told me something confidentially pertaining to it and he did not tell anybody else about it, but it is because of the fact that I was present in the assembly in which he had been describing the turmoil. and he especially made a mention of three turmoils which would not spare anything and amongst these there would be turmoils like storms in the hot season. Some of them would be violent and some of them would be comparatively mild. Hudhaifa said: All (who were present) except I have gone (to the next world).

Bk 41, No.6909:
Hudhaifa reported that Rasul stood before us one day and he did not leave anything unsaid (that he had to say) at that very spot which would happen (in the shape of turmoil) up to the Last Hour. Those who had to remember them preserved them in their minds and those who could not remember them forgot them. My friends knew them and there are certain things which slip out of my mind, but I recapitulate them when anyone makes a mention of them just as a person is lost from one's mind but is recalled to him on seeing his face.

Bk 41, No.6910:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters up to the words: And he forgot who had to forget that and. he did not make a mention of what follows after this.

Bk 41, No.6911:
Hudhaifa said: Rasul informed me of what is going to happen before the approach of the Last Hour. And there is nothing that I did not ask him in this connection except this that I did not ask him as to what would turn the people of Medina out from Medina.

Bk 41, No.6912:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

Bk 41, No.6913:
Abu Zaid (viz. Amr b. Akhtab) said: Rasul led us in the dawn prayer and then mounted the pulpit and addressed us until it was (time for the) noon prayer. He then came down the pulpit and observed prayer and then again mounted the pulpit and again addressed us until it was time for the Asr prayer. He then again came down and observed the prayer and again mointed the pulpit and addressed us until the sun was set and he informed (about) everything (pertaining to turmoil) that lay hidden in the past and what lies in (the womb) of) the future and the most learned amongst us is one who remembers them well
Chapter 7: THE TURMOIL WOULD GO LIKE THE MOUNTING WAVES OF THE OCEAN

Bk 41, No.6914:
Hudhaifa repotted: We were one day in the company of Umar that he said: Who amongst you has preserved in his mind most perfectly the hadith of Rasul in regard to the turmoil as he told about it? I said: It is I. Thereupon he said: You are bold (enough to make this claim). And he further said: How? I said: I heard Rasul as saying: There would (first) be turmoil for a person in regard to his family, his property, his own self, his children, his neighbours (and the sins comnaitted in their connection) would be expiated by fasting, prayer, charity, enjoining good and prohibiting evil. Thereupon Umar said: I do not mean (that turmoil on a small scale) but that one which would eme-ge like the mounting waves of the ocean. I said: Commander of the Faithful, you have nothing to do with it, for the door is closed between you and that. He said: Would that door be broken or opened? I said: No, it would be broken. Thereupon he said: Then it would not be closed despite best efforts. We said to Hudhaifa: Did Umar know the door? Thereupon he said: Yes, he knew it (for certain) just as one knows that night precede the next day. And I narrated to him something in which there was nothing fabricated. Shaqiq (one of the narrators) said: We dared not ask Hudhaifa about that door. So we requested Masrdq to ask him. So he asked him and he said: (By that door, he meant) Umar.

Bk 41, No.6915:
This hadith has been narrated on the authority of Hudhaifa through other chains of transmitters also.

Bk 41, No.6916:
Hudhaifa reported that Umar said: Who would narrate to us (the ahadith pertaining to turmoil) and he reported a badith similar to these ahadith.

Bk 41, No.6917:
Jundub said: I came on the day of Jaraa that a person was (found) sitting. I said: They would shed their blood today. That person said: By Allah. not at all. I said: By Allah, of course, they would do it. He said: By Allah, they would not do it. I said: By Allah, of course, they would do it. He said: By Allah, they would not do it, and I have heard a hadith of Rasul which I am narrating to you in this connection. I said: You are a bad seat fellow. I have been opposing you since morning and you are listening to me in spite of the fact that you have heard a hadith from Rasul (contrary to ray statement). I myself felt that there was no use of this annoyance. (He could tell me earlier that it was a hadith of Rasul, and I would not have opposed him at all.) I turned my face toward him and asked him and he was Hadrat Hudhaifa.
Chapter 8: THE LAST HOUR WOULD NOT COME UNTIL THE EUPIIRATES UNCOVERS A TREASURE OF GOLD

Bk 41, No.6918:
Abu Huraira said Rasul said: The Last Hour would not come before the Euphrates uncovers a mountain of gold, for which people would fight. Ninety-nine out of each one hundred would die but every man amongst them would say that perhaps he would be the one who would be saved (and thus possess this gold).

Bk 41, No.6919:
This hadith has been narrated on the authority of Suhail with the same chain of transmitters but with this addition:" My father said: If you see that, do not even go near it."

Bk 41, No.6920:
Abu Huraira said Rasul said: The Last Hour would not come unless the Euphrates would uncover a treasure of gold, so he who finds it should not take anything out of that.

Bk 41, No.6921:
Abu Huraira said Rasul said: The Euphrates would soon uncover a mountain of gold but he who is present there should not take anything from that.

Bk 41, No.6922:
Abdullah b. Harith b. Naufal said: I was standing along with Ubayy b. Ka, b and he said: The opinions of the people differ in regard to the achievement of worldly ends. I said: Yes, of course. Thereupon he said: I heard Rasul as saying: The Euphrates would soon uncover a mountain of gold and when the people would bear of it they would flock towards it but the people who would possess that (treasure) (would say): If we allow these persons to take out of it they would take away the whole of it. So they would fight and ninety-nine out of one hundred would be killed. Abu Kamil in his narration said: I and Abu Kab stood under the shade of the battlement of Hassan.

Bk 41, No.6923:
Abu Huraira said Rasul said: Iraq would withhold its dirhams and qafiz; Syria would withhold its mudd and dinar and Egypt would withhold its irdab and dinar and you would recoil to that position from where you started and you would recoil to that position from where you started and you would recoil to that position from where you started, the bones and the flesh of Abu Huraira would bear testimony to it.
Chapter 9: PERTAINING TO THE CONQUEST OF CONSTANTINOPLE AND THE APPEARANCE OF THE DAJJAL AND DESCENT OF JESUS SON OF MARY (JESUS CHRIST)

Bk 41, No.6924:
Abu Huraira said Rasul said: The Last Hour would not come until the Romans would land at al-A'maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay, by Allah, we would never get aside from you and from our brethren that you may fight them. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army). which would be constituted of excellent martyrs in Allah's eye, would be killed ani the third who would never be put to trial would win and they would be conquerors of Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their swords by the olive trees, the Satan would cry: The Dajjal has taken your place among your family. They would then come out, but it would be of no avail. And when they would come to Syria, he would come out while they would be still preparing themselves for battle drawing up the ranks. Certainly, the time of prayer shall come and then Jesus son of Mary would descend and would lead them in prayer. When the enemy of Allah would see him, it would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them at all, even then it would dissolve completely, but Allah would kill them by his hand and he would show them their blood on his lance (the lance of Jesus Christ).
Chapter 10: THE LAST HOUR WOULD COME WHEN THE ROMANS WOULD HAVE THE MAXIMUM POPULATION

Bk 41, No.6925:
Mustaurid al-Qurashi said: I heard Rasul as saying: The Last Hour would come (when) the Romans would form a majority amongst people. Amr said to him (Mustaurid Qurashi): See what you are saying? He said: I say what I heard from Rasul. Thereupon he said: If you say that, it is a fact for they have four qualities. They have the patience to undergo a trial and immediately restore themselves to sanity after trouble and attack again after flight. They (have the quality) of being good to the destitute and the orphans, to the weak and, fifthly, the good quality in them is that they put resistance against the oppression of kings.

Bk 41, No.6926:
Mustaurid Qurashi said: I heard Rasul as saying: The Last Hour would come when the Romans would form a majority amongst people. This reached Amr b. Ass and he said: What are these ahadith which are being transmitted from you and which you claim to have heard from Rasul? Mustaurid said to him: I stated only that which I heard from Rasul. Thereupon Amr said: If you state this (it is true), for they have the power of tolerance amongst people at the time of turmoil and restore themselves to sanity after trouble, and are good amongst people so far as the destitute and the weak are concerned.
Chapter 11: THERE WOULD BE MUCH BLOODSHED AMONG ROMANS AT THE TIME OF THE APPEARANCE OF THE DAJJAL

Bk 41, No.6927:
Yusair b. Jabir said: Once there blew a red storm in Kufah that there came a person who had nothing to say but (these words): Ibn Masud, the Last Hour has come. He (Ibn Masud) was sitting reclining against something, and he said: The Last Hour would not come until the people divide in- heritance and rejoice over booty, and then said pointing towards Syria, with the gesture of his hand like this: The enemy shall muster strength against Muslims and the Muslims will muster strength against them (Syrians). I said: You mean Rome? And he said: Yes, and there would be a terrible fight and the Muslims would prepare a detachment (for fighting unto death) which would not return but victorious. They will fight until night will intervene them; both the sides will return without being victorious and both will be wiped out. The Muslims will again prepare a detachment for fighting unto death so that they may not return but victorious. When it would be the fourth day, a new detachment out of the remnant of the Muslims would be prepared and Allah will decree that the enemy should be routed. And they would fight such a fight the like of which would not be seen, so much so that even if a bird were to pass their flanks, it would fall down dead before reaching the end of them. (There would be such a largescale massacre) that when counting would be done, (only) one out of a hundred men related to one another would be found alive. So what can be the joy at the spoils of such war and what inheritance would be divided! They would be in this very state that they would hear of a calamity more horrible than this. And a cry would reach them: The Dajjil has taken your place among your off- spring. They will, therefore, throw away what would be in their hands and go forward sending ten horsemen, as a scouting party. Rasul said: I know their names and the names of their forefathers and the colour of their horses. They will be best horsemen on the surface of the earth on that day or amongst the best horsemen on the surface of the earth on that day.

Bk 41, No.6928:
Jabir said: I was in the company of Ibn Masud that there blew a red storm. The rest of the hadith is the same.

Bk 41, No.6929:
Jabir said: I was in the house of Ibn Masud and the house was fully packed that a red storm blew in Kufah.
Chapter 12: THE CONQUESTS OF THE MUSLIMS BEFORE THE APPEARANCE OF THE DAJJAL

Bk 41, No.6930:
Nafi b. Utba said: We were with Rasul in an expedition that there came a people to Rasul from the direction of the west. They were dressed in woollen clothes and they stood near a hillock and they met him as Rasul was sitting. I said to myself: Better go to them and stand between him and them that they may not attack him. Then I thought that perhaps there had been going on secret negotiation amongst them. I however, went to them and btood between them and him and I remember four of the words (on that occasion) which I repeat (on the fingers of my hand) that he (Rasul) said: You will attack Arabia and Allah will enable you to conquer it, then you would attack Persia and He would make you to Conquer it. Then you would attack Rome and Allah will enable you to conquer it, then you would attack the Dajjal and Allah will enable you to conquer him. Nafi said: Jabir, we thought that the Dajjal would appear after Rome (Syrian territory) would be conquered.
Chapter 13: THE SIGNS BEFORE THE APPROACH OF THE LAST HOUR

Bk 41, No.6931:
Hudhaifa b. Usaid Ghifari said: Rasul came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not cone until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal, the beast, the rising of the sun from the west, the descent of Jesus son of Mary , the Gog and Magog, and land-slidings in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly.

Bk 41, No.6932:
Hudhaifa b. Usaid said: Rasul was in an apartment and we were beneath that that he peeped in and said to us: What are you discussing about? We said: (We are discussing about the Last) Hour. Thereupon he said: The Last Hour would not come until the ten signs dppear: land-sliding in the east, and land-sliding in the west, and land-sliding in the peninsula of Arabia, the smoke, the Dajjal, the beast of the earth, Gog and Magog, the rising of the sun from the west and the fire which would emit from the lower part of Adan. Shuba said that Abdul Aziz b. Rufai reported on the authority of Abu Tufail who reported on the authority of Abu Sariha a hadith like this that Rasul did not make a mention of (the tenth sign) but he said that out of the ten one was the descent of Jesus Christ, son of Mary, and in another version it is theb lowing of the violent gale which would drive the people to the ocean.

Bk 41, No.6933:
Abu Sariha said: Rasul was in an (upper) apartment and we were standing lower to him and discussing (about the Last Hour). The rest of the hadith is the same, and Shuba said: I think he also said these words: The fire would descend along with them where they would land and where they would take rest (during midday (it would also cool down for a while). Shuba said: This hadith has been transmitted to me through Abu Tufail and Abu Sariha and none could trace it back directly to Rasul. However, there is a mention of the descent of Jesus Christ son of Mary in one version and in the other there is a mention of the blowing of a violent would drive them to the ocean.

Bk 41, No.6934:
Abu Sariha said: We were discussing the Last Hour) that Rasul looked towards us. The rest of the hadith is the same and the tenth (sign) was the descent of Jesus Christ son of Mary, and Shuba said: Abdul Aziz did not trace it directly to Rasul.
Chapter 14: THE LAST HOUR WOULD NOT COME UNTIL THE FIRE EMITS FROM THE EARTH OF HIJAZ

Bk 41, No.6935:
Abu Huraira said Rasul said: The Last Hour would not come until fire emits from the earth of Hijaz which would illuminate the necks of the camels of the Busra.

Bk 41, No.6936:
Abu Huraira said Rasul said: (The Last Hour would not come) until the habitations of Medina would extend to Ihab or Yahab. Zubair said: I said to Suhail how far these were from Medina. He said: So and so miles.

Bk 41, No.6937:
Abu Huraira said Rasul said: The famine would not break otit because of drought, but there would be famine despite heavy rainfall as nothing would grow from the earth.

Bk 41, No.6938:
Ibn Umar reported that he heard Rasul as saying (in a state) that he had turned his face towards the east: Behold, turmoil would appear from this side, from where the horns of Satan would appear.

Bk 41, No.6939:
Ibn Umar reported that Rasul stood by the door (of the apartment of) gafsa and, pointing towards the east, he said: The turmoil would appear from this side, viz. where the horns of Satan would appear, and he uttered these words twice or thrice and Ubaidullah b. Sa'ld in his narration said. Rasul had been standing by the door of Aisha.

Bk 41, No.6940:
Salim b. Abdullah reported on the authority of his father that Rasul, while turning his face towards the east, said: The turmoil would appear from this side; verily, the turmoil would appear from this side; verily, the turmoil. would appear from this side-the side where appear the horns of Satan.

Bk 41, No.6941:
Ibn Umar reported that Rasul came out from the house of Aisha and said: It would be from this side that there would appear the height of unbelief, viz. where appear the horns of Satan. i.e cast.

Bk 41, No.6942:
Ibn Umar said: I heard Rasul as saying while pointing his hands towards the east: The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) where appear the horns of Satan.

