Abu Huraira reported the Prophet as saying, `Mankind are followers of Quraish in this matter, their Muslims being followers of their Muslims and their infidels of their infidels." (Bukhari and Muslim.)

Jabir reported the Prophet as saying, "Mankind are followers of Quraish in good and evil." Muslim transmitted it.

Ibn `Umar reported the Prophet as saying, "This matter will continue in Quraish as long as two of them remain[*]. *Mirqat, 5:508, explains this as meaning that the Caliphate will remain the prerogative of Quraish as long as two human beings survive. (Bukhari and Muslim.)

Mu'awiya told that he heard God's messenger say, "This matter belongs to Quraish, and so long as they observe the religion no one will be hostile to them without God overturning him on his face." Bukhari transmitted it.

Jabir b. Samura told that he heard God's messenger say, "Islam will continue to be strong during the time of twelve Caliphs all of whom belong to Quraish." A version has "Men's interests will continue to proceed well as long as they are governed by twelve men all of whom belong to Quraish." Another version has, "The religion will continue to be established till the last hour comes, and there are twelve Caliphs over them, all of whom belong to Quraish." (Bukhari and Muslim.)

Ibn `Umar reported God's messenger as saying, "May God grant forgiveness (ghafara) to Ghifar and grant peace (salama) to Aslam; but `Usayya has disobeyed (asa) God and His messenger[*]." *As can be seen from the Arabic words given in brackets, these phrases all make use of roots connected with the names of the tribes in question. (Bukhari and Muslim.)

Abu Huraira reported God's messenger as saying, "Quraish, the Ansar, Juhaina, Muzaina, Aslam, Ghifar and Ashja' are my clients who have no patron apart from God and His messenger." (Bukhari and Muslim.)

Abu Bakra reported God's messenger as saying, "Aslam, Ghifar, Muzaina and Juhaina are better than the B. Tamim, the B. `Amir, and the allies the B. Asad and Ghatafan." (Bukhari and Muslim.)

I have continued to love the B. Tamim since hearing three things from God's messenger which I heard him say about them. I heard him say, "They will be the most valiant fighters among my people against the dajjal." When they brought their Sadaqat God's messenger said, "These are the sadaqat of our people." `A'isha had a woman captive who belonged to them, and he said, set her free, for she is a child of Ishmael." (Bukhari and Muslim.)

Sa'd[*] reported the Prophet as saying, "He who wishes Quraish to be humiliated will be humiliated by God." *Sa'd b. Abu Waqqas. Tirmidhi transmitted it.

Ibn `Abbas reported God's messenger as saying, "0 God, Thou hast caused the first members of Quraish to experience punishment; now cause the last of them to experience generosity." Tirmidhi transmitted it.

Abu `Amir al-Ash`ari reported God's messenger as saying, "Asad and the members of Ash'ar[*] are good. They do not fly when fighting and are not treacherous. They pertain to me and I to them." *Mirqat, 5:511, suggests the reading Asd and says that both Ash'aruna and Ash'ariyuna are used. It says the former here refers to Azd Shanu'a. But there was a branch of Quraish called Asad. Tirmidhi transmitted it, saying this is a gharib tradition.

Anas reported God's messenger as saying, "Azd is God's Azd in the earth. People wish to lower them, but God refuses to do anything but exalt them. A time is certainly coming to mankind when a man will express the wish that his father had belonged to Azd and that his mother had belonged to Azd." Tirmidhi transmitted it, saying this is a gharib tradition.

`Imran b. Husain told that the Prophet at the time of his death disliked three tribes, Thaqif, the B. Hanifa and the B. Umayya. Tirmidhi transmitted it, saying this is a gharib tradition.

Ibn `Umar reported God's messenger as saying, "Thaqif will have among them a great liar and one who causes destruction." `Abdallah b. Asma told that it was said the great liar was al-Mukhtar b. Abu `Ubaid[1] and the one who causes destruction al-Hajjaj b. Yusuf.[2] Hisham b. Hassan said they calculated the number of those in custody killed by al-Hajjaj and it reached a hundred and twenty thousand. 1. He caused a rising in Kufa claiming to be in support of Muhammad Ibn al-Hanafiya, declaring that the Mahdi would soon appear, and demanding vengeance for Husain's death. He was killed in 67 A.H. 2. The Umayyad governor notorious for his vindictiveness. Tirmidhi transmitted it.

Muslim told in his sahih that when al-Hajjaj killed `Abdallah b. az-Zubair Asma' said God's messenger had told them that Thaqif would have among them a great liar and one who would cause destruction, adding that they had seen the great liar, and that she thought the one who would cause destruction was no other than [al-Hajjaj], The complete form of the tradition will be given in Section III. Muslim.

Jabir told that when the people said, "Messenger of God, Thaqif's arrows have scorched us, so supplicate God to punish them," he said, "O God, give guidance to Thaqif." Tirmidhi transmitted it.

`Abd ar-Razzaq quoted his father[1] as saying on the authority of Mina'[2] that Abu Huraira told that when they were with the Prophet a man who he thought belonged to Qais came to him and said, "Messenger of God, curse Himyar." He turned away from him, so he came round the other side, but he turned away from him. He then came round the other side, and the Prophet turned away from him again and then said, "May God show mercy to Him yar! Their mouths speak peace, their hands provide food, and they are people of security and faith." Hammam b. al-Harith an-Nakha'i. A client of the Ansar. Tirmidhi transmitted it, saying this is a gharib tradition which he knew only among the traditions of `Abd ar-Razzaq, and rejected traditions are transmitted on the authority of this Mina'.

He told that God's messenger asked him to what tribe he[*] belonged, and that when he replied that he belonged to Daus he said, "I did not think that Daus had a single man with any good in him." *i.e., Abu Huraira. Tirmidhi transmitted it.

Salman reported God's messenger as saying, "Do not hate me and so abandon your religion." He asked how he could hate him when he was the means by which God had guided them, and he replied, "By hating the Arabs and so hating me." Tirmidhi transmitted it, saying this is a hasan gharib tradition.

'Uthman b. `Affan reported God's messenger as saying, "He who is treacherous to the Arabs will not be included in my intercession and will not receive my love." Tirmidhi transmitted it, saying this is a gharib tradition which he knew only among the traditions of Husain b. `Umar who is not considered by traditionsits to be strong.

Umm al-Harir, client, of Talha. b. Malik, said she heard her patron telling that God's messenger said, "One of the signs of the approach of the last hour will be the destruction of the Arabs." Tirmidhi transmitted it.

Abu Huraira reported God's messenger as saying, "The kingdom will belong to Quraish, the legal authority to the Ansar, the office of making the call to prayer to the Abyssinians, and faithfulness to Azd[*]," i.e., the Yemen. *This is Azd Shanua a Yemen tribe. In a version in mauquf form Tirmidhi transmitted it, saying this is sounder.

Abdallah b. Muti said his father[*] told of hearing God's messenger say on the day of the conquest of Mecca, "No member of Quraish will be killed in custody after this day and on to the day of resurrection." *Mutii b. al-Aswad. Istiab, p. 282, tells that hie name was al-'As, but the Prophet changed it to Muti (obedient), saying he was not disobedient (`as). Muslim transmitted it.