Bk 41, No.6943:
Ibn Fudail reported on the authority of his father that he heard Salim b. Ibn Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father Ibn Umar, narrating that he heard Rasul as saying while pointing his hand towards the east: Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and God said:" You killed a person but We relieved you from the grief and tried you with (many a) trial" (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words:" I heard".
Chapter 15: THE LAST HOUR WOULD NOT COME UNTIL THE WOMEN OF THE TRIBE OF DAUS WOULD GO ROUND DHI AL-KHALASA

Bk 41, No.6944:
Abu Huraira said Rasul said: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in Tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol.

Bk 41, No.6945:
Aisha said: I heard Rasul as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Rasul, I think when Allah has revealed this verse:" He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)" (ix. 33), it implies that (this promise) is going to be fulfilled. Thereupon he (Rasul) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.

Bk 41, No.6946:
This hadith has been narrated on the authority of Ibn Ja'far with the same chain of transmitters.
Chapter 16: THE LAST HOUR WOULD NOT COME UNTIL A PERSON WOULD PASS BY A GRAVE AND WISH THAT HE SHOULD HAVE BEEN THE OCCUPANT OF THAT GRAVE BECAUSE OF THIS CALAMITY

Bk 41, No.6947:
Abu Huraira said Rasul said: The Last Hour would not come until a person would pass by a grave of another person and he would say: I wish it had been my abode.

Bk 41, No.6948:
Abu Huraira said Rasul said: By Him, in Whose hand is my life, the world would not come to an end until a person would pass by a grave, would roll over it and express the desire that he should be in the place of the occupant of that grave not because of religious reasons but because of this calamity.

Bk 41, No.6949:
Abu Huraira said Rasul said: By Him in Whose Hand is my life, a time would come when the murderer would not know why he has committed the murder, and the victim would not know why he has been killed.

Bk 41, No.6950:
Abu Huraira said Rasul said: The world would not come to an end until a day would come to the people on which the murderer would not know as to why he has killed and the slain would not know as to why he has been murdered. It would be said: Why would It happen? To which he replied: It would be because of general massacre and bloodshed. And the slaughterers and the slain would be in Fire, and in the narration of Ibn Aban, the name of Abu Ismail has been mentioned.

Bk 41, No.6951:
Abu Huraira said Rasul said: The Kaba would be destroyed by an Abyssinian having two small shanks.

Bk 41, No.6952:
(The above mentioned) hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Bk 41, No.6953:
Abu Huraira said Rasul said: It would be an Abyssinian having two small shanks who would destroy the House ol God.

Bk 41, No.6954:
Abu Huraira said Rasul said: The Last Hour would not come before a person of Qahtan comes forth driving people with his stick.

Bk 41, No.6955:
Abu Huraira said Rasul said: The day and the night would not come to an end before a man called al-Jahjah would occupy the throne.

Bk 41, No.6956:
Abu Huraira said Rasul said: The Last Hour would not come unless you fight with people whose faces are like hammered shields and the Last Hour would not come until you would fight against those wearing the shoes of hair.

Bk 41, No.6957:
Abu Huraira said Rasul said: The Last Hour would not come until a people wearing shoes of hair fight against you having their faces like hammered shields.

Bk 41, No.6958:
Abu Huraira said Rasul said: The Last Hour would not come until you fight with a people wearing shoes of hair and the Last Hour would not come until you fight with a people having small eyes and broad snub noses.

Bk 41, No.6959:
Abu Huraira said Rasul said: The Last Hour would not come until the Muslims fight with the Turks-a people whose faces would be like hammered shields wearing clothes of hair and walking (with shoes) of hair.

Bk 41, No.6960:
Abu Huraira said Rasul said: You shall fight in the hours to come against a nation wearing shoes made of hair and faces like hammered shields, with red complexion and small eyes.

Bk 41, No.6961:
Abu Nadra said:" We were in the company of Jabir that he said it may happen that the people of Iraq may not send their qafiz and dirhams (their measures of food stuff and their money). We said: Who would be respolisible for it? He said: The non_Arabs would prevt them. He again said: There is the possibility that the people of Syria may not send their dinar and mudd. We said: Who would be responsible for it? He said This prevention would be made by the Romans. He (Jabir b. Abdullab) kept quiet for a while and then said Rasul said There would be a caliph in the last (period) of my Ummah who would freely give handfuls of wealth to thd people wiothout counting it. I said to Abu Nadra and Abu al-'Ala: Do you mean Umar b. Abdul Aziz? They said: No (he would be Imam Mahdi.).

Bk 41, No.6962:
This hadith hab been narrated by Saeedwith the same chain of transmitters.

Bk 41, No.6963:
Abu Saeed reported that Rasul I said: There would be amongest your caliphs a caliph who would give handfuls of wealth to the, but wbuld not count it. In. the narration transmitted on the authority of Ibn Hujr, there is a slight variation of wording.

Bk 41, No.6964:
Abu Saeed and Jabir said Rasul said: There would be in the last phase of the time a caliph who would distribute wealth but would not count.

Bk 41, No.6965:
This hadith has been narrated on the authority of Abu Saeed through another chain of transmitters.

Bk 41, No.6966:
Abu Saeed Khuzri said: One who Is better than I informed me, that Rasul said to 'Ammar as he was digging the ditch (on the ocasion of the Battle of the Ditch) wiping over his head: O son of Summayya you will be involved in trouble and a group of the rebels would kill you.

Bk 41, No.6967:
This hadith has been transmitted on the same authority but with this variation that the hadith trarismitted on the authority of Nabra (the words are): One Who is better than I informed me, and he was Abu Qatatda, and in the hadith transmitted on the authority of Khalid instead of the word 'bu_us' there is 'dys' or 'yadis', i. e.:" how sad it is".

Bk 41, No.6968:
This hadith has been transmitted on the authority of Umm Salama that Rasul said to Ammar: A group of rebels would kill you.

Bk 41, No.6969:
This hadith has been narrated on the authority of Umm Salam through another chain of transmitters.

Bk 41, No.6970:
Unmm Salama said Rasul said: A band of rebels would kill Ammar.

Bk 41, No.6971:
Abu Huraira reported that Rasul as saying: This tribe of the Quraish would kill (people) of wy Ummah. They (the Companions) said: What us to do (in such a situations)? Thereupon he said: Would that the people remain aside from them (and not besmear their hand with the blood of the Muslim).

Bk 41, No.6972:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

Bk 41, No.6973:
Abu Huraira reported that Allh's Messenger said: (Khusrau king of Persia) would die and Qaisar (Ceasar King of Rome) would die; there would be no Qaisar after him, but, by one in Whose Hand is my life, you would spend their treasures in the cause of Allah.

Bk 41, No.6974:
This hadith has been transmitted on the authority of Zuhri.

Bk 41, No.6975:
Hammam b. Munabbih said: This is what Abu Huraira reported from Rasul and in this connection he reported so many hadith (and one of them was this): Rasul said: Kisra would die and then there would be no Kisra after him. Qaisar would die and there would be no Qaisar after him, but you will distribute their threasuers in thecause of Allah.

Bk 41, No.6976:
Jabir b. Samura said Rasul said: When Kisra would die there would be no Kisra after him; the rest of the hadith is the same as Abu Huraira reported.

Bk 41, No.6977:
Jabir b. Samura said: I heard Rasul (as sayingt There would lie open for a group of Muslims, or for a group of believers, the treasures of the family of Kisra which would be in the whit (palace). In a version of Qutaiba there is definitely the word" Muslim".

Bk 41, No.6978:
Jabir b. Samura said: I heard Rasul a hadith like this.

Bk 41, No.6979:
Abu Huraira said Rasul said: You have heard about a city the one side of which is in the land and the other is in the sea (Constantinople). They said: Allall's Messenger, yes. Thererupon he said: The Last Hour would not cmoe unlesss seventy thousand persons from Bani lsrael would attack it. When they would land there, they will neither fight with weapons nor would shower arrows but would only say:" There is no god but Allah and Allah is the Greatest," that one side of it would fall. Thaur (one of the narrators) said: I think that he said: The part by the side of the ocean. Then they would say for the second time:" There is no god but Allah and Allah is the Greatest" that the second side would also fall, and they would say:" There is no god but Allah and Allah is the Greatest," that the gates would be opened for them and they would enter therein and, they would be collecting spoils of war and distributing them amongst themselves that a noise would be heard and It would be said: Verily, Dajjal has come. And thus they would leave everything there and would turn to him.

Bk 41, No.6980:
Thaur b. Zaid has narrated this hadith with the same chain of transmitters.

Bk 41, No.6981:
Ibn Umar said Rasul said: You will fight against the Jews and you will kill them until even a stone would say: Come here, Muslim, there is a Jew (hiding himself behind me) ; kill him.

Bk 41, No.6982:
Ubaidullah has reported this hadith with this chain of transmitters (and the Words are):" There is a Jew behind me."

Bk 41, No.6983:
Ibn Umar said Rasul said: You and the Jews would fight against one another until a stone would say: Muslim, here is a Jew behind me; come and kill him.

Bk 41, No.6984:
Ibn Umar said Rasul said: The Jews will fight against you and you will gain victory over them until the stone would say: Muslim, here is a Jew behind me; kill him.

Bk 41, No.6985:
Abu Huraira said Rasul said: The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews.

Bk 41, No.6986:
Jabir b. Samura said: I heard Rasul as saying: Before the Last Hour there would be many liars, and there is an addition in the badith transmitted on the authority of Abu Ahwas of these words:" I said to him: Did you hear it from Rasul? He said: Yes."

Bk 41, No.6987:
This hadith has been narrated on the authority of Simak with the same chain of transmitters. and Simak said: I heard my brother say that jabir had stated: Be on your guard against them.

Bk 41, No.6988:
Abu Huraira said Rasul said: The Last Hour would not come until there would arise about thirty impostors, liars, and each one of them would claim that he is a Rasul.

Bk 41, No.6989:
This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.
Chapter 17: STORY OF IBN SAYYAD

Bk 41, No.6990:
Abdullah said: We were along with Rasul that we happened to pass by children amongst whom there was Ibn Sayyad. The children made their way but Ibn Sayyad kept sitting there (and it seemed) as if Rasul did not like it (his sitting with the children) and said to him: May your nose he besmeared with dust, don't you bear testimony to the fact that I am Rasul? Thereupon he said: No, but you should bear testimony that I am Rasul. Thereupon Umar b. Khatab said: Rasul, permit me that I should kill him. Thereupon Rasul said: If he is that person who is in your mind (Dajjal ), you will not be able to kill him.

Bk 41, No.6991:
Abdullah said: We were walking with Rasul that Ibn Sayyad happened to pass by him. Rasul said to him: I have concealed for you (something to test you, so tell me that). He said: It is Dukh. Thereupon Rasul said to him: Be off. You cannot get farther than your rank, whereupon Umar said: Rasul, permit me to strike his neck. Thereupon Rasul said: Leave him; if he is that one (Dajjal) whom you apprehend, you will not be able to kill him.

Bk 41, No.6992:
Abu Saeed reported that Rasul met him (Ibn Sayyad) and so did Abu Bakr and Umar on some of the roads of Medina. Rasul said: Do you bear testimony to the fact that I am Rasul? Thereupon he said: Do you bear testimony to the fact that I am Rasul? Thereupon Rasul said: I affirm my faith in Allah and in His Angels and in His Books, and what do you see? He said: I see the throne over water. Whereupon Rasul said: You see the throne of Iblis upon the water, and what else do you see? He said: I see two truthfuls and a liar or two liars and one truthful. Thereupon Rasul said: Leave him He has been confounded.

Bk 41, No.6993:
Jabir reported that Rasul met Ibn Saeed(Sayyad) and there were with him Abu Bakr and Umar and Ibn Sayyad was in the company of children. The rest of the hadith is the same.

Bk 41, No.6994:
Abu Saeed said: I accompanied Ibn Sayyad to Mecca and he said to me: What I have gathered from people is that theu think that I am Dajjal. Have you not hearde Rasul as saying: He will have no no children, I said: Yes, of course. Thereupon he said: But I have children. Have you not heard Rasul as saying: He would not enter Mecca and Medina? I said: Yes, of course. Thereupon he said I have been once in Medina and now I intend to go to Mecca. And he said to me at the end of his talk: By Allah: I know his place of birth his abode where he is just now. He (Abu Saeed) said: This caused confusion in my mind (in regard to his identity).

Bk 41, No.6995:
Abu Saeed Khuzri said: Ibn Saeedsaid to me somethhing 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 Rasul 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: veryly, Allah has prohibited him to enter Mecca whereas I have performed Pilgrimage, atid. he went on saying this that I was about to be impressed by his tallk. He (however) said this also: I know where he (Dajjal) is and I know his father abd I 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.

Bk 41, No.6996:
Abu Saeed Khuzri said: We came back after having pewrformed Pilgrimage or Umra and lbn Saeedwas along with us. And w, e encamped at a place and the people dispersed and I and he were left behind. I felt terribly frightend from him as it was said about him that he was the Dajjal. He brought his goods and placed them by my luggage and I said: It is intense heat. Would you not place that under that tree? And he did that. Then ther appeared before us a flock of sheep. He went and brought a cup of milk and said: Abu Saeed, drink that. I said it is intense heat and the milk is also hot (whereas the fact was) that I did not like to drink from his hands or to opr to take it from his hand and he said: Abu Saeed, I think that I should take a rope and suspend it by the tree and then coimmit sucide because of the talks of the people, and he furtlier said. Abu Saeed he who is ingnoran of the saying of Rasul (he is to be pardoned), but O people of Ansar, is this hadith of Rasuln concealed from you whereas you have the best konowledge of t this hadith of Rasul amongst people? Did Allalt's Messenger not say that he (Dajjal) would be a non believer whereas I am a believer? did Rasul not say he would be barren and no child would be born to hirn, whereas I have left my children in Medina? Did Allh's Messenger not say: He would not get into Medina and Mecca whereas I have been coming from Medina and now I intend to go to Mecca? Abu Saeed said: I was about to accept the excuse put forward by him. that he said: I know the place where he would be born and where he is now. So I said to him: May your whole dayb be spent

Bk 41, No.6997:
This hadith has transmitted on the authority of Abu Saeed that Rasul asked Ibn Saeedabout the earth of Paradise. Thereupon he said: Abul Qasim, It is like a fine white musk, whereupon he (Rasul) said: 'You have told the the truth.

Bk 41, No.6998:
Abu Saeed reported that Ibn Sayyad asked Rasul about the earth of Paradise. Whereupon he said: It is like white shining pure musk.

Bk 41, No.6999:
'Muhammad b. Munkadir said: As I saw Jabir taking an oath in the name of Allah that it was Ibn Saeedwho was the Dajjal I said: Do you take an oath in the name of Allah? Thereupon he said: I heard Umar taking an oath in the presence of Rasul to this effect but Rasul did not disapprove of it.

Bk 41, No.7000:
Ibn Umar said: Umar b. Khatab went along with Rasul in the company of some persons toIbn Sayyad that he found him playing with children near the bettlement of Bani Maghala and Ibn Sayyad was at that time just at the threshold of adolescence and he did not perceive (the presence of Holy Prophet) until Rasul struck his back with his hands. Rasul said: Ibn Sayyad, don't you bear witness that I am Rasul? Ibn Sayyad looked toward him and he said: I bear witness to the fact that you the messenger of the unlettered. Ibn Sayyad said to Rasul: Do you bear witness to the fact that I am Rasul? Rasul rejected this and said: I affirm my faith in Allah and in His messengers. Then Rasul said to him: What do you see? Ibn Sayyad said: It us a Dukh. Thereupon Rasul said: May you be disgraced and dishonoured, you would not not be able to go beyond your rank. Umar b. Khatab said: Rasul, permit me that I should strike his neck. Therupon Rasul said: If he is the same (Dajjal) who would appear near the Last Hour, you would not be able to overpower him, and he is not that ther is no good for you to kill him. Ibn Umar further narrated that after some time Rasul and Ubayy b. Kab went towards the palm trees where Ibn Sayyad was. When Rasul went near the tree he hid himself behind a tree with the intention of hearing something from Ibn sayyad before Ibn Sayyad could see him, but Rasul saw him on a bed with a blanket around him from which a murmuring sound was being heard and Ibn Sayyad's mother saw Rasul behind the trunk of the palm tree. She said to Ibn Sayyad: Saf (that being his name), here is Muhammad. Thereupon Ibn Sayyad jumped up murmuring and Rasul said: If she had left him alone he would have made things clear. Ibn Umar told that Rasul stood up amongst the people and lauded Allah as He deserved, then he made a mention of the Dajjal and said: I warn you of him and there is no Prophet who has not warned his people against the Dajjal. Even Noah warned (against him) but I am going to tell you a thing which no Prophet told his people. You must know that he (the Dajjal) is one-eyed and God is not one-eyed. Ibn Shihab said: Umar b. Thabit al-Ansari informed me that some of the Companions of Rasul informed him that the day when Rasul warned people against the Dajjal, he also said: There would be written between his two eyes (the word) Kafir (infidel) and everyone who would resent his deeds would be able to read or every Muslim would be about to read, and he also said: Bear this thing in mind that none amongst you would be able to see God until he dies.

Bk 41, No.7001:
Ibn Umar reported that Rasul went along with him in the company of some persons and there was Umar b. Khattab also amongst them till they saw Ibn Sayyad as a young boy just on the threshold of adolescence playing with children near the battlement of Bani Muaweya; the rest of the hadith is the same but with these concluding words:" Had his mother left him (to murmur) his matter would have become clear."

Bk 41, No.7002:
Ibn Umar reported that Rasul happened to pass by Ibn Sayyad along with his Companions including Umar b. Khatab as he was playing with children near the battlement of Bani Maghala and he was also a child by that time. The rest of the hadith is the same as narrated by Ibn Umar (in which there is a mention of) setting out of Rasul along with Ubayy b. Kab towards the date-palm trees.

Bk 41, No.7003:
Nafi reported that Ibn Umar met Ibn Said on some of the paths of Medina and he said to him a word which enraged him and he was so much swollen with anger that the way was blocked. Ibn Umar went to Hafsa and informed her about this. Thereupon she said: May Allah have mercy upon you, why did you incite Ibn Sayyad in spite of the fact that you knew it would be the extreme anger which would make Dajjal appear in the world?

Bk 41, No.7004:
Nafi reported that Ibn Umar said: I met lbn Sayyad twice and said to some of them (his friends): You state that it was he (the Dajjal). He said: By Allah, it is not so. I said: You have not told me the truth; by Allah some of you informed me that he would not die until he would have the largest number of offspring and huge wealth and it is he about whom it is thought so. Then Ibn Sayyad talked to us. I then departed and met him again for the second time and his eye had been swollen. I said: What has happened to your eye? He said: I do not know. I said: This is in your head and you do not know about it? He said: If Allah so wills He can create it (eye) in your staff. He then produced a sound like the braying of a donkey. Some of my companions thought that I had struck him with the staff as he was with me that the staff broke into pieces, but, by Allah, I was not conscious of it. He then came to the Mother of the Faithful (Hafsa) and narrated it to her and she said: What concern you have with him? Don't you know that Rasul said that the first thing (by the incitement of which) he would come out before the public would be his anger?
Chapter 18: ACCOUNT OF THE DAJJAL AND HIS FEATURES AND WHAT WOULD BE ALONG WITH HIM

Bk 41, No.7005:
Ibn Umar reported that Rasul. made a mention of Dajjil in the presence of the people and said: Allah is not one-eyed and behold that Dajjal is blind of the right eye and his eye would be like a floating grape.

Bk 41, No.7006:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.

Bk 41, No.7007:
Anas b. Malik said Rasul said: There is never a prophet who has not warned the Ummah of that one-eyed liar; behold he is one-eyed and your Lord is not one-eyed. On his forehead are the letters k f. r. (Kafir).

Bk 41, No.7008:
Anas b. Malik said Rasul said: There would be written three letters k. f. r., i.e Kafir, between the eyes of the Dajjal.

Bk 41, No.7009:
Anas b. Malik said Rasul said: Dajjal is blind of one eye and there is written between his eyes the word" Kafir". He then spelled the word as k. f. r., which every Muslim would be able to read.

Bk 41, No.7010:
Hudhalfa said Rasul said: Dajjal is blind of left eye with thick hair and there would be a garden and fire with him and his fire would be a garden and his garden would be fire.

Bk 41, No.7011:
Hudhaifa said Rasul said: the Dajjal would have with him water and fire and his fire would bays the effect of cold water and his water would have the effect of fire, so don't put yourself to ruin. Abu Masud said: I also heard it from Rasul.

Bk 41, No.7012:
Uqba b. Amr Abu Masud al-Ansari said: I went to Hudhaifa b. Yaman and said to him: Narrate what you have heard from Rasul pertaining to the Dajjal. He said that the Dajjal would appear and there would be along with him water ant fire and what the people would see as water that would be fire and that would burn and what would appear as fire that would be water and any one of you who would see that should plunge in that which he sees as fire for it would be sweet, pure water, and Uqba said: I also heard it, testifying Hudhaifa.

Bk 41, No.7013:
Hudhaifa and Ibn Masud met together. Hudhaifa said: I know more than you as to what there would be along with the Dajjal. There would be along with him two canals (one flowing with water) and the other one (having) fire (within it), and what you would see as fire would be water and what you would see as water would be fire. So he who amongst you is able to see that and is desirous of water should drink out of that which he sees as fire.

Bk 41, No.7014:
Abu Huraira said Rasul said: May I not inform you about the Dajjal what no Rasul narrated to his people? He would be blind and he would bring along with him an Image of Paradise and Hell-Fire and what he would call as Paradise that would be Hell-Fire and I warn you as Noah warned his people.

Bk 41, No.7015:
An-Nawwas b. Sam'an reported that Rasul made a mention of the Dajjal one day in the morning. He sometimes described him to be insignificant and sometimes described (his turmoil) as very significant rand we felt) as if he were in the cluster of the date-palm trees. When we went to him (to Rasul) in the evening and he read (the signs of fear) in our faces, he said: What is the matter with you? We said: Rasul, you made a mention of the Dajjal in the morning (sometimes describing him) to be insignificant and sometimes very important, until we began to think as if he were present in some (near) part of the cluster of the datpalm trees. Thereupon he said: I harbour fear in regard to you in so many other things besides the Dajjal. If he comes forth while I am among on, I shall contend with him on your behalf, but if he comes forth while I am not amongst you, a man must contend on his own behalf and Allah would take care of every Muslim on my behalf (and safeguard him against his evil). He (Dajjal) would be a young man with twisted, contracted hair, and a blind eye. I compare him to Abd-ul-'Uzza b. Qatan. He who amongst you would survive to see him should recite over him the opening verses of Sura Kahf (xviii.). He would appear on the way between Syria and Iraq and would spread mischief right and left. O servant of Allah! adhere (to the path of Truth). We said: Rasul, how long would he stay on the earth? He said.. For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days. We said: Rasul, would one day's prayer suffice for the prayers of day equal to one year? Thereupon he said: No, but you must make an estimate of time (and then observe prayer). We said: Rasul, how quickly would he walk upon the earth? Thereupon he said: Like cloud driven by the wind. He would come to the people and invite them (to a wrong religion) and they would affirm their faith in him and respond to him. He would then give command to the sky and there would be rainfall upon the earth and it would grow crops. Then in the evening, their posturing animals would come to them with their humps very high and their udders full of milk and their flanks stretched. He would then come to another people and invite them. But they would reject him and he would go away from them and there would be drought for them and nothing would be lef t with them in the form of wealth.
He would then walk through the waste, land and say to it: Bring forth your treasures, and the treasures would come out and collect (themselves) before him like the swarm of bees. He would then call a person brimming with youth and strike him with the sword and cut him into two pieces and (make these pieces lie at a distance which is generally) between the archer and his target. He would then call (that young man) and he will come forward laughing with his face gleaming (with happiness) and it would at this very time that Allah would send Christ, son of Mary, and he will descend at the white minaret in the eastern side of Damscus wearing two garments lightly dyed with saffron and placing his hands on the wings of two Angels. When he would lower his head, there would fall beads of perspiration from his head, and when he would raise it up, beads like pearls would scatter from it. Every non-believer who would smell the odour of his self would die and his breath would reach as far as he would be able to see. He would then search for him (Dajjal) until he would catch hold of him at the gate of Ludd and would kill him. Then a people whom Allah had protected would come to Jesus, son of Mary, and he would wipe their faces and would inform them of their ranks in Paradise and it would be under such conditions that Allah would reveal to Jesus these words: I have brought forth from amongst My servants such people against whom none would be able to fight; you take these people safely to Tur, and then Allah would send Gog and Magog and they would swarm down from every slope. The first of them would pass the lake of Tibering and drink out of it. And when the last of them would pass, he would say: There was once water there. Jesus and his companions would then be besieged here (at Tur, and they would be so much hard pressed) that the head of the ox would be dearer to them than one hundred dinirs and Rasul, Jesus, and his companions would supplicate Allah, Who would send to them insects (which would attack their necks) and in the morning they would perish like one single person. Rasul, Jesus, and his companions would then come down to the earth and they would not find in the earth as much space as a single span which is not filled with their putrefaction and stench. Rasul, Jesus, and his companions would then again beseech Allah, Who would send birds whose necks would be like those of bactrin camels and they would carry them and throw them where God would will.
Then Allah would send rain which no house of clay or (the tent of) camels' hairs would keep out and it would wash away the earth until it could appear to be a mirror. Then the earth would be told to bring forth its fruit and restore its blessing and, as a result thereof, there would grow (such a big) pomegranate that a group of persons would be able to eat that, and seek shelter under its skin and milch cow would give so much milk that a whole party would be able to drink it. And the milch camel would give such (a large quantity of) milk that the whole tribe would be able to drink out of that and the milch sheep would give so much milk that the whole family would be able to drink out of that and at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.

Bk 41, No.7016:
This hadith has been narrated on the authority of Jabir with the same chain of transmitters but with this addition that Gog and Magog would walk until they would reach the mountain of al-Khamar and it is a mountain of Bait-ul-Maqdis and they would say: We have killed those who are upon the earth. Let us now kill those who are In the sky and they would throw their arrows towards the sky and the arrows would return to them besmeared with blood. And in the narration of Ibn Hujr (the words are):" I have sent such persons (Gog and Magog) that none would dare fight against them.
Chapter 19: THE CHARACTERISTIC OF THE DAJJAL AND A BAN ON HIS ENTRY TO MEDINA AND HIS KILLING OF A BELIEVER AND THEN RESTORING HIM TO LIFE

Bk 41, No.7017:
Abu Saeed Kuzri reported that Rasul one day gave a detailed account of the Dajjal and in that it was also included: He would come but would not be allowed to ether the mountain passes to Medina. So he will alight at some of the barren tracts near Medina, and a person who would be the best of men or one from amongst the best of men would say to him: I bear testimony to the fact that you are Dajjal about whom Rasul had informed us. The Dajjal would say: What is your opinion if I kill this (person), then I bring him back to life; even then will you harbour doubt in this matter? They would say: No. He would then kill (the man) and then bring him back to life. When he would bring tha@ person to life, he would say: By Allah, I had no better proof of the fact (that you are a Dajjal) than at the present time (that you are actually so). The Dajjal would then make an attempt to kill him (again) but he would not be able to do that. Abu Ishaq reported that it was said: That person would be Khadir .

Bk 41, No.7018:
This hadith has been narrated by Zuhri with the same chain of transmitters.

Bk 41, No.7019:
Abu Saeed Kuzri said Rasul said: The Dajjal would come forth and a person from amongst the believers would go towards him and the armed men of the Dajjal would meet him and they would say to him: Where do you intend to go? He would say: I intend to go to this one who is coming forth. They would say to him: Don't you believe in our Lord? He would say: There is nothing hidden about our Lord. They would say: Kill him. Then some amongst them would say: Has your master (Dajjal) not forbidden you to kill anyone without (his consent)? And so they would take him to the Dajjal and when the believer would see him, he would say: O people. he is the Dajjil about whom Rasul has informed (us). The Dajjal would then order for breaking his head and utter (these words): Catch hold of him and break his head. He would be struck even on his back and on his stomach. Then the Dajjal would ask him: Don't you believe in me? He would say: You are a false Masih. He would then order him to be torn (into pieces) with a saw from the parting of his hair up to his legs. After that the Dajjal would walk between the two pieces. He would then say to him: Stand, and he would stand erect. He would then say to him: Don't you believe in me? And the person would say: It has only added to my insight concerning you (that you are really the Dajjal). He would then say: O people, he would not behave with anyone amongst people (in such a manner) after me. The Dajjal would try to catch hold of him so that he should kill him (again). The space between his neck and collar bone would be turned into copper and he would find no means to kill him. So he would catch hold of him by his hand and feet and throw him (into the air) and the people would think as if he had been thrown in the Hell-Fire whereas he would be thrown in Paradise. Thereupon Rasul said: He would be the most eminent amongst persons in regard to martyrdom in the eye of the Lord of the world.
Chapter 20: THE DAJJAL WOULD BE VERY INSIGNIFICANT IN THE EYE OF ALLAH, THE MAJESTIC AND GLORIOUS

Bk 41, No.7020:
Mughira b. Shuba said: No one asked Rasul more about Dajjil than I asked him. He said: He should not be a source of worry to you for he would not be able to do any harm to you. I said: Rasul, it is alleged that he would have along with him (abundance of) food and water. Thereupon he said: He would be very insignificant in the eye of Allah (even) with all this.

Bk 41, No.7021:
Mughira b. Shuba reported that none asked Rasul about Dajjal more than I asked him. I (one of the narrators other than Mughlra b. Shuba) said: What'did you ask? Mughira replied: I said that the people alleged that he would have a mountain load of bread and mutton and rivers of water. Thereupon he said: He would be more insignificant in the eye of Allah compared with all this.