Abu Naufal Mu'awiya b. Muslim told that he saw `Abdallah b. az-Zubair on the hill-road leading to Medina[1]. Quraish and others began to go past him, and when `Abdallah b. `Umar came past he stopped where he was and said, "Peace be upon you, Abu Khubaib; peace be upon you, Abu Khubaib; peace be upon you, Abu Khubaib! I swear by God that I was forbidding you to do what would lead to this. I swear by God that I was forbidding you to do what would lead to this. I swear by God that I was forbidding you to do what would lead to this. I swear by God that I have known you were given to fasting, praying by night and joining ties of relationship. I swear by God that a people among whom you are reckoned the worst is a wicked people[2]." A version has, ``a good people". `Abdallah b. `Umar then moved on. When al-Hajjaj heard of 'Abdallah stopping and of what he had said, he sent and had Ibn az-Zubair taken down from his palm-trunk and cast among the graves of the Jews. He then sent for his mother, Asma' daughter of Abu Bakr, but she refused to go to him. He then sent the messenger back to say she must come, or he would send someone for her who would drag her by the hair. She refused to go saying, "I swear by God that I shall not go to you till you send someone for me to drag me by my hair." He called for his smooth leather sandals, and taking them went off in a hurry[3]. Then when he went in to see her, he said, "What do you think of the way I have dealt with God's enemy?" She replied, "I consider that you have spoiled his worldly interests and that he has spoiled your interests in the next world. I heard that you were addressing him as the son of the woman with two girdles. I swear by God that I am the woman with two girdles, one of which was used by me to tie up the food of God's messenger and of Abu Bakr out of reach of animals, and the other is the girdle with which no woman can dispense. God's messenger told us that Thaqif would have among them a great liar and one who would cause destruction, and I consider that the one who was to cause destruction is no other than you." He then got up and left her, and said no more to her. 1. The reference is to Abdallah's dead body where he was crucified on the outskirts of Mecca. 2. Mirqat, 5:515, explains this as meaning that a people who think such a good man to be the worst of them are indeed wicked. The version which follows gives a twist to the meaning, suggesting that a people among whom he is the worst must be very good. 3. Or, swaggering. Muslim transmitted it.

Nafi` told that two men came to Ibn `Umar during the civil war. of Ibn az-Zubair and said, "The people have done what you see, and you are `Umar's son and the companion of God's messenger, so what prevents you from going forth[1]?" He replied, "What prevents me is the fact that God has made it unlawful for me to shed my brother Muslim's blood." They asked if God most high had not said, "And fight with them till there is no dissension[2]," to which Ibn `Umar replied, "We have fought till there was no dissension and the religion was God's, but you want to fight so that there may be dissension and the religion may pertain to someone other than God." i.e., in revolt. Quran; 2:193, 8:39 Bukhari transmitted it.

Abu Huraira told that at-Tufail b. Amr ad-Dausi came to God's messenger and said, "Daus have perished; they have disobeyed and refused, so supplicate God to punish them." The people thought he would do so, but he said, "0 God, give Daus guidance and bring them[*]." *Mirqat 5:517, explains this as meaning either to bring them as emigrants to Medina or to bring them into obedience to Islam. (Bukhari and Muslim.)

Ibn `Abbas reported God's messenger as saying, "Love the Arabs for three reasons, because I am an Arab, the Qur'an is Arabic, and the inhabitants of paradise will speak Arabic." Baihaqi transmitted it in Shu'ab al-lman.

Abu Sa'id al-Khudri reported the Prophet as saying, "Do not revile my companions, for if one of you contributed as much gold as Uhud it would not amount to as much as the mudd of one of them, or half of it[*]." *Indicating the superiority, the Companions over other Muslims. (Bukhari and Muslim.)

Abu Burda told on his father's authority that he, meaning the Prophet, raised his head to the sky, which was a common practice of his, and said, "The stars are a means of safety for the sky, and when the stars depart what the sky has been threatened with will come to it. I am a means of safety for my companions, and when I depart what my companions have been threatened with will come to them. My companions are a means of safety for my people, and when my companions depart what my people have been threatened with will come to them." Muslim transmitted it.

Abu Sa'id al-Khudri reported God's messenger as saying, "A time is coming to mankind when a party will go to fight and be asked if there are among them any who were companions of God's messenger; and when they reply that there are, they will be given victory. Then a time is coming to mankind when a party will go to fight, and when they are asked if there are any among them who associated with the companions of God's messenger and reply that there are, they will be given victory. Then a time is coming to mankind when a party of people will go to fight, and when they are asked if there are any among them who associated with those who associated with the companions of God's messenger and reply that there are, they will be given victory." (Bukhari and Muslim.) In a version by Muslim he said, "A time is coming to mankind when an expedition will be sent forth from among them, and when they are asked to see whether they can find one of the companions of God's messenger among them and one is found, they will be given victory. Then a second expedition will be sent forth, and when they are asked if they include anyone who saw the companions of God's messenger and one is found, they will be given victory. Then a third expedition will be sent forth and people will be asked to look and see whether they include anyone who saw anyone who saw the Prophet's companions. Then there will be a fourth expedition and people will be asked to look and see whether they include anyone who saw anyone who saw anyone who saw the Prophet's companions. A man will be found and victory will be given because of him." Muslim.

Imran b. Husain reported God's messenger as saying, "The best of my people are my generation, then their immediate followers, then their immediate followers. After them there will be people who give testimony without being asked, who will be treacherous and not to be trusted, who will make vows which they do not fulfil, among whom fatness[*] will appear." A version has "They will swear oaths without being asked to do so." *Mirqat 5:520 f., gives various explanations of this, including unjustified pride, unjustified claims to nobility, acquisition of wealth, elaborate food and drink, neglect of religious duties. It is obviously some unsatisfactory characteristic which is intended. The various meanings suggested might be combine by treating it as meaning fine living which leads to neglect of religion. (Bukhari and Muslim.)

A version by Muslim on the authority of Abu Huraira says, "Then people who like plumpness will succeed them." Muslim.

`Umar reported God's messenger as saying, "Honour my companions, for they are the best of you; then those who follow them immediately; then those who follow them immediately. Then falsehood will appear so that a man will swear oaths without being asked to do so, and give testimony Without being asked to do so. He who would like to get to the very middle of paradise must adhere to the community, for the devil is with a single person, but farther away from two. A man must not be alone with a woman, for the devil makes a third along with them. He who is pleased by his good deeds and vexed by his evil gives various explanations of this, including unjustified pride, unjustified claims to nobility, acquisition of wealth, elaborate food and drink, neglect of religious duties. It is obviously some unsatisfactory characteristic which is intended. The various meanings suggested might be combined by treating it as meaning fine living which leads to neglect of religion deeds is a believer." ...transmitted it. The source is omitted in the Mishkat. Mirqat, 5:521, says it is rendered by Nasai. I have not discovered it in Nasai, but there is a version of the tradition containing the various details but differing slightly in wording in Tirmidhi, Fitan, 7.

Jabir reported the Prophet as saying, "Hell will not touch a Muslim who has seen me or seen one who has seen me." Tirmidhi transmitted it.

`Abdallah b. Mughaffal reported God's messenger as saying, "Fear God regarding my companions, fear God regarding my companions, and do not make them a target[*] after I am gone. He who loves them does so from love of me, and he who hates them does so from hatred of me. He who injures them has injured me, he who injures me has injured God, and he who injures God will soon be punished by Him." *This refers to criticizing them and speaking evil of them. Tirmidhi transmitted it,saying this is a gharib tradition.