Bk 41, No.7022:
This hadith has been narrated on the authority of Ismail through other chains of transmitters with a slight variation of wording.
Chapter 21: THE APPEARANCE OF THE DAJJAL AND HIS STAY UPON THE EARTH AND THE DESCENT OF JESUS AND HIS KILLING HIM (DAJJAL) AND THE DEPARTURE OF GOOD PEOPLE OF STRONG CONVICTION AND THE SURVIVAL OF THE WICKED PEOPLE AND THE WORSHIP OF IDOLS AND THE BLOWING OF THE TRUMPET AND THE RAISING UP FROM THE GRAVES

Bk 41, No.7023:
Abdullah b. Amr reported that a person came to him and said: What is this hadith that you narrate that the Last Hour would come at such and such time? Thereupon he said: Hallowed be Allah, there is no god but Allah (or the words to the same effect). I have decided that I would not narrate anything to anyone now. I had only said that you would see after some time an important event that the (sacred) House (Kaba) would be burnt and it would happen and definitely happen. He then said Rasul said: The Dajjal would appear in my Ummah and he would stay (in the world) for forty-I cannot say whether he meant forty days, forty months or forty years. And Allah would then send Jesus son of Mary who would resemble Urwa b Masud. He (Jesus Christ) would chase him and kill him. Then people would live for seven years that there would be no ran. cour between two persons. Then Allah would send cold wind from the side of Syria that none would survive upon the earth having a speck of good in him or faith in him but he would die, so much so that even if some amongst you were to enter the innermost part of the mountain, this wind would reach that place also and that would cause his heath. I heard Rasul as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the Satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet would be blown and no one would hear that but he would bend hfs neck to one side and raise it from the other side and the first one to hear that trumpet would be the person who would be busy in setting right the tank meant for providing water to the camels. He would swoon and the other people would also swoon, then Allah would send or He would cause to send rain which would be like dew and there would grow out of it the bodies of the people. Then the second trumpet would be blown and they would stand up and begin to look (around). Then it would be said: O people, go to your Lord, and make them stand there. And they would be questioned. Then it would be said: Bring out a group (out of them) for the Hell-Fire. And then it would be asked: How much? It would be said: Nine hundred and ninty-nine out of one thousand for the Hell-Fire and that would be the day which would make the children old because of its terror and that would be the day about which it has been said:" On the day when the shank would be uncovered" (lxviii. 42).

Bk 41, No.7024:
Ya'qub b. Asim b. Urwa b. Masud said: I heard a person saying to Abdullah b. Amr: You say that the Last Hour would come at such and such time, whereupon he said: I had made up my mind that I would not narrate anything to you. I only said: But you would soon see after some time a very significant affair, for example the burning of the House (Kaba). Shuba said like this and Abdullah b Amr said Rasul said: The Dajjal would appear in my Ummah. And in another hadith (the words are): None would survive who would have even a speck of faith in his heart, but he would be dead. Muhammad b. Jafar reported that Shuba narrated to him this hadith many a time and I also read it out to him many a time.

Bk 41, No.7025:
Abdullah b. Amr said: I committed to memory a hadith from Rasul and I did not forget it after I had heard Rasul as saying: The first sign (nut of the signs of the appearance of the Dajjal) would be the appearance of the sun from the west, the appearance of the beast before the people in the forenoon and whkch of the two hap- pens first, the second one would follow immediately after that.

Bk 41, No.7026:
Abu Zur'a reported that three persons amongst Muslims had been sitting in Medina in the presence of Marwan b. Hakam and they heard him narrate these signs from him and the first amongst them was the appearance of the Dajjal. Abdullah b. Amr reported that Marwin said nothing (particular in this connection). I, however, heard a hadith from Rasul and I did not forget that after I had heard that from Rasul and he reported a hadith like the foregoing.

Bk 41, No.7027:
Abu Zur'a reported that there was a discussion in the presence of Marwan about the Last Hour, and Abdullah b. Amr said: I heard Rasul as saying. The rest of the hadith is the same, but there is no mention of forenoon.
Chapter 22: THE HADITH PERTAINING TO THE SPY OF THE DAJJAL

Bk 41, No.7028:
Amir b. Sharahil Sha'bi Sha'b Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women: Narrate to me a hadith which you had heard directly from Rasul and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Rasul. When I became a widow, Abdul Rahman b. Auf, one amongst the group of the Companions of Rasul, sent me the proposal of marriage. Rasul also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Rasul had said (about Usama): He who loves me should also love Usima. When Rasul talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Anqir. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently vizited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin Abdullah b. Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed).
So I set out towards that mosque and observed prayer along with Rasul and I was in the row of the women which was near the row of men. When Rasul had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was-telling, yuu about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that Island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a Devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We &aid: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not.
We said: Yes Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with him? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Had it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about. myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Rasul striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? 'The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranian) or the Yemen sea (Arabian sea). Nay, on the contrary, he As In the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved It In my mind (this narration from Rasul.

Bk 41, No.7029:
Al-Sha'bi said: We visited Fatima b. Qais and she served us fresh dates which are called rutab and she also served us barley. I asked her about that woman in whose case three divorces had been pronounced as to how much time she should count as the waiting period. She said: My husband pronounced three divorces in my case and Rasul permitted me to spend any waiting period in my family. (It was during this period) that announcement was made for the people to observe prayer in the bigger Mosque. I went there along with people and I was in the front row meant for women and it was adjacent to the last row of men and I heard Rasul deliver sermon sitting on the pulpit. He said: The cousin of Tamim (Dari) sailed in the ocean. The rest of the hadith is the same but with this addition:" (I see) as if I am looking to Rasul pointing his rod towards the land (and saying): It is Taiba, i.e Medina."

Bk 41, No.7030:
Tamim Dari came to Rasul and informed Rasul that he sailed in an ocean and his ship lost direction and thus landed at an island. They moved about in that land in search of water. There they saw a person who had been pulling his hair. The rest of the hadith is the same. And he (Dajjal) said: If I were to be permitted to set out I would have covered all the lands except Taiba. Then Rasul brought (Tamim Dari) before the public and he narrated to them and said: That is Taiba and that is the Dajjal.

Bk 41, No.7031:
Fatima b. Qais reported that Rasul sat on the pulpit and said: O people, Tamim Dari has reported to me that some persons of his tribe sailed in the ocean in a boat and it capsised and then some of them travelled on one of the planks of the boat and they went to an island in the ocean. The rest of the hadith is the same.

Bk 41, No.7032:
Anas b. Malik said Rasul said: There will be no land which would not be covered by the Dajjal but Mecca and Medina, and there would no passage out of the passages leading to them which would not be guarded by angels arranged in rows. Then he (the Dajjal) would appear in a barren place adjacent to Medina and it would rock three times that every unbeliever and hypocrite would get out of it towards him.

Bk 41, No.7033:
This hadith has been transmitted on the authority of Anas that Rasul said this but with this addition that (the Dajjal would come) and pitch his tent in the waste-land of Juruf and thus there would come out of (the city) every hypocrite, man and woman.
Chapter 23: THE REMAINING AHADITH PERTAINING TO THE DAJJAL

Bk 41, No.7034:
Anas b. Malik said Rasul said: The Dajjal would be followed by seventy thousand Jews of Isfahan wearing Persian shawls.

Bk 41, No.7035:
Umm Sharik said: I heard Rasul as saying: The people would run away from the Dajjal seeking shelter in the mountains. She said: Where would be the Arabs then in that day? He said: They would be small in number.

Bk 41, No.7036:
This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters.

Bk 41, No.7037:
Abu Qatada said: We used to go to Imran b. Husain passing in front of Hisham b. Amir. He, one day, said: You pass by me (in order) to go to some per- sons but (amongst ttie living persons) none remained in the company of Rasul more than I and none knows more ahadith than I. I heard Rasul as saying: There would be no creation (creating more trouble) than the Dajjal right from the creation of Adam to the Last Hour.

Bk 41, No.7038:
This hadith has been transmitted on the authority of Imran b. Husain with a slight variation of wording.

Bk 41, No.7039:
Abu Huraira said Rasul said: Hasten to do good deeds before six things happen: the rising of the sun from the west, the smoke, the Dajjal, the beast and (the death) of one of you or the general turmoil.

Bk 41, No.7040:
Abu Huraira said Rasul said: Hasten in performing these good deeds (before these) six things (happen): (the appearance) of tribe Dijjal, the smoke, the beast of the earth, the rising of the sun from the west, the general turmoil (leadina to large-scale massacre) and death of masses and individuals.

Bk 41, No.7041:
This hadith has been narrated on the authority of Qatada through another chain of transmitters.
Chapter 24: THE EXCELLENCE OF WORSHIP IN THE PERIOD OF GENERAL TURMOIL

Bk 41, No.7042:
Ma'qil b. Yasar said Rasul said: Worshiping during the period of widespread turmoil is like emigration towards me.
Chapter 25: APPROACH OF THE LAST HOUR

Bk 41, No.7043:
Abdullah said Rasul said: The Last Hour would affect (most terribly) the wicked persons.

Bk 41, No.7044:
This hadith has been reported by Sahl b. Saad that he heard Rasul as saying: I and the Last Hour are (close to each other) like this (and he, in order to explain it) pointed (by joining his) forefinger, (one) next to the thumb and the middle finger (together).

Bk 41, No.7045:
Anas b. Malik said Rasul said: I and the Last Hour have been sent like this. Shuba said: I heard Qatada as saying in his narration: The excellence of one over the other. And I do not know whether he narrated it from Anas or Qatada himself said so.

Bk 41, No.7046:
Shuba said: I heard Qatada and Abu Tayyab narrating that both of them heard Anas as narrating that Rasul said: I and the Last Hour have been sent like this, and Shuba drew his forefinger and middle finger near each other while narrating it.

Bk 41, No.7047:
This hadith has been narrated on the authority of Anas through another chain of transmitters.

Bk 41, No.7048:
Anas said Rasul said like this, but he narrated it through another chain of transmitters.

Bk 41, No.7049:
Anas said Rasul said: I and the Last Hour have been sent like this and (he while doing it) joined the forefinger with the middle finger.

Bk 41, No.7050:
Aisha reported that when the desert Arabs came to Allable Messenger they asked about the Last Hour as to when that would come. And he looked towards the youngest amongst them and said: If he lives he would not grow very old that he would find your Last Hour coming to you the would see you dying).

Bk 41, No.7051:
Anas reported that a person asked Rasul as to when the Last Hour would come. He had in his presence a young boy of the Ansar who was called Mabammad. Rasul said: If this young boy lives. he may not grow very old till (he would see) the Last Hour coming to you.

Bk 41, No.7052:
Anas b. Malik reported that a person asked Rasul: When would the Last Hour come? Thereupon Rasul kept quiet for a while. then looked at a young boy in his presence belonging to the tribe of Azd Shanilwa and he said: If this boy lives he would not grow very old till the Last Hour would come to you. Anas said that this young boy was of our age daring those days.

Bk 41, No.7053:
Anas said: A young boy of Mughira b. Shuba happened to pass by (Rasul) and he was of my age Thereupon Rasul said: If he lives long he would not grow very old till the Last Hour would come (to the old People of this generation).

Bk 41, No.7054:
Abu Huraira said Rasul said: The Last Hour would come (so sudden) that a person would be milking the she- camel and the (milk) would not reach the brim of the vessel that the Last Hour would come, and the two persons would be engaged in buying and selling of the clothes and their bargain would not be struck before the Last Hour would come. And someone would be setting his tank in order and he would have hardly set it right when the Last Hour would come.
Chapter 26: THE INTERVAL BETWEEN TWO BLOWINGS OF THE TRUMPET

Bk 41, No.7055:
Abu Huraira said Rasul said: Between the two blowiings of the trumpet (there would be an interval of forty). They said: Abu Huraira, do you mean forty days? He said: I cannot say anything. They said: Do you mean fortv months? He said: I cannot say anything They said: Do you mean forty years? He said: I cannot say anything. Then Allah would cause the water to, descend from the sky and they (people) will sprout like vegetable The only thing in a man which would not decay would be one bone (spinal chord) from which the whole frame would be reconstituted on the Day of Resurrection.

Bk 41, No.7056:
Abu Huraira reported Rasul as say- ing: The earth would consume every son of Adam except his spinal chord from which his body would be reconstituted (on the Day of Resurrection).

Bk 41, No.7057:
Abu Huraira reported so many ahadith from Rasul and amongst these one was this that Rasul said: There is a bone in the human being which the earth would never consume and it is from this that new bodies would be reconstituted (on the Day of Resurrection). They said: Rasul, which bone is that? Thereupon he said: It is the spinal bone.

# Book: 42 Kitab Al-Zuhd wa Al-Raqaiq [ Book of Mysticism and Purifications ]

Chapter 1:

Bk 42, No.7058:
Abu Huraira said Rasul said: The world is a prison-house for a believer and Paradise for a non-believer.

Bk 42, No.7059:
Jabir reported that Rasul happened to walk through the bazar coming from the side of Aliya and the people were on both his sides. There he found a dead lamb with very short ears. He took hold of his ear and said: Who amongst you would like to have this for a dirham? They said: We do not like to have it even for less than that as it is of no use to us. He said: Do you wish to have it (free of any cost)? They said: By Allah, even if it were alive (we would not have liked to possess that), for there is detect in it as its ear is very short; now it is dead also. Thereupon Rasul said: By Allah, this world is more insignificant in the eye of Allah as it (this dead lamb) is in your eye.

Bk 42, No.7060:
Jabir reported Rasul narrating a hadith like this with a slight variation of wording.

Bk 42, No.7061:
Mutarrif reported on the authority of his father: I came to Rasul as he was reciting:" Abundance diverts you" (cii. 1). He said: The son of Adam claims: My wealth, my wealth. And he (Rasul) said: O son of Adam. is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?

Bk 42, No.7062:
Mutarrif reported on the authority of his father: I went to Rasul. The rest of the hadith is the same.

Bk 42, No.7063:
Abu Huraira said Rasul said: A servant says, My wealth. my wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people. This hadith has been narrated on the authority of al-'Ala' b. Abdul Rahman with the same chain of transmitters.

Bk 42, No.7064:
Anas b. Malik said Rasul said: Three things follow the bier of a dead man. two of them come back and one is left with him: the members of his family. wealth and his-good deeds. The members of his family and wealth come back and the deeds alone are left with him.

Bk 42, No.7065:
Amr b. Auf, who was an ally of Banu Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Rasul. reported that, Rasul sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Rasul had made a truce with the people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Rasul, and when Rasul had finished the prayer they (the Ansar) came before him and Rasul smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Rasul. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.

Bk 42, No.7066:
This hadith has been narrated on the authority of Zuhri as reported by Yunus with a slight variation of wording.