Anas reported God's messenger as saying, "Among my people my companions are like salt in food, for food is good only when there is salt in it." Al-Hasan[*] said, "Our salt has gone, so how can we be good?" *i.e., Al Hasan al Basri. It is transmitted in Sharh as-sunna.

`Abdallah b. Buraida told that his father quoted the Prophet as saying, "Not one of my companions will die in a land without being raised as a leader and a light for its people on the day of resurrection." Tirmidhi transmitted it, saying this a gharib tradition.

Ibn `Umar reported God's messenger as saying, "When you see people who revile my companions say, 'God's curse be on your worst ones'." Tirmidhi transmitted it.

`Umar b. al-Khattab told he heard God's messenger say he had asked his Lord about disagreement among his companions after his death and received the revelation, "Your companions, Muhammad, are in my estimation in the position of the stars in the sky, some stronger than others, but all having light. So, I consider him who holds to anything about which they disagree to be rightly guided." He also told that God's messenger said, "My companions are like the stars, so whichever of them you copy, you will be guided." Razin transmitted it.

Abu Sa'id al-Khudri reported the Prophet as saying, "The one who has been most generous to me with his companionship and property is Ab Bakr[*], and if I were to take a friend I would take Abu Bakr as a friend, but we have the brotherhood and love of Islam. No opening into the mosque must be left but that of Abu Bakr." A version has "If I were to take a friend other than my Lord, I would take Abu Bakr as a friend." *After giving Abu Bakr with the nominative, it says Bukhari read Aba Bakr. That would be more usual, as it follows inna, but see p.18. (Bukhari and Muslim.)

`Abdallah b. Mas'ud reported the Prophet as saying, "If I were taking a friend, I would take Abu Bakr as a friend, but he is my brother and my companion, and God has taken your companion[*] as a friend." *i.e., the Prophet himself. Muslim transmitted it.

`A'isha told that during his illness God's messenger said to her, "Call me Abu Bakr, your father, and your brother, so that I may write a document, for I fear that someone may be desirous of succeeding me and that one may [make unjustifiable claims for himself[*]] whereas God and the believers will have no one but Abu Bakr." 3. Literally, "may say, `I'". Pt. 17 Muslim transmitted it.

Al-Humaidi's book has "I have most right" instead of "make unjustifiable claims for himself." Jubair b. Mut'im told that a woman came and spoke to the Prophet about a matter, and when he ordered her to come back some other time she said, "Messenger of God, tell me what to do if I come and do not find you"; and it seemed as if she meant that he might be dead. He replied, "If you do not find me go to Abu Bakr." (Bukhari and Muslim.)

`Amr b. al-'As told that when God's messenger sent him as head of the army to Dhat as-Salasil[*] he went to him and asked him which of the people he liked best. On his replying that it was `A'isha, he said he was referring to men, and he replied that it was her father. He asked who came next, and when he replied that it was `Umar and went on to enumerate some men, he asked him no more from fear that he might put him among the last of them. *In 8 AH. (Bukhari and Muslim.)

Muhammad b. al-Hanafiya[*] told that when he asked his father which of the people after the Prophet was best, he replied that it was Abu Bakr. He asked who came next and he replied that it was `Umar. As he was afraid that he might mention `Uthman next he suggested that his father himself came next, but he replied, "I am only a man among the Muslims." *He was a son of Ali bin Abu Talib. Bukhari transmitted it.

In the time of the Prophet, we did not compare anyone with Abu Bakr. `Umar came next and then Uthman. We would then leave the Prophet's companions without treating any as superior to others. Bukhari transmitted it. In a version by Abu Dawud, he said: When God's messenger was alive, we used to say that the most excellent member of the Prophet's people after himself was Abu Bakr, then 'Umar, then 'Uthman.

Abu Huraira reported God's messenger as saying, "No one has helped me without my making it up to him except Abu Bakr, for he has given me help which God will make up to him on the day of resurrection. No one's property has benefited me to the extent of Abu Bakr's, and if I were taking a friend I would take Abu Bakr as a friend, but your companion is God's friend." Tirmidhi transmitted it.

Abu Bakr is our chief, the best among us, and the one of us who is dearest to God's messenger. Tirmidhi transmitted it.

Ibn `Umar told that God's messenger said to Abu Bakr, "You were my companion in the cave, and you will be my companion at the Pond. Tirmidhi transmitted it.

`A'isha reported God's messenger as saying, "It is not fitting for a people among whom Abu Bakr is to be led by anyone else." Tirmidhi transmitted it, saying this is a gharib tradition.

God's messenger ordered us to give sadaqa, and as that happened when I had some property I said, "If I am going to get ahead of Abu Bakr any day I shall do so to-day." I brought half my property, and when God's messenger asked what I had kept for my family I told him I had kept a similar amount. Abu Bakr, then brought all he had, and when he asked him what he had kept for his family he replied that he had kept God and His messenger for them. I then said, "I shall never get ahead of him in anything." Tirmidhi and Abu Dawud transmitted it.

`A'isha told that Abu Bakr came in to visit God's messenger who said, "You are God's freedman (atiq) from hell," so on that day he was named `Atiq. Tirmidhi transmitted it.

Ibn `Umar reported God's messenger as saying, "I am the first from whom the earth will burst open, then Abu Bakr and then `Umar. I shall then come to those who are buried in al-Baqi' and they will be gathered along with me; and after that I shall wait for the people of Mecca so as to be gathered among the inhabitants of the two sacred cities." Tirmidhi transmitted it.

Abu Huraira reported God's messenger as saying, "Gabriel came, and taking me by the hand showed me the gate of paradise by which my people will enter." Abu Bakr then said, "Messenger of God, I wish I had been with you so that I might have looked at it to which God's messenger replied, "You, Abu Bakr, will be the first of my people to enter paradise." Abu Dawud transmitted it.

When Abu Bakr was mentioned in `Umar's presence he wept and said, "I wish all my good deeds could compare with what he did on a certain day and a certain night. The night was the one on which he went with God's messenger to the cave and said when they reached it, `I swear by God that you will not enter it before I have first done so, for if there is anything in it I shall be smitten by it and not you.' He then entered and swept it and found some holes in the side of it, so he tore up his lower-garment and stopped them with it; but as two were still left he thrust his feet into them[*] and told God's messenger to enter. When he had done so the Prophet laid his head on his lap and went to sleep. Abu Bakr's foot in one of the holes received a sting, but he did not move for fear God's messenger might awake. His tears, however, fell on God's messenger's face, and he asked him what was the matter with him. He replied, `O you for whom I would give my father and mother as ransom, I have been stung.' God's messenger then spat and the pain left him, but the effect of the poison later returned and was the cause of his death. The day was when God's messenger died and the Arabs apostatised and refused to pay zakat. He said, `If they were to refuse me a tether, I would strive with them over it.' I said, `Successor of God's messenger, be affable and gentle to the people,' but he replied, `Have you who were a powerful man in the pre-Islamic period become weak in the Islamic period? The revelation has ceased and the religion has been perfected. Is it to diminish while I am alive?'" *Literally gave his feet as mouthfuls. Razin transmitted it.

Abu Huraira reported God's messenger as saying, "Among the nations before your time there have been inspired people, and if there is one among my people he is `Umar." (Bukhari and Muslim.)

Sa'd b. Abu Waqqas told that `Umar b. al-Khattab asked permission from God's messenger to enter when there were with him some women of Quraish who were talking volubly to him with loud voices. They got up when `Umar asked permission and hastened to veil themselves, and when `Umar entered God's messenger was laughing, so he said, "God keep you smiling, messenger of God!" The Prophet replied, "I was astonished at these women who are with me, for when they heard your voice, they hastened to veil themselves." `Umar then said, "Enemies of yourselves, do you stand in awe of me and do not stand in awe of God's messenger?" They replied, ``Yes, you are more churlish and harsher." God's messenger then said, "Never mind, son of al-Khattab; I swear by Him in whose hand my soul is that the devil has never met you walking on a mountain-road without going to another one than yours." Al-Humaidi said that after "messenger of God" al-Barqani added ``What makes you laugh[*]?" *i.e., after `Umar's remark, "God keep you smiling, messenger of God." (Bukhari and Muslim.)

Jabir reported God's messenger as saying, "I entered paradise and met ar-Rumaisa', the wife of Abu Talha. Hearing a movement, I asked who it was and was told that it was Bilal. I saw a palace with a girl in the courtyard and when I asked whose palace it was, I was told that it belonged to `Umar b. al-Khattab. I wanted to enter and look at it, but I remembered your jealous nature." `Umar replied, "Messenger of God for whom I would give my father and mother as ransom, could I be jealous of you?" (Bukhari and Muslim.)

Abu Sa'id reported God's messenger as saying, "While I was asleep, I saw people being presented before me wearing shirts some of which reached the nipples while others did not reach so far. Then `Umar b. al-Khattab was presented to me wearing a shirt which he was trailing." He was asked how he interpreted that and replied that it meant religion. (Bukhari and Muslim.)

Ibn 'Umar told that he heard God's messenger say, "While I was asleep I was brought a jug of milk and drank till I could see what was drunk coming out at my nails. Then I gave what I had left to `Umar b. al-Khattab." He was asked how he interpreted it and replied that it meant knowledge. (Bukhari and Muslim.)

Abu Huraira told that he heard God's messenger say, "While I was asleep I saw myself above a well on which there was a bucket. I drew from it what God wished, then the son of Abu Quhafa[1] drew from it one bucketful or two, but in his drawing there was some weakness for which may God forgive him. It then changed into a large bucket which the son of al-Khattab took hold of, and I have never seen a strong man drawing as `Umar did, till the camels had enough and lay down[2]." [1] i.e., Abu Bakr [2] Or, "the people satisfied their thirst and stayed by the water." The Arabic is darab an nas bi-aian In Ibn `Umar's version he said, "Then the son of al-Khattab took it from Abu Bakr's hand and it changed into a large bucket. I have not seen a strong man accomplishing what he did, till the people had enough and the camels had enough and lay down." (Bukhari and Muslim)

Ibn `Umar reported God's messenger as saying, "God has placed truth upon `Umar's tongue and heart." Tirmidhi transmitted it.

In Abu Dawud's version on the authority of Abu Dharr he said, "God has placed truth on `Umar's tongue and he speaks it." Ali said. We did not think it impossible that the Sakina[*] should speak with `Umar's tongue. Baihaqi transmitted it in Dala'il an nubuwa.

Ibn `Abbas reported the Prophet as saying, "0 God, strengthen Islam with Abu Jahl b. Hisham, or `Umar b. al-Khattab." In the morning `Umar went to the Prophet and accepted Islam; then prayed openly in the mosque. Ahmad and Tirmidhi transmitted it.

Jabir told that when `Umar addressed Abu Bakr as the best of men after God's messenger, Abu Bakr replied that seeing he had said that, he could tell him he had heard God's messenger say, "The sun has not risen on a better man than `Umar.'' Tirmidhi transmitted it, saying this is a gharib tradition.

`Uqba b. `Amir reported the Prophet as saying, "If there were to be a prophet after me, he would be `Umar b. al-Khattab." Tirmidhi transmitted it, saying this is a gharib tradition.

Buraida told that God's messenger went out on one of his expeditions, and when he came back a black slave-girl came and said, "Messenger of God, I have vowed that if God brings you back safe, I shall play the tambourine in front of you and sing.'' He replied, "If you have made a vow, play; otherwise, do not.'' She began to play and-Abu Bakr entered while she was playing; then `Ali entered while she was playing; then `Uthman entered while she was playing; then `Umar entered and she threw the tambourine under her and sat on it. God's messenger then said, "The devil is afraid of you, `Umar. I was sitting while she was playing, then Abu Bakr entered while she was playing, then `Ali entered while she was playing, then `Uthman entered while she was playing, but when you entered, `Umar, she threw down the tambourine." Tirmidhi transmitted it, saying this is a hasan sahih gharib tradition.

When God's messenger was seated, we heard confused sounds and boys' voices, so he got up and saw an Abyssinian woman dancing with the boys around her. He said, "Come and look, `A'isha," so I went and placed my chin on God's messenger's shoulder and began to look at her over his shoulder. He then said to me, "Have you not had enough? Have you not had enough?" and I began to say, "No," in order that I might look where I was with him. But `Umar came along, and when the people ran away from her[*] God's messenger said, "I am looking at the devils of jinn and men who have fled from `Umar." I then went back. *i.e., the Abyssinian woman. Tirmidhi transmitted it, saying this is a hasan sahih gharib tradition.

I agreed with my Lord[1] regarding three matters. I said, "Messenger of God, would that we could take Abraham's station as a place of prayer!" and the revelation came down, "And take Abraham's station as a place of prayer[2]." I said, "Messenger of God, both pious and profligate come in where your women are. If only you would order them to seclude themselves!" Then the verse about secluding came down[3]. The Prophet's wives united in jealousy and I said, "Perhaps if he divorces you his Lord will give him better wives than you in place of you." Then a revelation to that effect came down[4]. In a version by Ibn `Umar he told that 'Umar said: I agreed with my Lord regarding three matters, Abraham's station, the seclusion, and the prisoners at Badr. i.e., he expressed opinions which were found to agree with Quran verses revealed later. Cf. Quran. 2: 125. Cf. Quran, 33:53. Cf. Quran, 66:5. (Bukhari and Muslim.)

(1) By the mention of the prisoners at the battle of Badr. He ordered that they be killed and God most high sent down, "Were it not that a decree had come previously from God a severe punishment would have come to you for what you took[1]." (2) By his mention of the seclusion. He commanded the Prophet's wives to seclude themselves and Zainab said to him, "Have you been set over us, son of al-Khattab, when the revelation comes down in our houses?" Then God most high sent down, "And when you ask them for anything ask them from behind a screen[2]." (3) By the Prophet's supplication, "0 God, strengthen Islam by `Umar." (4) By his opinion about Abu Bakr to whom he was the first to swear allegiance. Quran, 8:68. Quran, 33:53. Ahmad transmitted it.

I swear by God that till the end of his life we thought that that man was no one other than `Umar b. al-Khattab. Ibn Majah transmitted it.