Bk 42, No.7067:
Abdullah b. Amr b. Ass said Rasul said: How would you be, O people. when Persia and Rome would be conquered for you? Abd at-Rahman b Auf said: We would say as Allah has commanded us and we would express our gratitude to Allah Thereupon Rasul said: Nothing else besides it? You would (in fact) vie with one another, then you would feel jealous. then your relations would be estranged and then you will bear enmity against one another. or something to the same effect. Then you would go to the poor emigrants and would make some the masters of the others.

Bk 42, No.7068:
Abu Huraira said Rasul said: When one of you looks at one who stands at a higher level than you in regard to wealth and physical structure he should also see one who stands at a lower level than you in regard to these things (in which he stands) at a higher level (as compared to him).

Bk 42, No.7069:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Bk 42, No.7070:
Abu Huraira said Rasul said: Look at those who stand at a lower level than you but don't look at those who stand at a higher level than you, for this would make the favours (conferred upon you by Allah) insignificant (in your eyes). Abu Muaweya said: Upon you.

Bk 42, No.7071:
Abu Huraira, narrated that he beard Rasul as saying: There were three persons in Bani Israel, one suffering from leprosy, the other bald-headed and the third one blind. Allah decided to test them. So He sent an angel who came to one who was suffering from leprosy and said: Which thing do you like most? He said: Beautiful colour and fine skin and removal of that which makes me detestable in the eye of people. He wiped him and his illness was no more and he was conferred upon beautiful colour and beautiful skin. He (the angel) again said: Which property do you like most? He said: Camels, or he said: The cow the narrator is, however, doubtful about it, but (out of the persons) suffering from leprosy or baldness one of them definitely said: The came]. And the other one said: Cow. And he (one who demanded came]) was bestowed upon a she-camel, in an advanced stage of pregnancy, and while giving he said: May Allah bless you in this I Then he came to the bald-headed person and said: Which thing do you like most? He said: Beautiful hair and that (this baldness) may be removed from me because of which people hate me He wiped his body and his illness was removed and he was bestowed upon beautiful hair, and the angel said: Which wealth do you like most? He said: The cow. And he was given a pregnant cow and while handing it over to him he (the angel) said: May Allah bless you in this I Then he came to the blind man and he said: Which thing do you like most? He said: Allah should restore my eyesight so that I should be able to see people with the help of that. He wiped his body and Allah restored to him his eyesight, and he (the angel) also said: Which wealth do you like most? He said. The flock of sheep. And he was given a pregnant goat and that gave birth to young ones and it so happened that one valley abounded in camels and the other one in goats and the third one in sheep. He then came to one suffering from leprosy in his (old) form and shape and he said: I am a poor person and my provision has run short in my journey and there is none to take me to my destination except with the help of Allah and your favour. I beg of you in His name Who gave you fine colour and fine skin, and the camel in the shape of wealth (to confer upon me) a camel which should carry me in my journey. He said: I have many responsibilities to discharge. Thereupon he said: I perceive as if I recognise you. Were you not suffering from leprosy whom people hated and you were a destitude and Allah conferred upon you (wealth) He said: I have inherited this property from my forefathers. Thereupon he said: If you are a liar may Allah change you to that very position in which you had been. He then came to the one who was bald-headed in his (old) form and said to him the same what he had said to him (one suffering from leprosy) and he gave him the same reply as he had given him and he said: If you 'are a liar, may Allah turn you to your previous position in which you had been. And then he came to the blind man in his (old) form and shape and he said: I am a destitute person and a wayfarer. My provision have ran short and today there is no way to reach the destination but with the help of Allah and then with your help and I beg of you in the (name) of One Who restored your eyesight and gave you the flock of sheep to give me a sheep by which I should be able to make my provisions for the journey. He said: I was blind and Allah restored to me my eyesight; you take whatever you like and leave whatever you like. By Allah. I shall not stand in your way today for what you take in the name of God. Thereupon, he said: You keep with you what you have (in your possession). The fact is that you three were put to test and Allah is well pleased with you and He is annoyed with your companions.

Bk 42, No.7072:
Reports Amir b. Saad that Saad b. Abi Waqqas was in the fold of his camels that his son Umar came to him. When Saad saw him he said: I seek refuge with Allah from the mischief of this rider. And as he got down he said to him: You are busy with your camels and your sheep and you have abandoned people who are contending with one another for kingdom. Saad struck his chest and said: Keep quite. I heard Rasul as saying: Allah loves the servant who is God-conscious and is free from want and is hidden (from the view of people).

Bk 42, No.7073:
Saad b. 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 Rasul 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).

Bk 42, No.7074:
This hadith has been narrated on the authority of Ismail b. Khalid with the same chain of transmitters and the words are:" One amongst us would relieve himself as the goats do without anything mixing with its excrement."

Bk 42, No.7075:
Umair al-'Adawi said: Utba b. Ghazwan delivered us a sermon and he praised Allah and lauded Him, then said: Now coming to the point, verily the world has been given the news of its end and that too quite early. Nothing would be left out of it but only water left in the utensil which its owner leaves, and you are going to shift to an abode which knows no end, and you should shift with the good before you, for we have been told that a stone would be thrown at one side of the Hell and it would go down even for seventy years but would not be able to reach its bottom. By Allah, it would be fully packed. Do you find it something strange, and it has been mentioned that there yawns a distance which one would be able to cover in forty years from one end to another of Paradise, and a day would come when it would be fully packed and you must be knowing that I was the seventh amongst seven who had been with Rasul and we had nothing to eat but the leaves of the tree until the corners of the mouth were injured. We found a sheet which we tore in two and divided between myself and Saad b. Malik. I made the lower garment with halt of it and so did Saad make the lower garment with half of it and today there is none amongst us who has not become the governor of a city from amongst the cities (of the Islamic Commonwealth) and I seek refuge with Allah that I should consider myself great whereas I am insignificant in the eye of Allah. Prophethood does not remain for ever and its impact fades with the result that it changes eventually into kingship, and you would soon come to know and experience those rulers who would come after us and see (how far they are from religion).

Bk 42, No.7076:
Khalid b. Umair reported and he had seen the pre-Islamic days also, that Uqba b. Ghazwan delivered this address and he was the governor of Basra. The rest of the hadith is the same as transmitted by Shaiban.

Bk 42, No.7077:
Khalid b. Umair said: I heard Uqba b. Ghazwan as saving: I found myself as the seventh amongst the seven who had been along with Rasul. We had nothing to eat but the leaves of hubla (a wild tree) until the corners of our mouths were injured.

Bk 42, No.7078:
Abu Huraira reported that they (the Companions of Rasul) said: Rasul, will we be able to see our Lord on the Day of Judgment? He said: Do you feel any difficulty in seeing the sun in the noon when there is no cloud over it? They said: No. He again said: Do you feel any difficulty in seeing the moon on the fourteenth night when there is no cloud over it? They said: No. Thereupon he said: By Allah Who is One in Whose Hand is my life. you will not face any difficulty in seeing your Lord but only so much as you feel in seeing one of them. Then Allah would sit in judgment upon the servant and would say: O, so and so, did I not honour you and make you the chief and provide you the spouse and subdue for you horses, camels, and afforded you an opportunity to rule over your subjects? He would say: Yes. And then it would be said: Did you not think that you would meet Us? And he would say: No. Thereupon He (Allah) would say: Well, We forget you as you forgot Us. Then the second person would be brought for judgment. (And Allah would) say: 0, so and so. did We not honour you and make you the chief and make you pair and subdue for you horses and camels and afford you an opportunity to rule over your subjects? He would say: Yes, my Lord. And He (the Lord) would say: Did you not think that you would be meeting Us? And he would say: No. And then He (Allah) would say: Well, I forget you today as you forgot Us. Then the third -one would be brought and He (Allah) would say to him as He said before. And he (the third person) would say: O, my Lord, I affirmed my faith in Thee and in Thy Book and in Thy Messenger and I observed prayer and fasts and gave charity, and he would speak in good terms like this as he would be able to do. And He (Allah) would say: Well, We will bring our witnesses to you. And the man would think in his mind who would bear witness upon him and then his mouth would be sealed and it would be said to his thighs, to his flesh and to his bones to speak and his thighs. flesh and bones would bear witness to his deeds and it would be done so that he should not be able to make any excuse for himself and he would be a hypocrite and Allah would be annoyed with him.

Bk 42, No.7079:
Anas b. Malik said: We were in the company of Rasul that he smiled and said: Do you know why I laughed? We said: Allah and His Messenger, know best. Thereupon he said: It was because of the (fact that there came to my mind the) talk which the servant would have with his Lord. (on the Day of judgment). He would say: My Lord, have you not guaranteed me protection against injustice? He would say: Yes. Then the servant would say: I do not deem valid any witness against me but my own self, and He would say: Well, enough would he the witness of your self against you and that of the two angels who had been appointed to record your deeds. Then the seal would be set upon his mouth and it would be said to his hands and feet to speak and they would speak of his deeds. Then the mouth would be made free to talk, he would say (to the bands and feet): Be away, let there be curse of Allah upon you. It was for your safety that I contended.

Bk 42, No.7080:
Abu Huraira said Rasul said: O Allah, make for the family of Muhammad the provision which is a bare subsistence.

Bk 42, No.7081:
Abu Huraira said Rasul said: 0 Allah, provide for the, family of Muhammad their subsistence, and in the narration transmitted on the authority of Amr (the words are):" O Allah, provide us subsistence"

Bk 42, No.7082:
Umara b. al-Qa'qa' reported this hadith with the same chain of transmitters but instead of the word" qut" (bare subsistence) there has been used the word" Kafaf" (adequate means to meet the needs).

Bk 42, No.7083:
Aisha said: Never had the family of Muhammad eaten to the fill since their, arrival in Medina with the bread of wheat for three successive nights until his (Holy Prophet's) death.

Bk 42, No.7084:
Aisha said Rasul said: Never did Rasul eat to his fill the bread of wheat for three successive days until he had run the course of his life.

Bk 42, No.7085:
Aisha said: Never did the family of Muhammad eat to the fill the bread of barley for two successive days until Rasul died.

Bk 42, No.7086:
Aisha said: Never could the family of Muhammad (afford to cat to the fill) the bread of wheat beyond three days (successively).

Bk 42, No.7087:
Aisha said: Never could the family of Muhammad (afford to eat) the bread of wheat for three (successive days) until he ran the course of his life.

Bk 42, No.7088:
Aisha said: Never could the family of Muhammad (afford to eat) the bread of wheat for two days successively. Even (out of these two days) one (was such wherein he could get) only a date.

Bk 42, No.7089:
Aisha said: We the family of Muhammad used to spend (the whole) month in which we (did not need to) kindle the fire as (we had nothing to cook) ; we had only dates and water (to fill our bellies).

Bk 42, No.7090:
This hadith has been narrated on the authority of Urwa with the same chain of transmitters (and the words are):" We used to spend-" And he did not make a mention of the family of Muhammad, and Abu Kuraib made this addition to his hadith which was transmitted on the authority of Ibn Numair (and the words are):" But this that there was brought to us some meat."

Bk 42, No.7091:
Aisha reported that Rasul died (in such a state) that there had been nothing in my wooden tub which a living being could afford to eat but a handful of barley therein. I had been eating out of that for a fairly long duration when I thought of measuring it and it was almost finished.

Bk 42, No.7092:
Aisha used to say to Urwa: Son of my sister, by Allah, I used to see the new moon, then the new moon, then the new moon, i.e three moons in two months, and fire was not kindled in the house of Rasul. I (Urwa) said: Auntie, then what were your means of sustenance? She said: Dates and water. But it (so happened) that Rasul had some Ansar as his neighbours and they had milch animals and they used to send to Rasul some milk of their (animals) and he served that to us.

Bk 42, No.7093:
Urwa b. Zubair reported on the authority of Aisha, Wife, that she said: Rasul died (in a state) that it never happened that he could eat to his fill the bread with olive oil twice during a day.

Bk 42, No.7094:
Aisha reported this hadith through other chains of transmitters also (and the words are) that Rasul died (in a state) when the people could afford to eat only the dates and water.

Bk 42, No.7095:
Aisha reported that Rasul had died in a state that they could afford to cat two things only: water and dates.

Bk 42, No.7096:
This hadith has been transmitted on the authority of Sufyan and the words are:" We could not afford to eat to the fill even dates and water."

Bk 42, No.7097:
Abu Huraira said: By Him in Whose Hand is my life, and Ibn Abbas also said: By One in Whose hand is the life of Abu Huraira, Rasul could not afford to provide adequate food to his family which could (fill their bellies) with bread and wheat for three days successively until he left the world.

Bk 42, No.7098:
Abu Hazim said: I saw Abu Huraira point with his finger many a time and saying: By One in Whose Hand is the life of Abu Huraira, Rasul could not eat to his fill and provide his family bread of wheat beyond three days successively until he left the world.

Bk 42, No.7099:
Numan b. Bashir said: Don't you eat and drink according to your heart's desire, whereas I saw that your Prophet (at times) could not find even an inferior quality of the dates with which he could fill his belly? Qutaiba, however, did not make a mention of It.

Bk 42, No.7100:
This hadith has been narrated on the authority of Simak with the same chain of transmitters, with this addition of words:" You are not satisfied with the qualities of dates and butter."

Bk 42, No.7101:
Simak b. Barb said: I heard Numan deliver an address in which he said that (Hadrat) Umar made a mention of what had fallen to the lot of people out of the material world and he said: I saw Rasul spend the whole day being upset because of hunger and he could not get even an interior quality of dates with which he could fill his belly.

Bk 42, No.7102:
Abdul Rahman al-Hubuli said: I heard that a person asked Abdullah b. Amr b. Ass saying: Are we not amongst the destitute of the emigrants? Abdullah said to him: Have you a spouse with whom you live? He said: Yes. He again said: Then you are amongst the rich. He said: I have a servant also. Thereupon he (Abdullah b. Amr b. As) said: Then you are amongst the kings.
Abu Abdal-Rahman reported that three persons came to Abdullah b. Amr b. Ass while I was sitting with him and they said: By Allah, we have nothing with us either in the form of provision, riding animals or wealth. Thereupon he said to them: I am prepared to do whatever you like. If you come to us, we would give you what Allah would make available for you. and if you like I would make a mention of your case to the ruler, and if you like you can show patience also. for I have beard Rasul as saying: Destitute amongst the emigrants would precede the rich emigrants by forty years in getting into Paradise on the Day of Resurrection. Thereupon they said: We then, show patience and do not ask for anything.
Chapter 2: DO NOT ENTER BUT WFEPINGLY THE HABITATIONS OF THOSE WHO COMMITIED ATROKITIES UPON THEMSELVES

Bk 42, No.7103:
Ibn Umar said Rasul said in connection with the people of Hijr (Thamud): Do not enter but weepingly (the habitations) of these people who bad been punished by (Allah), and in case you do not feel inclined to weep, then do not enter (these habitations) that you may not meet the same calamity as had fallen to their lot.

Bk 42, No.7104:
Ibn Shihab reported, and he had been talking about the stony abodes of Thamud, and he said: Salim b. Abdullah reported that Ibn Umar said: We were passing along with Rasul through the habitations of Hijr, and Rasul said: Do not enter but weepingly the habitations of these persons who committed tyranny among themselves, lest the same calamity should fall upon you as it fell upon them. He then urged his mount to proceed quickly and pass through that valley hurriedly.

Bk 42, No.7105:
Ibn Umar reported that the people encamped along with Rasul in the valley of Hijr, the habitations of Thamud, and they quenched their thirst from the wells thereof and kneaded the flour with it. Thereupon Rasul commanded that the water collected for drinking should be spilt and the flour should be given to the camels and commanded them that the water for drinking should be taken from that well where the she-camel (of Hadrat Salih) used to come.

Bk 42, No.7106:
This hadith has been narrated on the authority of Abdullah with the same chain of transmitters but with a slight variation of wording.
Chapter 3: BENEVOLENT TREATMENT TO THE WIDOWS, ORPHANS AND THE POOR

Bk 42, No.7107:
Abu Huraira said Rasul said: One who makes efforts (for earning to be spent) on a widow and the destitute is like a striver in the cause of Allah, and I think he also said: He is like one who constantly stands for prayer and observes fast without breaking it.

Bk 42, No.7108:
Abu Huraira said Rasul said: One who looks after the orphan whether he is his relative or not, I and he would be together in Paradise like this, and Malik (explained it) with the gesture by drawing his index finger and middle finger close together.
Chapter 4: EXCELLENCE OF BUILDING MOSQUES

Bk 42, No.7109:
Abdullah al-Khaulani reported that when Uthman b. Affan tried to rebuild the mosque of Rasul the people began to talk about this. Uthman b. Affan said: You discuss it very much whereas I have heard Rasul as saying: He who builds a mosque-- and the narrator Bukair said: I think he also said: (for) seeking the pleasure of Allah- Allah would build (a similar house for him in Paradise). and in the narration of Harun (the words are):" A house for him in Paradise."

Bk 42, No.7110:
Mahmud b. Labid reported that Uthman b. Affan decided to rebuild the mosque (of Rasul in Medina) but the people did not like this idea and they wished that it should be preserved in the same (old) form. Thereupon he (Hadrat Uthman) said: I heard Rasul as saying: He who builds a mosque for Allah, Allah would build for him (a house) in Paradise like it.

Bk 42, No.7111:
This hadith has been narrated on the authority of Jafar with the same chain of transmitters with this variation (that the words are):" Allah would build for him a house in Paradise."
Chapter 5: CHARITY TO BE GIVEN TO THE POOR OR THE WAYFARERS

Bk 42, No.7112:
Abu Huraira said: While a person was in the wilderness he heard a voice from the cloud (commanding it thus): Irrigate the garden of so and so. (After that the clouds slinked aside and poured water on a stony ground. It filled a channel amongst the channels of that land and that person followed that water and he found a person standing in the garden busy in changing the course of water with the help of a hatchet. He said to him: Servant of Allah, what is your name? he said: So and so. And it was that very name which he had heard from the clouds. and he said to him: Servant of Allah, why do you ask me my name? He said: I beard a voice from the clouds of which It is the downpour, saying: Water the garden of so and to. like your name. What do you do (for the favour) shown to you by Allah in this matter? He said: Now as you state so. I look what yield I get from it. and I give one-third as charity out of it and I and my children eat one-third of it and one-third I return to it as investment.

Bk 42, No.7113:
This hadith has been narrated on the authority of Wahb b. Kaisan with the same chain of transmitters but with this change that he said:" I earmark one-third for the poor, the needy and the wayfarers."
Chapter 6: HE WHO ASSOCIATES ONE AS AN OBJECT OF WORSHIP WITH ALLAH IN HIS DEEDS

Bk 42, No.7114:
Abu Huraira reported Rasul as stating that Allah the Most High and Exalted said: I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.
Chapter 7: THE PROHIBITION OF SIMULATION AND OSTENTATION

Bk 42, No.7115:
Ibn Abbas said Rasul said: If anyone wants to have his deeds widely publicised, Allah will publicise (his humiliation). And if anyone makes a hypocritical display (of his deeds) Allah will make a display of him.

Bk 42, No.7116:
Jundub said Rasul said: He who wants to publicise (his deeds), Allah will publicise (his humility), and he who makes a hypocritical display (of his deeds), Allah will make a display of him.

Bk 42, No.7117:
Sufyan reported this hadith with the same chain of transmitters and he made this addition:" I did not hear anyone saying besides him that it was Rasul who had said so."

Bk 42, No.7118:
Salama b. Kuhail said: I heard from Jundub but I did not hear him say like this:" I beard Rasul as saying this."

Bk 42, No.7119:
Abu Sufyan reported like that as as-Saduq al-Amin al-Walid b. Harb narrated with the same chain of transmitters.
Chapter 8: PERTAINING TO THE GUARDING OF TONGUE

Bk 42, No.7120:
Abu Huraira reported that he heard Rasul as saying: The servant speaks words for which he is sent down to the Hell-Fire farther than the distance between the cast and the west.

Bk 42, No.7121:
Abu Huraira said Rasul said: The servant speaks words that he does not understand its repercussions but he sinks down in Hell-Fire farther than the distance between the east and the west.
Chapter 9: THE PUNISTIMENT OF ONE WHO COMMANDS OTHERS TO DO GOOD BUT DOES NOT DO IT HIMSELF AND RE FORBIDS OTHERS TO DO EVIL BUT DOES NOT HIMSELF REFRAIN FROM IT

Bk 42, No.7122:
Shaqiq reported that it was said to Usama b. Zaid: Why don't you visit Uthman and talk to him? Thereupon he said: Do you think that I have not talked to him but that I have made you hear? By Allah. I have talked to him (about things) concerning me and him and I did not like to divulge those things about which I had to take the initiative and I do not say to my ruler:" You are the best among people," after I beard Rasul as saying: A man will be brought on the Day of Resurrection and thrown in Hell-Fire and his intestines will pour forth in Hell and he will go round along with them, as an ass goes round the mill. stone. The denizens of Hell would gather round him and say: 0, so and so, what has happened to you? Were you not enjoining us to do what was reputable and forbid us to do what was disreputable? He will say: Of course, it is so; I used to enjoin (upon people) to do what was reputable but did not practise that myself. I had been forbidding people to do what was disreputable, but practised it myself.

Bk 42, No.7123:
Abu Wail said: I was in the company of Usama b. Zaid that a person said: What prevents you to visit Uthman and talk to him for what he does? The rest of the hadith is the same.
Chapter 10: IT IS FORBIDDEN TO PUBLICISE ONE'S SINS

Bk 42, No.7124:
Abu Huraira said Rasul said: All the people of my Ummah would get pardon for their sins except those who publicise them. And (it means) that a servant should do a deed during the night and tell the people in the morning that he has done so and so, whereas Allah has concealed it. And he does a deed during the day and when it is night he tells the people, whereas Allah has concealed it. Zuhair has used the word hijar for publicising.
Chapter 11: SNEEZING AND THE DISAPPROVAL OF YAWNING

Bk 42, No.7125:
Anas b. Malik reported that two persons sneezed in the presence of Rasul. He (Rasul) invoked mercy for one, and did not invoke for the other. The one for whom he had not prayed said: So and so sneezed and you said: May Allah have mercy upon you. I also sneezed but you did not utter these words for me. Thereupon he (Rasul) said: That person praised Allah, and you did not praise Allah.

Bk 42, No.7126:
This hadith has been narrated on the authority of Anas through another chain of transmitters.

Bk 42, No.7127:
Abu Burda said: I visited Abu Musa, as he was in the house of the daughter of Fadl b. Abbas. I sneezed but he did not respond to it (by saying): Allah may have mercy upon you. Then she sneezed and he (Fadl b. Abbas) said: May Allah have mercy upon you. I came back to my mother and informed her about it, and when he came to her she said: My son sneezed in your presence and you did not say:" Allah may have mercy upon you, and she sneezed and you said for her:" May Allah have mercy upon you." Thereupon he said: Your son sneezed but he did not praise Allah and I did not beg mercy of Allah for him and she sneezed and she praised Allah and so I said: May Allah have mercy upon you, as I heard Rasul as saying: When any one of you sneezes he should praise Allah and the other should say: May Allah have mercy upon you, and if he does not praise Allah, no mercy should be begged for him.

Bk 42, No.7128:
Iyas b. Salama b. al-Akwa reported that his father reported to him that he heard Rasul as saying: A person sneezed in his presence and he said to him: May Allah have mercy upon you. And he then sneezed for the second time and Rasul said to him: He is suffering from cold (and no response is necessary).

Bk 42, No.7129:
Abu Huraira said Rasul said: The yawning as from the devil. So when one of you yawns he should try to restrain it as far as it lies in his power.

Bk 42, No.7130:
The son of Abu Saeed Kuzri reported on the authority of his father that Rasul said: When one of you yawns, he should keep his mouth shut with the help of his hand, for it is the devil that enters therein.

Bk 42, No.7131:
The son of Abu Saeed Kuzri reported on the authority of his father that Rasul said: When one of you yawns, he should try to restrain it with cue help of his hand since it is the Satan that enters therein.

Bk 42, No.7132:
The son of Abu Saeed Kuzri reported on the authority of his father that Rasul said. When one of you yawns while engaged in prayer, he should try to restrain so far as it lies in his power, since it is the Satan that enter therein.

Bk 42, No.7133:
Abu Saeed Kuzri reported Rasul a hadith like this through another chain of transmitters.
Chapter 12: MISCELLANEOUS AHADITH

Bk 42, No.7134:
Aisha said Rasul said: The Angels were born out of light and the Jinns were born out of the spark of fire and Adam was born as he has been defined (in the Koran) for you (i.e he is fashioned out of clay).

Bk 42, No.7135:
Abu Huraira said Rasul said: A group of Bani Israel was lost. I do not know what happened to it, but I think (that it 'underwent a process of metamorphosis) and assumed the shape of rats. Don't you see when the milk of the camel is placed before them, these do not drink and when the milk of goat is placed before them, these do drink. Abu Huraira said: I narrated this very hadith to Kab and he said: Did you hear this from Rasul? I (Abu Huraira) said: Yes. He said this again and again, and I said: Have I read Torah? This hadith has been transmitted on the authority of Ishaq with a slight variation of wording.

Bk 42, No.7136:
Abu Huraira reported that the rat (is the result of) metamorphosis (of a group of Bani Israel) and the proof of this is that when the milk of goat is placed before it, it drinks it, and when the milk of the camel is placed before it, it would not taste it at all. Kab said: Did you hear it from Rasul? Thereupon he said: Has Torah been revealed to me?
Chapter 13: THE BELIEVER DOES NOT PROVIDE OPPORTUNITY TO BE STUNG TWICE FROM ONE (AND THE SAME) HOLE

Bk 42, No.7137:
Abu Huraira said Rasul said: The believer does not allow to be stung twice from one (and the same) hole. This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.
Chapter 14: EVERY ACT OF A BELIEVER IS A BLESSING FOR HIM

Bk 42, No.7138:
Suhaib said Rasul said: Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.
Chapter 15: IT IS PROHIBITED TO PRAISE ANYONE SO MUCH THAT THERE MAY BE FEAR OF HIS BEING INTOXICATED BECAUSE OF THAT

Bk 42, No.7139:
Abdul Rahman b. Abu Bakra reported on the authority of his father that a person praised another person in the presence of Rasul, whereupon he said: Woe be to thee, you have broken the neck of your friend, you have broken the neck of your friend-he said this twice. If one of you has to praise his friend at all, he should say: I think (him to be) so and Allah knows it well and I do not know the secret of the heart and Allah knows the destined end, and I cannot testify his purity against Allah but (he appears) to be so and so.

Bk 42, No.7140:
Abdul Rahman b. Abu Bakra reported on the authority of his father that a person was mentioned in the presence of Rasul, and a person said: Rasul, no person is more excellent than he after Rasul. Thereupon Rasul said: Woe be to thee, you have broken the neck of your friend, and he said this twice. Then Rasul said: If anyone has to praise his brother at all, he should say: I think him to be so and so, and even on this he should say: I do not consider anyone purer than Allah (considers). This hadith has been transmitted on the authority of Shuba with a slight variation of wording.

Bk 42, No.7141:
Abu Musa reported Rasul saw a person lauding another person or praising him too much. Thereupon he said: You killed him, or you sliced the back of a person.

Bk 42, No.7142:
Abu Ma'mar reported that a person lauded a ruler amongst the rulers and Miqdad began to throw dust upon him and he said: Rasul commanded us that we should throw dust upon the faces of those who shower too much praise.

Bk 42, No.7143:
Hammam b. al-Harith reported that a person began to praise Uthman and Miqdad sat upon his knee; and he was a bulky person and began to throw pebbles upon his (flatterer's) face. Thereupon Uthman said: What is the matter with you? And he said: Verily, Rasul said: When you see those who shower (undue) praise (upon others), throw dust upon their faces.

Bk 42, No.7144:
This hadith has been narrated on the authority of Miqdad through another chain of transmitters.
Chapter 16: THE OLDER ONE IS TO BE PREFERRED

Bk 42, No.7145:
Ibn Umar said Rasul said: It was shown in a vision that I was rinsing my mouth with miswak and two persons began to contend with one another for getting that miswak. One was older than the other. I gave the miswak to the younger one amongst them, but it was said to me: (Let it be given) to the older one. So I gave it to the older one.
Chapter 17: TO STATE HADITH AFTER ITS VERIFICATION AND RECORDING OF" KNOWLEDGE"

Bk 42, No.7146:
It was reported that Abu Huraira used to say: Listen to me, inmate of the apartment; listen to me, inmate of the apartment, while Aisha had been busy in observing prayer. As she finished prayer, she said to" Urwa: Did you hear his words? And this is how Rasul used to utter (so distinctly) that if one intended to count (the words uttered) he would be able to do so.