Ibn `Umar asked me something about him, i.e., 'Umar, and when I informed him, he said, "I never saw anyone after the time when God's messenger was taken who was more earnest or excellent up to the end of his life than `Umar." Bukhari transmitted it.

When `Umar was stabbed he began to suffer, and Ibn `Abbas who seemed to be trying to console him said, "Do not worry about all that. You were a good companion to God's messenger and when he left you, he was pleased with you; you were a good companion to Abu Bakr and when he left you, he was pleased with you; you have been a good companion to the Muslims and if you leave them, you will do so when they are pleased with you." He replied, "As for what you have mentioned about my companionship with God's messenger and his good pleasure, that was simply a favour from God which He bestowed on me; as for what you have mentioned about my companionship with Abu Bakr and his good pleasure, that was simply a favour from God which He bestowed on me; but as for my anxiety which you see, it is on account of you and your companions. I swear by God that if I had as much gold as would fill the earth, I would ransom myself with it from God's punishment before seeing Him." Bukhari transmitted.

Abu Huraira said God's messenger told that while a man was driving a cow, he grew weary and mounted on its back, whereupon it said, "We were not created for this, but only for tilling the ground." The people said, "Glory be to God! Can a cow speak?" and God's messenger replied, "I believe it, as also do Abu Bakr and `Umar, but they were not present at the time. He then told that while a man was shepherding some sheep of his, a wolf attacked one of them and seized it. Its owner caught up on it and rescued it and the wolf said to him, "Who will look after it when the beast of prey's day comes and it has no shepherd but me?" The people said, "Glory be to God! Can a wolf speak?" and he replied, "I believe it, as also do Abu Bakr and `Umar," but they were not present at the time. (Bukhari and Muslim.)

I was standing among some people who made supplication to God for `Umar when he had been placed on his couch[*], and a man behind me who had put his elbow on my shoulder was saying, "God have mercy on you! I hope God may place you along with your two companions, because I often heard God's messenger say, `I, Abu Bakr and `Umar were...', `I, Abu Bakr and `Umar did... `I, Abu Bakr and 'Umar went off...' `I, Abu Bakr and `Umar entered...', `I, Abu Bakr and `Umar went out...'" Ibn `Abbas said that when he turned round, he saw it was `Ali b. Abu b. Talib. (Bukhari and Muslim.)

Abu Sa'id al-Khudri reported the Prophet as saying, "The inhabitants of paradise and those of `Illiyin will see one another as you see a sparkling star in the extremities of the sky, and Abu Bakr and `Umar will be among the latter, having been shown special favour." It is transmitted in Sharh as-sunna, and Abu Dawud, Tirmidhi and Ibn Majah transmitted something to the same effect.

Anas reported God's messenger as saying, "Abu Bakr and `Umar will be the chiefs of the middle-aged inhabitants of paradise, of those who belonged to earliest and latest times, except the prophets and messengers." Tirmidhi transmitted it, and Ibn Majah transmitted it on `Ali's authority.

Hudhaifa reported God's messenger as saying, "I do not know how long I shall remain among you, so copy those two who will remain after I am gone, Abu Bakr and `Umar." Tirmidhi transmitted it.

Anas told that when God's messenger entered the mosque no one but Abu Bakr and `Umar raised his head. They would smile to him and he would smile to them. Tirmidhi transmitted it, saying this is a gharib tradition.

Ibn `Umar told that the Prophet went out one day and entered the mosque with Abu Bakr and `Umar, one on his right and the other on his left, holding their hands. He said, "We shall be raised thus on the day of resurrection." Tirmidhi transmitted it, saying this is a hasan gharib tradition.

`Abdallah b. Hantab told that the Prophet saw Abu Bakr and `Umar and said, "These are hearing and sight[*]." Tirmidhi transmitted it in mursal form.

Abu Sa'id al-Khudri reported God's messenger as saying. "There is no prophet who does not have two wazirs from the inhabitants of heaven and two from the inhabitants of the earth. My two wazirs from the inhabitants of heaven are Gabriel and Michael, and my two wazirs from the inhabitants of the earth are Abu Bakr and `Umar." Tirmidhi transmitted it, saying this is a hasan gharib tradition.

Abu Bakra told that a man said to God's messenger, "I saw as though a scale descended from the sky. You and Abu Bakr were weighed and you were heavier Abu Bakr and `Umar were weighed and Abu Bakr was heavier; `Umar and `Uthman were weighed and `Umar was heavier; then the scale was taken up." God's messenger was grieved about that, meaning that what the man told him grieved him. He then said, "There will be a caliphate on the model of prophecy, then God will give the kingdom to whom He wills." Tirmidhi and Abu Dawud transmitted it.

Ibn Mas'ud reported the Prophet as saying, "One who will be one of the inhabitants of paradise will come to you;" then Abu Bakr came along. He then said, "One who will be one of the inhabitants of paradise will come to you;" then `Umar came along. Tirmidhi transmitted it, saying this is a gharib tradition.

While God's messenger's head was on my lap on a moonlight night I asked, "Messenger of God, has anyone done as many good deeds as there are stars in the sky?" He replied, "Yes„ `Umar has." I asked how Abu Bakr's good deeds compared and he replied, "All `Umar's good deeds are like one of Abu Bakr's good deeds." Razin transmitted it.

God's messenger was lying in his house with his thighs, or his legs, uncovered when Abu Bakr asked permission to enter and he gave him permission while he was in that condition and he conversed. `Umar asked permission to enter and he gave him permission while he was like that and he conversed. Then `Uthman asked permission to enter and God's messenger sat up and arranged his clothing. When he went out 'A'isha said, "Abu Bakr entered and you did not stir for him or worry about him; then `Umar entered and you did not stir for him or worry about him; then `Uthman entered and you sat up and arranged your clothing." He replied, "Shall I not be modest with one towards whom the angels are modest?" In a version he said, "'Uthman is a modest man, and I was afraid that if I allowed him to enter when I was in that state, he might not tell me what he wanted." Muslim transmitted it.

Talha b. `Ubaidallah reported God's messenger as saying, "Every prophet has a companion, and my companion (i.e., in paradise) will be `Uthman." Tirmidhi transmitted it, and Ibn Majah transmitted it on Abu Huraira's authority. Tirmidhi said this is a gharib tradition whose isnad is not strong, and is broken.

I was with the Prophet when he was urging the people to help the army of distress[*]. `Uthman got up and said, "Messenger of God, I shall provide a hundred camels with their cloths and saddles in God's path." Afterwards he urged that help be given the army, and `Uthman got up and said, "I shall provide two hundred camels with their cloths and saddles in God' path." Again, he urged and 'Uthman got up and said, "I shall provide three hundred camels with their cloths and saddles in God's path." I saw God's messenger coming down from the pulpit, and he was saying, "Anything he does will not count against `Uthman after this; anything he does will not count against `Uthman after this." *This is a name applied to the expedition to Tabuk in 9 A.H. Tirmidhi transmitted it.

When the Prophet equipped the army of distress `Uthman brought him a thousand dinars in his sleeve and scattered them in his lap; and I saw the Prophet turning them over in his lap and saying twice, "`Uthman will not be injured by anything he does after to-day." Ahmad transmitted it.