Bk 42, No.7147:
Abu Saeed Khuzri said Rasul said: Do not take down anything from me, and he who took down anything from me except the Koran, he should efface that and narrate from me, for there is no harm in it and he who attributed any falsehood to me-and Hammam said: I think he also said:" deliberately" -he should in fact find his abode in the Hell-Fire.
Chapter 18: THE STORY OF THE PEOPLE OF THE DITCH, THE MAGICIAN, THE MONK AND THE SLAVE

Bk 42, No.7148:
Suhaib reported that Rasul thus said: There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk's) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don't give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you.
He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he 'said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water).
So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the worlds; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth.
Chapter 19: THE STORY OF ABU AL-YASAR AND THE LENGTHY HADITH OF JABIR

Bk 42, No.7149:
'Ubadab. Walid b. Samit said: I and my father set out in search of knowledge to a tribe of the Ansar before their death (i.e before the Companions of Rasul left the world) and I was the first to meet Abu Yasar, a Companion of Rasul and there was a young man with him who carried the record of letters with him and there was a mantle prepared by the tribe of Ma'afiri upon him. And his servant too had a Ma'afiri mantle over him. My father said to him: My uncle, I see the signs of anger or that of agony on your face. He said: Yes, such and such person, the son of so and so, of the tribe of Harami owed me a debt. I went to his family, extended salutations and said: Where is he? They said: He is not here. Then came out to me his son who was at the threshold of his youth. I said to him: Where is your father? He said: No sooner did he hear your sound than he hid himself behind my mother's bedstead. I said to him: Walk out to me, for I know where you are. He came out. I said to him: What prompted you to hide yourself from me? He said: By God, whatever I would say to you would not be a lie. By Allah, I fear that I should tell a lie to you and in case of making promise with you I should break it, as you are the Companion of Rasul. The fact is that I was hard up in regard to money. I said: Do you adjure by Allah? He said: I adjure by Allah. I said: Do you adjure by Allah? He said: I adjure by Allah. I said: Do you adjure by Allah? He said: I adjure by Allah. Then he brought his promissory note and he wrote off (the debt) with his hand and said: Make payment when you find yourself solvent enough to pay me back; if you are not, then there is no liability upon you. These two eyes of mine saw, and he (Abu'I-Yasar) placed his fingers upon his eyes and these two ears of mine heard and my heart retained, and he pointed towards his heart that Rasul said: He who gives time to one who is financially hard up (in the payment of debt) or writes off his debt, Allah will provide him His shadow. I said to him: My uncle, if you get the cloak of your servant and you give him your two clothes, or take his two clothes of Ma'afir and give him your cloak, then there would be one dress for you and one for him.
He wiped my head and said: O Allah, bless the son of my brother. O, son of my brother, these two very eyes of mine saw and these two ears of mine listened to and this heart of mine retained this, and he pointed towards the heart that Rasul said: Feed them (the servants) and clothe them (the servants) what you wear, and if I give him the goods of the world, it is easy for me than this that he should take my virtues on the Day of Resurrection. We went on till we came to Jabir in the mosque and he was busy in observing prayer in one cloth which he had joined at its opposite ends. I made my way through the people till I sat between him and the Qibla and I said: May Allah have mercy upon you. Do you observe prayer with one cloth on your body whereas your mantle is lying at your side? He pointed me with his hand towards my breast just like this and he separated his fingers and bent them in the shape of a bow. And (he said): I thought that a fool like you should come to me so that he should see me as I do and he should then also do like it. Rasul came to us in this very mosque and he had in his hand the twig of the palm-tree and he saw mucus towards the Qibla of the mosque and he erased it with the help of the twig. He then came to us and said: Who amongst you likes that Allah should turn His face away from him? We were afraid. He then again said: Who amongst you likes that Allah should turn His face away from him? We were afraid. He again said: Who amongst you likes that Allah should turn His face away from him? We said: Rasul, none of us likes it. And he said: If one amongst you stands for prayer, God is before him he should not spit in front of him, or on his right side, but should spit on his left side beneath his left foot and if he is impelled to do so all of a sudden (in spite of himself) he should then spit in his cloth and fold it in some part of it. (and he further said: ) Bring some sweet-smelling thing. A young man who belonged to our tribe stood up, went and brought scent in his palm. Rasul took that and applied it to the end of that twig and then touched the place where there had been mucus. Jabir said: This is why you should apply scent to your mosques.
It is reported on the same authority: We set out along with Rasul on an expedition of Batn Buwat. He (Rasul) was in search of al-Majdi b. Amr al-Juhani. (We had so meagre equipment) that five. six or seven of us had one camel to ride and so we mounted it turn by turn. Once there wan. the turn of an Ansari to ride upon the camel. He made it kneel down to ride over it (and after having. mounted it), he tried to raise it up but it hesitated. So he said. May there be curse of Allah upon you! Thereupon Rasul said: Who is there to curse his camel? He said: Rasul, it' is I. Thereupon he said: Get down from the camel and let us not have in our company the cursed one. Don't curse your own selves, nor your children. nor your belongings. There is the possibility that your curse may synchronies with the time when Allah is about to confer upon you what you demand and thus your prayer may be readily responded.
It is reported on the same authority: We set out on an expedition along with Rasul until it was evening, and we had been near a. water reservoir of Arabia. Rasul said: Who would be the person who would go ahead and set right the reservoir and drink water himself and serve us with it? Jabir said: I stood up and said: Rasul, it is I who am ready to do that. Thereupon Rasul said: Who is the person to accompany Jabir? And then Jabbar b. Sakhr stood up. So we went to that well and poured in that tank a bucket or two of water and plastered it with clay and then began to fill it (with water) until it was filled to the brim. Rasul was the first who appeared before us, and he said: Do you (both) permit me to drink water out of it? We said: Yea, Rasul. He led his camel to drink water and it drank. He then pulled its rein and it stretched its legs and began to urinate. He then took it aside and made it kneel down at another place and then came to the tank and performed ablution. I then got up and performed ablution like the ablution of Rasul, and Jabbar b. Sakhr went in order to relieve himself and Rasul got up to observe prayer and there was a mantle over me. I tried to invert its ends but it was too short (to cover my body easily). It had its borders. I then inverted it (the mantle) and drew its opposite ends and then tied them at my neck. I then came and stood upon the left side of Rasul. He caught hold of me and made me go round behind him, until he made me stand on his right side. Then Jabbar b. Sakhr came. He performed ablution and then came and stood on the left side of Rasul. Then Rasul caught hold of our hands together, pushed us back and made us stand behind him. Then Rasul began to look upon me with darting looks, but I did not perceive that. After that I became aware of it and he pointed with the gesture of his hand that I should wrap my loin-cloth. When Rasul had finished the prayer, he said: Jabir! I said: Rasul, at thy beck and call. He said: When the cloth around you is inadequate, then tie the opposite ends but when it is small, tie it over the lower body.
Jabir said: We set out on an expedition with Rasul and the only means of sustenance for every person amongst us was only one date for a day and we used to chew it. And we struck the leaves with the help of our bow and ate them until the sides of our mouths were injured. It so happened one day that a person was overlooked and not given a date. We carried that person and bore witness to the fact that he had not been given that date so he was offered that and he got up and received that.
Jabir said: We set out on an expedition along with Rasul until we got down at a spacious valley and Rasul went to relieve himself. I followed him with a bucket full of water and Rasul looked about and he found no privacy but two trees at the end of the valley and Rasul went to one of them and took hold of one of its twigs and said: Be thou under my control by the permission of Allah, and so it came under his control like the camel who has its nosestring in the hand of its rider, and then he came to the second tree and took hold of a twig and said: Be thou under my control with the permission of Allah, and it came under his control, and when he came in the middle of the two trees he joined together the two twigs and said: join with the permission of Allah. Jabir said: I was afraid lest Rasul should be aware of my nearness and go still farther. And Muhammad b. Abbad has used the word" faitab'd" and I began to talk to myself. And as I saw, I suddenly found Rasul before me and the two trees were separated and each one of them was standing at its place. I saw Rasul standing for a short time, nodding his head towards right and left. Ismail pointed towards the right and left with the help of his head (in order to demonstrate how Rasul had pointed). Then he (Rasul) came to me and said: Jabir did you see my place where I was standing? I said: Rasul, yes. He then said: Then you should go to those two trees and cut a twig from each of them and go to that place with them where I was standing and stand there where I was standing and place a twig on the right and a twig on the left. Jabir said: I set out and took hold of a stone and broke it and sharpened it and then I came to those trees and cut a twig from each one of them.
I then came dragging them until I stood at the place where Rasul had been standing and placed a twig on the right and a twig on the left. Then I met him and said: Rasul, I have done that, but (kindly) explain to me the reason for it. Thereupon he said: I passed by two graves the occupants of which had been undergoing torment. I liked to make intercession for them so that the might be relieved of this torment y as long as these twigs remain fresh. Jabir said: We came back to the (camp of the) army and Rasul said: Jabir, call people for per- forming wudu. I cried: Come and perform wudu, come and perform wudu, come and perform wudu. I said: Rasul, there is not even a drop of water in the army camp, and there. was a person who used to cool the water for Rasul in the old water-skin which kept hanging by the twig. He asked me to go to such and such Ansari and ask him to see if there was any water in that skin. I went to him and cast a glance in it but did not find anything but a drop in the mouth of that water-skin and if I were to draw that, the water-skin's,. dried part would suck it up. I came to Rasul and said: Rasul, I have not found anything in it but a drop of water in the mouth of the water-skin and now if I were to draw that, it would be absorbed. He said: Go and bring that to me. I brought that to him. He took hold of it -and began to utter something which I could not understand and then pressed it with his hand and gave that to me and said: Jabir, announce for the tub to be brought. So I announced that the tub of the army (be brought). It was brought accordingly and I placed it before him (Rasul). Thereupon Rasul placed his hands in the tub like this: with his fingers stretched out, and then he placed his fingers at the bottom of the tub and said: Jabir, take it (that waters-skin) and pour water over me, by reciting Bismillah, and I poured water and I said: Bismillah, and found water sprouting out between the fingers of Rasul. Then that tub gushed forth until it was filled up and the Messenger said: Jabir, make an announcement to the effect: He who needs water should take that. Jabir said: The people came and got water until they were all satiated. I said: Is there anyone left who wants to get it? And Rasul then lifted up his hand from that tub and it was still full. Then the people made a complaint to Rasul about hunger and he said: May Allah provide you food! We came to the bank of the ocean and the ocean was tossing and it threw out a big animal and we lit fire and cooked it and took it until we had eaten to our heart's content. Jabir said: I and such and such five persons entered Its socket and nobody could see us until we had come out, and we took hold of one of its ribs and twisted it into a sort of arch, then we called the tallest of the persons of the army and the hugest of the camels of the army and it had the big saddle over it, and it could easily pass through it without the rider having need to bend down.
Chapter 20: THE ACCOUNT OF PROPHET'S EMIGRATION

Bk 42, No.7150:
Al Bara b. Azib reported that Abu Bakr Siddlq came to the residence of my father ('Azib) and bought a haudaj from him and said to 'Azib: Send your son to my residence (to carry this haudaj), and my father said to me: Carry it (for him). So I carried it and there went along with him (with Abu Bakr) my father in order to fetch its price and he ('Azib) said to Abu Bakr: Abu Bakr, narrate to me what you both did on the night when you set out on a journey along with Rasul. He said: We set out during the night and went on walking until it was noon, and the path was vacant and so none passed by that (until) there appeared prominently before us a large rock. It had its shade and the rays of the sun did not reach that place. So we got down at that place. I then went to the rock and levelled the ground with my hands at the place where Rasul would take rest under its shade. I then set the bedding and said: Rasul, go to sleep and I shall keep a watch around you. I went out and watched around him. There we saw a shepherd moving towards that rock with his flock and he intended what we intended (i.e taking rest). I met him and said to him: Young boy, to which place do you belong? He said: I am a person from Medina. I said, is there any milk in the udders of your sheep and goats? He said: Yes. He took hold of a goat, and I said to him: Clean the udder well so that it should be free from hair, dust and impurity. I saw Al Bara striking his hand upon the other (to give an indication) how he did that. He milked the goat for me in a wooden cup which he had with him and I had with me a bucket in which I kept water for drinking and for performing ablution. I came to Rasul and did not like to awaken him from sleep but he was accidentally startled from the sleep. I poured water upon the milk (till It was cold) and I said: Rasul, take this milk. He then took It and I was delighted and he (Rasul) said: Is now not the time to march on? I said: Of course. So he marched on after the sun had passed the meridian and Suraqa b. Malik pursued us and we had been walking on soft, level ground. I said: Rasul, we are about to be overtaken by them. Thereupon he said: Be not grieved. Verily, Allah is with us. Then Rasul cursed him and his horse sank into the earth. I think he also said: I know you have hurled curse upon me. So supplicate Allah for me and I take an oath that I shall turn everyone away who would come in search of you. So he (Rasul) supplicated Allah and he was rescued and he came back and to everyone he met, he said: I have combed all this side. In short, he diverted everyone whom he met and he in fact fulfilled his promise.
Al Bara said: Abu Bakr purchased a saddle from me for thirteen dirhams; the rest of the hadith is the same, and in the narration of Uthman b. Umar, the words are: He (Suraqa b. Malik) drew near Rasul, and he (Rasul) cursed him and his camel sank in the earth up to the belly and he jumped from that and said: Muhammad, I am fully aware of It that it is your doing. Supplicate Allah that He should rescue me from it in which I am (pitchforked) and I give you a solemn pledge that I shall keep this as a secret from all those who are coming after me. Take hold of an arrow out of it (quiver) for you will find my camels and my slaves at such and such place and you can get whatever you need (on showing this arrow). He (Rasul) said: I don't need your camels. And we (Rasul and Abu Bakr) came to Medina during the night and the people began to contend as to where Rasul should reside and he encamped in the tribe of Najjar who were related to Abd ul-Muttalib from the side of mother. Rasul honoured them, then people climbed upon house-top and women also and boys scattered in the way, and they were all crying: Muhammad, Rasul, Muhammad, Rasul.

# Book: 43 Kitab Al-Tafsir [ Book of Commentary (of Koran) ]

Chapter 1:

Bk 43, No.7151:
Hammim b. Munabbih said: This is what Abu Huraira reported to us from Rasul and in this connection he narrated some of the ahadith and Rasul said: It was said to people of Israel: Enter this land saying Hitta (Remove Thou from us the burden of our sins), whereupon We would forgive you your sins, but they twisted (this statement) and entered the gate dragging upon their breech and said: The" grain in the ear."

Bk 43, No.7152:
Anas b. Malik reported that God sent revelation to Rasul just before his death in quick succession until he left for his heavenly home, and the day when he died, he received the revelation profusely.

Bk 43, No.7153:
Tariq b. Shihab reported that a Jew said to Umar: You recite a verse which, if it had been revealed in relation to us, we would have taken that day as the day of rejoicing. Thereupon Umar said: I know where it was revealed and on the day when it was revealed and where Rasul had been at that time when it was revealed. It was revealed on the day of Arafa (ninth of Dhul Hijjah) and Rasul had been staying in Arafat. Sufyan said: I doubt, whether it was Friday or not (and the verse referred to) is this:" Today I have perfected your religion for you and completed My favours upon you" (v. 4).

Bk 43, No.7154:
Tariq b. Shihab reported that a Jew said to Umar: If this verse were revealed in relation to the Jews (i. e." This day I have perfected your religion for you and have completed My favours for you and have chosen for you Islam as religion" ) we would have taken the day of rejoicing on which this verse was revealed. Thereupon Umar said: I know the day on which it was revealed and the hour when it was revealed and where Rasul had been when it was revealed. It was revealed on the night of Friday and we were in Arafat with Alleh's Messenger at that time.