When God's messenger gave orders for the oath of allegiance of God's good pleasure[*] `Uthman had gone to Mecca as God's messenger's messenger. Then when the people had taken the oath of allegiance God's messenger said, "`Uthman is engaged in God's business and in His messenger's business." He then struck one of his hands on the other, and God's messenger's hand on behalf of `Uthman was better than the people's hands on their own behalf. *The oath of allegiance al-Hudaibiya. Cf. Quran, 48:18 Tirmidhi transmitted it.

I was present at the house[*] when 'Uthman looked out on the people and said, "I adjure you by God and by Islam, are you aware that when God's messenger came to Medina and it had no water considered fresh but Bi'r Ruma, desiring that he and the Muslims might dip their buckets in it, he asked who would buy Bi'r Ruma for a better one in paradise, and I bought it from my capital? Yet you are preventing me from drinking of it to-day so that I have to drink salty water." When they swore by God that they were aware he said, "I adjure you by God and by Islam, are you aware that when the mosque became too small for the people God's messenger asked who would buy the plot of the family of so and so for a better one in paradise and add it to the mosque, and I bought it from my capital? Yet to-day you are preventing me from praying two rak'as in it." When they swore by God that they were aware he said, "I adjure you by God and by Islam, are you aware that I equipped the army of distress from my property?" When they swore by God that they were aware he said, "I adjure you by God and by Islam, are you aware that when God's messenger was on Thabir at Mecca accompanied by Abd Bakr, `Umar and me the mountain shook so that its stones were falling one after another to the ground below, so he kicked it with his foot and said, `Be still, Thabir, for there are only a prophet, a friend and two martyrs on you'?" When they swore by God that they were aware he said three times, "God is most great. They have testified by the Lord of the Ka'ba that I am a martyr." *`Uthman's house, when he was besieged during the revolt in which he was killed. Tirmidhi, Nasa'i and Daraqutni transmitted it.

I heard God's messenger when he mentioned the civil wars and their nearness; and when a man who was veiled by a garment passed by, he said, "On that day this man will be rightly guided." I got up and went to him and found he was `Uthman b. `Affan, then making him face the Prophet I asked if this was the man, and he replied, "Yes." Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a hasan sahih tradition.

`A'isha reported the Prophet as saying, "Perhaps God will clothe you with a shirt, `Uthman, and if the people want you to take it off, do not take it off for them[*]." *Mirqat, 5:558, interprets this as referring to the Caliphate which he is told not to resign even though the people should wish him to abdicate. Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying the tradition contains a long story.

Ibn `Umar told that God's messenger mentioned a civil commotion and said of `Uthman, "This one will be wrongfully killed in it." Tirmidhi transmitted it, saying this is a hasan tradition whose isnad is gharib.

Abu Sahla told that `Uthman said to him on the day of the house, "God's messenger made a covenant with me and I shall show endurance in adhering to it." Tirmidhi transmitted it, saying this is a hasan sahih tradition.

`Uthman b. `Abdallah b. Mauhib told that a man who belonged to Egypt came with the purpose of making the pilgrimage to the House and saw some people seated. He asked who these people were and was told that they were Quraish. He asked who was shaikh among them, and when he was told that he was `Abdallah b. `Umar, he said, "I have a question to ask you, Ibn `Umar, so tell me. Do you know that `Uthman fled at the battle of Uhud?" He replied, "Yes." He asked, "Do you know that he was absent from Badr and failed to be present there?" He replied, "Yes." He asked, "Do you know that he was absent from the oath of allegiance of God's good pleasure and failed to be present there?" He replied, "Yes." The man said, "God is most great," and Ibn `Umar said, "Come and let me explain things to you. As for his flight at the battle of Uhud, I testify that God forgave him; as for his absence from Badr, he was married to God's messenger's daughter Ruqayya who was ill, and he was told by God's messenger that he would have the merit and the portion of a man who had been present at Badr; and as for his absence from the oath of allegiance of God's good pleasure, if there had been anyone more honourable than `Uthman in the valley of Mecca he would have sent him[*], but God's messenger sent `Uthman, and the oath of allegiance of God's good pleasure took place after `Uthman had gone to Mecca. God's messenger then said of his right hand, `This is `Uthman's hand,' and he struck his hands together saying, `This is for Uthman'." Ibn `Umar then said, `Go away now, and keep that with you." *When the Prophet came to al-Hadaibiya, he sent 'Uthman as an envoy to Mecca to explain that the Muslims desired to enter Mecca and perform the rites at the Ka'ba. 'Umar had begged to be excused from this duty as he had no influential friends in the city, and suggested that `Uthman was in a more favourable position in that respect. Bukhari transmitted it.

The Prophet began to tell `Uthman something in private and `Uthman's colour changed. On the day of the house, we asked him if he would not fight and he replied, "No, God's messenger charged me with something and I shall show endurance in adhering to it." Abu Habiba told that he entered the house when `Uthman was besieged in it and heard Abu Huraira asking `Uthman's permission to speak. He granted him permission, so he got up, praised and extolled God, then stated that he had heard God's messenger say, "After I am gone you will encounter civil strife and disagreement (or he said, disagreement and civil strife)." One of the people asked him, "To whom should we adhere, messenger of God?" or, "What do you command us to do? He replied, "Adhere to the commander and his companions," pointing at the same time to Uthman. Baihaqi transmitted the two traditions in Dala'il an-nubuwa

Anas told that the Prophet, Abu Bakr, `Umar and `Uthman went up Uhud and when it quivered because of them the Prophet kicked it with his foot and said, "Keep steady, Uhud, for there are only a prophet, a friend and two martyrs on you." Bukhari transmitted it.

When I was with the Prophet in one of the gardens of Medina and a man came asking that the gate be opened, the Prophet said, "Open it for him and give him good news of paradise." I opened the gate for him and found He was Abu Bakr, and when I told him the good news God's messenger had given me, he praised God. Another man came and asked that the gate be opened, and the Prophet said, "Open it for him and give him good news of paradise." I opened the gate for him and found he was `Umar, and when I informed him for what the Prophet had said he praised God. Another man asked that the gate be opened, and he said, "Open it for him and give him good news of paradise after a trial which will afflict them." I found he was `Uthman, and when I informed him of what the Prophet had said he praised God and then said, "God is the One whose help is sought." (Bukhari and Muslim.)

When God's messenger was alive, we used to say, "Abu Bakr, `Umar and `Uthman, God be pleased with them!" Tirmidhi transmitted it.

When we got up and left God's messenger, we said that the good man was God's messenger and that their being joined together meant that they were the rulers over the matter with which God had sent His Prophet. Abu Dawud transmitted it.

Sa`d b. Abu Waqqas told that God's messenger said to `Ali, "You are in the same position with relation to me as Aaron was with relation to Moses; but there will be no prophet after me." (Bukhari and Muslim.)

Zirr b. Hubaish told that `Ali said, "I swear by Him who split the grain and created the soul that the Gentile prophet assured me that only a believer would love me and only a hypocrite would hate, me." Muslim transmitted it.