Bk 43, No.7155:
Tariq b. Shihab reported that a Jew came to Umar and said: Commander of the Faithful, there is a verse in your Book, which you recite. Had it been revealed in connection with the Jews, we would have taken it as the day of rejoicing. Thereupon he said: Which verse do you mean? He replied:" This day I have perfected your religion for you and I have completed My favours upon you and I have chosen Islam as religion for you." Umar said, I know the day when it was revealed and the place where it was revealed. It was revealed to Rasul at Arafat on Friday.

Bk 43, No.7156:
Urwa b. Zubair reported that he asked Aisha about the words of Allah:" If you fear that you will not be able to maintain equity amongst the orphan girls, then marry (those) you like from amongst the women two, three or four." She said: O, the son of my sister, the orphan girl is one who is under the patronage of her guardian and she shares with him in his property and her property and beauty fascinate him and her guardian makes up his mind to marry her without giving her due share of the wedding money and is not prepared (to pay so much amount) which anyone else is prepared to pay and so Allah has forbidden to marry these girls but in case when equity is observed as regards the wedding money and they are prepared to pay them the full amount of the wedding money and Allah commanded to marry other women besides them according to the liking of their heart. Urwa reported that Aisha said that people began to seek verdict from Rasul after the revelation of this verse about them (orphan girls) and God revealed this verse:" They asked thee verdict about women; say: Allah gives verdict to you in regard to them and what is recited to you in the Book about orphan woman, whom you give not what is ordained for them while you like to marry them" (iv. 126). She said: The wording of Allah" what is recited to you" in the Book means the first verse, i. e." if you fear that you may not be able to observe equity in case of an orphan woman, marry what you like in case of woman" (iv. 3). Aisha said: (And as for this verse [iv. 126], i.e and you intend" to marry one of them from amongst the orphan girls" it pertains to one who is in charge (of orphans) having small amount of wealth and less beauty and they have been forbidden that they should marry what they like of her wealth and beauty out of the orphan girls, but with equity, because of their disliking for them.

Bk 43, No.7157:
Urwa reported that he asked Aisha about the words of Allah:" If you fear that you will not be able to observe equity in case of orphan girls" ; the rest of the hadith is the same but with a slight variation of wording.

Bk 43, No.7158:
Aisha said that as for the words of Allah:" If you fear that you would not be able to observe equity in case of orphan girls)," it was revealed in reference to a person who had an orphan girl (as his ward) and he was her guardian, and her heir, and she possessed property, but there was none to contend on her behalf except her ownself. And he (her guardian) did not give her in marriage because of her property and he tortured her and ill-treated her, it was in relation to her that (Allah said: )" If you fear that you would not be able to observe equity in case of orphan girls, then marry whom you like among women," i.e whatever I have made lawful for you and leave her whom you are putting to torture.

Bk 43, No.7159:
Aisha said in connection with His words (those of Allah):" What is recited to you in the Book about orphan women whom you give not what is ordained for them, while you like to marry them," these were revealed in connection with an orphan girl who was in the charge of the person and she shared with him in his property and he was reluctant to marry her himself and was also unwilling to marry her to someone else (fearing) that (that person) would share in his property (as the husband of that girl), preventing her to marry, neither marrying her himself nor marrying her to another person.

Bk 43, No.7160:
Hisham reported that Aisha said in connection with the words of Allah:" They ask thee the religious verdict about women, say: Allah gives you the verdict about them" (iv. 126), that these relate to an orphan girl who is in charge of the person and she shares with him in his property (as a heir) even in the date-palm trees and he is reluctant to give her hand in marriage to any other person lest he (her husband) should partake of his property, and thus keep her in a lingering state.

Bk 43, No.7161:
Hisham reported on the authority of his father that Aisha said in connection with His (Allah's) words:" And whoever is poor let him take reasonably (out of it)" that it was revealed in connection with the custodian of the property of an orphan, who is in charge of her and looks after her; In case he is poor, he is allowed to eat out of that.

Bk 43, No.7162:
Aisha reported in connection with the words of Allah, the Exalted:" He who is rich should abstain, and he who is poor may reasonably eat (out of it)" that this was revealed in relation to the guardian of an orphan who is poor; he may get out of that what is reasonable keeping in view his own status of solvency.

Bk 43, No.7163:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 43, No.7164:
Aisha reported that these words of Allah:" When they came upon you from above you and from below you and when the eyes turned dull and the hearts rose up to the throats" (xxxiii. 10) pertain to the day of Ditch.

Bk 43, No.7165:
Aisha said in connection with the verse:" And if a woman has reason to fear ill-treatment from her husband or that he might turn away from her" (iv. 128) that it was revealed in case of a woman who had long association with a person (as his wife) and now he intends to divorce her and she says: Do not divorce me, but retain me (as wife in your house) and you are permitted to live with another wife. It is in this context that this verse was revealed.

Bk 43, No.7166:
Aisha said in connection with these words of God:" And if a woman has reason to fear ill-treatment from her husband or that he might turn away from her" that it was revealed in case of a woman who lived with a person and perhaps he does not want to prolong (his relationship with her) whereas she has had sexual relationship with him (and as a result thereof) she got a child from him and she does not like that she should be divorced, so she says to him: I permit you to live with the other wife.

Bk 43, No.7167:
Urwa reported on the authority of his father that Aisha said to him: O, the son of my sister, the Muslims were commanded to seek forgiveness for the Companions of Rasul but they reviled him.

Bk 43, No.7168:
This hadith has been transmitted on the authority of Abu Usama with the same chain of narrators.

Bk 43, No.7169:
Saeed b.Jubair said: The inhabitants of Kufa differed in regard to this verse:" But whoever slays another believer intentionally, his requital shall be Hell" (iv. 92), so I went to Ibn Abbas and asked him about it, whereupon he said: This has been revealed and nothing abrogated it.

Bk 43, No.7170:
This hadith has been transmitted on the authority of Shuba with the same chain of narrators but with a slight variation of wording.

Bk 43, No.7171:
Saeed b.Jubair said: Abd al Rahman b. Abzi commanded me that I should ask Ibn Abbas about these two verses:" He who slays a believer intentionally his requital shall be Hell where he would abide for ever" (iv. 92). So, I asked him and he said: Nothing has abrogated it. And as for this verse:" And they who call not upon another god with Allah and slay not the soul which Allah has forbidden, except in the cause of justice" (xxv. 68), he (Ibn Abbas) said: This has been revealed in regard to the polytheists."

Bk 43, No.7172:
Ibn Abbas said: This verse was revealed in Mecca:" And they who call not upon another god with Allah and slay not the soul which Allah has forbidden except in the cause of justice" up to the word Muhdana (abased). Thereupon the polytheists said: Islam is of no avail to us for we have made peer with Allah and we killed the soul which Allah had forbidden to do and we committed debauchery, and it was (on this occasion) that God revealed this verse:" Except him who repents and believes and does good deeds" up to the end Ibn 'Abbis says: He who enters the fold of Islam and understands its command and then kills the soul there is no repentance for him.

Bk 43, No.7173:
Saeed b.Jubair said: I said to Ibn Abbas: Will the repentance of that person be accepted who kills a believer intentionally? He said: No. I recited to him this verse of Sura al-Furqan (xix.):" And those who call not upon another god with Allah and slay not the soul which Allah has forbidden except in the cause of justice" to the end of the verse. He said: This is a Meccan verse which has been abrogated by a verse revealed at Medina:" He who slays a believer intentionally, for him is the requital of Hell-Fire where he would abide for ever," and in the narration of Ibn Hisham (the words are): I recited to him this verse of Sura al-Furqan:" Except one who made repentance."

Bk 43, No.7174:
Ubaidullah b. Abdullah b. Utba said: Ibn Abbas said to me: Do you know-and in the words of Harun (another narrator): Are you aware of-the last Sura which was revealed in the Koran as a whole? I said: Yes," When came the help from Allah and the victory" (cx.). Thereupon, he said: You have told the truth. And in the narration of Abu Shaiba (the words are): Do you know the Sura? And he did not mention the words" the last one".

Bk 43, No.7175:
This hadith has been reported on the authority of Abu Umais through the same chain of transmitters but with a slight variation of wording.

Bk 43, No.7176:
Ibn Abbas reported that some Muslims met a person with a small flock of sheep. He said: As-Salam-o-'Alaikum. They caught hold of him and killed him and took possession of his flock. Then this verse was revealed:" He who meets you and extends you salutations, don't say: You are not a Muslim" (iv. 94). Ibn Abbas , however, recited the word as-Salam instead of" as-Salam".

Bk 43, No.7177:
Bara' said: When the Ansar performed the Pilgrimage, they did not enter their houses but from behind. A person from the Ansar came and he began to enter from his door but it was said to him (why he was doing something in contravention to the common practice of coming to the houses from behind). Then this verse was revealed." Piety is not that you come to the doors from behind" (ii. 189).
Chapter 2: PERTAINING TO THE VERSE: 'HAS NOT THE TIME YET COME FOR THE BELIEVERS THAT THEIR HEARTS SHOULD BE HUMBLE FOR THE REMEMBRANCE OF ALLAH?" (lvii. 16)

Bk 43, No.7178:
Ibn Masud said: Since our acceptance of Islam and the revelation of this verse in which Allah has shown annoyance to us:" Has not the time yet come for the believers that their hearts should be humble for the remembrance of Allah?" (lvii. 16), there was a gap of four years.
Chapter 3: PERTAINING TO THE WORDS OF ALLAH:" ADORN YOURSELF AT EVERY PLACE OF WORSHIP" (vii. 31)

Bk 43, No.7179:
Ibn Abbas said: During the pre-Islamic days women circumambulated the Kaba nakedly, and said: Who would provide cloth to cover the one who is circumambulating the Kaba so that she would cover her private parts? And then she would say: Today will be exposed the whole or the part and what is exposed I shall not make it lawful. It was in this connection that the verse was revealed:" Adorn yourself at every place of worship" (vii. 31).
Chapter 4: COMPEL NOT YOUR SLAVE-GIRLS TO PROSTITUTION

Bk 43, No.7180:
Jabir reported that Abdullah b. Ubayy b. Salul used to say to his slave-girl: Go and fetch something for us by committing prostitution. It was in this connection that God revealed this verse:" And compel not your slave-girls to prostitution when they desire to keep chaste in order to seek the frail goods of this world's life, and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful" (xxiv. 33).

Bk 43, No.7181:
Jabir reported that Abdullah b. Ubayy b. Salul had two slave-girls; one was called Musaika and the other one was called Umaima and he compelled them to prostitution (for whichAbdullah b. Ubayy b. Salul compelled them). They made a complaint about this to Rasul and it was upon this that this verse was revealed:" And compel not your slave-girls to prostitute" up to the words:" Allah is Forgiving, Merciful."
Chapter 5: PERTAINING TO THE WORDS OF ALLAH:" THOSE WHOM THEY CALL UPON, THEMSELVES SEEK THE MEANS OF ACCESS TO THEIR LORD" (xvii. 57)

Bk 43, No.7182:
Ibn Masud reported in connection with the words of God:" Those to whom they call upon, themselves seek the means or access to their Lord as to whoever of them becomes nearest" (xvii. 57) that it related to a party of Jinn who were being worshipped and they embraced Islam but those who worshipped them kept on worshipping them (though the Jinn whom the misguided people worshipped had become Muslims). It was then that this verse was revealed.

Bk 43, No.7183:
Ibn Masud reported in connection with the verse:" Those whom they call upon, themselves seek the means of access to their Lord," that it related to a group of people who worshipped a party amongst the Jinn. The group from amongst the Jinn embraced Islam, but the people kept worshipping them as they did before, and it was (on this occasion) that the verse was revealed:" Those whom they call upon, themselves seek the means of access to their Lord." This hadith has been narrated on the authority of Sulaimin with the same chain of transmitters.

Bk 43, No.7184:
Ibn Masud said in connection with the verse:" Those whom they call upon, themselves seek the means of access to their Lord," that that verse was revealed in connection with a party of Arabs who used to worship a group amnogst the jinn; the jinn embraced Islam but the people kept worshipping them without being conscious of it. Then this verse was revealed:" Those whom they call upon, themselves seek the means of access to their Lord."
Chapter 6: PERTAINING TO SURAS TAUBA, AL-ANFAL AND HASHR

Bk 43, No.7185:
Saeed b. Jubair said: I said to Ibn Abbas about Sura Tauba, whereupon he said: As for Sura Tauba, it is meant to humiliate (the non-believers and the hypocrites). There is constantly revealed in it (the pronoun) minhum (of them) and minhom (of them, i.e such is the condition of some of them) till they (the Muslims) thought that none would be left unmentioned out of them who would not be blamed (for one fault or the other). I again said: What about Sura Anfal? He said: It pertains to the Battle of Badr. I again asked him about Sura al-Hashr. He said: It was revealed in connection with (the tribe) of Banu Nadir.
Chapter 7: PERTAINING TO THE PROHIBITION OF WINE

Bk 43, No.7186:
Ibn Umar reported that Umar delivered a sermon on the pulpit of Rasul and he praised Allah and lauded Him and then said: Now coming to the point. Behold I when the command pertaining to the prohibition of wine was revealed, it was prepared from five things: from wheat, barley, date, grape, honey; and wine is that which clouds the intellect; and O people, I wish Rasul could have explained to us in (more) detail the laws pertaining to the inheritance of the grandfather, about one who dies leaving no issue, and some of the problems pertaining to interest.

Bk 43, No.7187:
Ibn Umar said: I heard Umar b. Khatab delivering sermon on the pulpit ol Rasul and saying': Now, coming to the point, O people, there was revealed (the command pertaining to the prohibition of wine) and it was prepared (at that time) out of five things: grape, date, honey, wheat, barley, and wine is that which clouds the intellect, and, O people, I wish Rasul had explained to us in greater detail three things: the inheritance of the grandfather, of one who dies without leaving any issue, and some of the problems of interest.

Bk 43, No.7188:
This hadith has been transmitted on the same authority but with a slight variation of wording.
Chapter 8: PERTAINING TO THE VERSE:" THESE TWO ADVERSARIES WHO DISPUTE ABOUT THEIR LORD" (xxii. 19)

Bk 43, No.7189:
Abu Zar took an oath that this verse:" These two adversaries who dispute about their Lord" (xxii. 19) was revealed in connection with those who on the Day of Badr came out (of rows to fight against the non-believers and they were) Hamza, Ali, 'Ubaida b. Harith (from the side of the Muslims) and Utba and Shaiba, both of them the sons of Rabia and Walid b. Utba (from the side of the non-believers of Mecca).

Bk 43, No.7190:
This hadith has been narrated on the authority of Abu Zarthrough another chain of transmitters.

THE END OF SAHIH AL MUSLIM
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