Sahl b. Sa'd told that God's messenger said on the day of Khaibar, "I shall certainly give this standard tomorrow to a man who loves God and His messenger and is loved by God and His messenger, at whose hands God will give victory." In the morning the people came to God's messenger each hoping he would be given it, but he asked, "Where is `Ali b. Abu Talib?" On being informed that he was suffering from eye trouble he told them to send for him, and when he was brought God's messenger spat in his eyes and he recovered, so that it seemed as if nothing had been wrong with him. He then gave him the standard, and he said, "Messenger of God, I shall fight with them till they are like us." He then said, "Go gently till you come to their outskirts, then invite them to accept Islam and inform them of the demands due to God which it will involve for them. I swear by God it will be better for you that God should give guidance to one man through your agency than that you should acquire the red ones among the camels[*]." *This phrase indicates camels of the most valuable breed, and is also used figuratively of anything which is valuable. (Bukhari and Muslim.) The tradition of al-Bara' in which he said to `Ali, "You pertain to me and I pertain to you," has been mentioned in the chapter on young people attaining puberty.

`Imran b. Husain reported God's messenger as saying, "`Ali pertains to me and I pertain to him, and he is the guardian of every believer." Tirmidhi transmitted it.

Zaid b. Arqam reported the Prophet as saying, "When I am anyone's patron 'Ali is his patron also." Ahmad and Tirmidhi transmitted it.

Hubshi b. Junada reported God's messenger as saying, "`Ali pertains to me and I pertain to `Ali, and no one will conclude anything on my behalf but myself or `Ali." Tirmidhi transmitted it, and Ahmad transmitted It on the authority of Abu Junada.

Ibn `Umar told that when God's messenger arranged brotherhoods among his companions `Ali came weeping and said, `You have arranged brotherhoods among your companions, but you have arranged no brotherhood between me and anyone." He replied, "You are my brother in this world and the next." Tirmidhi transmitted it, saying this is a hasan gharib tradition.

Anas told that the Prophet had a bird and said, "0 God, bring me Thy creature who is dearest to Thee to eat this bird along with me." `Ali then came and ate along with him. Tirmidhi transmitted it, saying this is a gharib tradition.

"When I asked God's messenger for anything he gave it to me, and when I said nothing, he was the first to speak*." *Or it may mean that he gave something without being asked. Tirmidhi transmitted it, saying this is a hasan gharib tradition.

He reported God's messenger as saying, "I am the house of wisdom and `Ali is its door." Tirmidhi transmitted it, saying this is a gharib tradition, adding that some transmit this tradition on Sharik's authority without mentioning regarding it that it is transmitted on as-Sunabihl's authority. He said the only reliable authority from whom he knew this tradition was Sharik.

"On the day God's messenger sent `Ali to at-Ta'if he called him and spoke in private to him." The people said, "He has had a long private conversation with his cousin," and God's messenger replied "It was not I but God who had a private conversation with him." Tirmidhi transmitted it.

Abu Sa'id told that God's messenger said to `Ali, "It is not allowable, `Ali, for anyone but you or me to be in a state of ceremonial impurity in this mosque." `Ali b. al-Mundhir told that be asked Dirar b. Surad what was the meaning of this tradition, and he replied that the meaning was, "It is not allowable for anyone but you or me to walk through it in a state of ceremonial impurity." Tirmidhi transmitted it, saying this is a hasan gharib tradition.

Umm `Atiya told that God's messenger sent off an army of which `Ali was a member, and that she heard God's messenger say with his arms upraised, "0 God, do not cause me to die before Thou lettest me see `Ali." Tirmidhi transmitted it.

Umm Salama reported God's messenger as saying, "A hypocrite does not love `Ali and a believer does not hate him." Ahmad and Tirmidhi transmitted it, Tirmidhi saying this is a hasan tradition whose isnad is gharib.

She reported God's messenger as saying, "He who reviles `Ali has reviled me." Ahmad transmitted it.

`Ali told that God's messenger said to him, "You have a resemblance to Jesus whom the Jews hated so much that they slandered his mother and whom the Christians loved so much that they placed him in a position not rightly his." `Ali afterwards said, "Two people will perish on my account, one who loves me so excessively that he praises me for what I do not possess, and one who hates me so much that he will be impelled by his hatred to slander me." Ahmad transmitted it.

Al-Bara bin Azib and Zaid b. Arqam told that when God's Messenger alighted at the pool of Khumm[1] he took `Ali by the hand and asked those present, "Do you not know that I am closer to the believers than they themselves[2]?"and they replied, "Certainly." He then asked, "Do you not know that I am nearer to every believer than he himself?" and they replied, "Certainly." He then said, "0 God, he whose patron I am has `Ali as his patron. 0 God, be friendly to those who are friendly to him and hostile to those who are hostile to him." After that `Umar met him and said, "Congratulations, son of Abu Talib. Morning and evening you are the patron of every believing man and woman." Near al-Juhfa, a place four stages from Mecca on the way to Medina. cf. Quran, 33:6. Ahmad transmitted it.

Buraida told that Abu Bakr and `Umar asked Fatima's hand in marriage, but God's messenger said, "She is young." Then `Ali asked her hand in marriage and he married her to him. N asa'i transmitted it.

Ibn `Abbas told that God's messenger ordered all the doors [opening on the mosque] to be shut except `Ali's. Tirmidhi transmitted it, saying this is a gharib tradition.

I had a position in relation to God's messenger which no other creature had. I would come to him at the break of day and say, "Peace be upon you, prophet of God." If he then cleared his throat I went off to my family, otherwise I entered. Nasa'i transmitted it.

God's messenger came upon me when I had a complaint and was saying, "O God, if my appointed time has come grant me rest, if it is to be delayed grant me abundant means of subsistence, but if this is a testing grant me endurance." God's messenger asked him how he had expressed himself, and when he repeated to him what he had said, he gave him a kick and said, "O God, heal him," or, "cure him. The transmitter was doubtful about the exact words. He said that he did not afterwards complain of his pain. Tirmidhi transmitted it, saying this is a hasan sahih tradition.

Ibn `Umar said no one was more worthy of the Caliphate than those persons with whom God's messenger was pleased at the time of his death, and he named 'Ali, `Uthman, az-Zubair, Talha, Sa'd and `Abd ar-Rahman. Bukhari transmitted it.

Qais b. Abu Hazim told that he saw Talha's hand with which he had protected the Prophet at the battle of Uhud withered. Bukhari transmitted it.

Jabir reported the Prophet as saying at the battle of the Confederates, ``Who will bring me information about the people?" When az Zubair said, ``I will," he said, ``Every prophet has a sincere friend, and mine is az-Zubair." (Bukhari and Muslim.)

When God's messenger asked, ``Who will go to the B. Quraiza and bring me news of them?" I went, and when I returned, he named his parents together for me saying, ``My father and my mother be your ransom!" (Bukhari and Muslim.)

`Ali said he heard the Prophet name his parents together for no one but Sa'd b. Malik, for he had heard him say at the battle of Uhud, ``Shoot, Sa'd, my father and my mother be your ransom!" (Bukhari and Muslim.)

Sa'd b. Abu Waqqas said he was the first Arab to shoot an arrow in God's path. (Bukhari and Muslim.)

When God's messenger arrived in Medina, he was wakeful one night and said, "Would that a good man would guard me!" We then heard the sound of weapons, and when he asked who was there Sa'd replied that it was he. He asked what had brought him and he replied, "Fear for God's messenger occurred to me, so I came to guard him. Invoking a blessing on him, God's messenger then went to sleep. (Bukhari and Muslim.)

Anas reported God's messenger as saying, "Every people has a faithful man, and the faithful man of this people is Abu `Ubaida b. al-Jarrah." (Bukhari and Muslim.)

Ibn Abu Mulaika told that when `A'isha was asked whom God's messenger would have appointed successor if he had appointed one, he heard her say it would have been Abu Bakr. She was asked who it would have been after Abu Bakr and replied that it would have been `Umar. She was asked who it would have been after `Umar and replied that it would have been Abu `Ubaida b. al-Jarrah. Muslim transmitted it.

Abu Huraira told that when God's messenger, Abu Bakr, `Umar, `Uthman, `Ali, Talha and az-Zubair were on Hira' the rock shook and God's messenger said, "Be still, for only a prophet, or a friend, or a martyr is on you. "Some added the name of Sa`d b. Abu Waqqas and did not mention `Ali". Muslim transmitted it.

`Abd ar-Rahm an b. `Auf reported the Prophet as saying, "Abu Bakr will go to paradise, `Umar will go to paradise, 'Uthman will go to paradise, `Ali will go to paradise, Talha will go to paradise, az-Zubair will go to paradise, `Abd ar-Rahm an b. `Auf will go to paradise, Sa'd b. Aba Waqqas will go to paradise, Sa'id b. Zaid will go to paradise, and Abu `Ubaida b. al-Jarrah will go to paradise.'' Tirmidhi transmitted it, and Ibn Majah transmitted it on the authority of Sa'id b. Zaid.

Anas reported the Prophet as saying, "The most compassionate member of my people towards my people is Aba Bakr, the most rigorous regarding God's affair is `Umar, the most genuinely modest is `Uthman, the one who knows most about obligatory duties is Zaid b. Thabit, the one who knows best how to recite the Qur'an is Ubayy b. Ka b, and the one who has most knowledge about what is lawful and what is prohibited is Mu`adh b. Jabal. Every people has a trustworthy guardian, and the trustworthy guardian of this people is Abu `Ubaida b. al Jarrah. Ahmad and Tirmidhi transmitted it, Tirmidhi saying this is a hasan sahih tradition. It is also transmitted in mursal form, on the authority of Ma'mar who cited Qatada as his authority, and it contains the phrase "The most learned in legal matters is `Ali."

At the battle of Uhud the Prophet was wearing two coats of mail. He got up to go to the rock but was unable to climb up, so Talha let him step on his back and thus he was able to settle himself on the rock. I heard God's messenger say, "Talha has made [paradise certain for himself]." Tirmidhi transmitted it.

Jabir told that God's messenger looked at Talha b. `Ubaidallah and said, "If anyone wants to look at a man walking on the face of the earth when he has died[*] let him look at this man." A version has, "If anyone finds pleasure in looking at a martyr walking on the face of the earth let him look at Talha b. `Ubaidallah." *The idea may be that he has vowed to fight to death in God's path, and so he is spoken of as being as good as dead. Tirmidhi transmitted it.

`Ali said his ear had heard the following being uttered from God's messenger's mouth, "Talha and az-Zubair will be my neighbours in paradise." Tirmidhi transmitted it, saying this is a gharib tradition.

Sa`d b. Abu Waqqas told that God's messenger said that day, i.e., the day of Uhud, "0 God, strengthen his shooting and answer his supplication." It is transmitted in Sharh as-sunna.

He reported God's messenger as saying, "0 God, answer Sa`d when he supplicates Thee." Tirmidhi transmitted it.

`Ali said Sa`d was the only one for whom God's messenger named his parents together. At the battle of Uhud he said to him, "Shoot, my father and my mother be your ransom!" He also said to him, "Shoot, strong young man." Tirmidhi transmitted it.

Jabir told that Sa'd came forward and the Prophet said, "This is my maternal uncle; now let any man show me his maternal uncle." Tirmidhi transmitted it, explaining that Sa'd belonged to the B. Zuhra, the tribe to which the Prophet's mother belonged, and that on that account the Prophet said, "This is my maternal uncle." Al masabih has "let him honour" instead of "let him show me."

Qais b. Abu Hazim told that he heard Sa'd b. Aba Waqqas say, "I was the first man among the Arabs to shoot an arrow in God's path. I saw once when we were on an expedition with God's messenger and had no food but the fruit and leaves of the mimosa that our stools were dry and in small pieces like a sheep's. The B. Asad were reproving me about [my unsatisfactory observance of] Islam, in which case I would be the loser and lack the benefit of what I had done." They had given information against him to 'Umar, saying he did not perform the prayer properly[*]. *The occasion was when Sa'd was in charge in Iraq. The point of the tradition is that examples of his early faithfulness are given to show what he endured on the Prophet's behalf, but now that he is being accused of laxity there is a danger that he may lose the reward for his earlier good deeds supposing the charge could be substantiated. (Bukhari and Muslim.)

I have seen myself as. the third member of Islam, no one having accepted it except on the day I did, and during the space of seven days I constituted a third of Islam[*]. *The claim is that after Abu Bakr and Khadija no one accepted Islam before he did, and that no one else accepted it for a week after he did. Bukhari transmitted it, and Baghawi rendered it in his Mu'jam.

`A'isha told that God's messenger used to say to his wives, "I am concerned about what will happen to you after I am gone, when only the self-sacrificing and truly generous will continue to care for you." `A'isha said his meaning was those who give sadaqa. Then `A'isha said to Abu Salama b. `Abd ar-Rahman, "May God give your father drink from Salsabil[1] in paradise!" Ibn `Auf[2] had given as sadaqa for the mothers of the faithful a garden which had been sold for forty thousand. A fountain in paradise. Cf. Quran, 76:18. i.e., 'Abd ar-Rahman b. `Auf, Abu Salama's father. Tirmidhi transmitted it.

Umm Salama told that she heard God's messenger say to his wives, "Ale who treats you generously after I am gone is the sincere and kindly one. O God, give `Abd ar-Rahman b. `Auf drink from Salsabil in paradise." Ahmad transmitted it.

Hudhaifa told that the people of Najran came to God's messenger and said, "Messenger of God, send us a trustworthy man." When he replied, "I shall certainly send you a trustworthy man who is genuinely trustworthy," the people[*] were looking to see if they would be appointed. He then sent Abu `Ubaida b. al-Jarrah. *i.e., the Prophet's companions. (Bukhari and Muslim.)

`Ali told that when God's messenger was asked whom they should appoint commander after he had gone, he replied, "If you appoint Abu Bakr as commander you will find him trustworthy, with little desire for worldly goods but eager for the next world; if you appoint `Umar as commander you will find him trustworthy and strong, fearing for God's sake no one's blame; and if you appoint `Ali as commander, but I cannot see you doing so, you will find him a guide who is rightly guided who will lead you in the straight way." Ahmad transmitted it.

He reported God's messenger as saying, "God show mercy to Aba Bakr! He gave me his daughter as wife, he conveyed me to the abode of the emigration, he accompanied me in the cave, and he manumitted Bilal out of his property. God show mercy to `Umar! He speaks the truth even if it is bitter, and the truth has left him without a friend. God show mercy to `Uthman! The angels display bashfulness before him. God show mercy to 'Ali! 0 God, cause the truth to accompany him wherever he goes!'' Tirmidhi transmitted it, saying this is a gharib tradition.

Sa'd b. Abu Waqqas told that when this verse came down, "Let us call our sons and your sons[*]..." God's messenger called `Ali, Fatima, Hasan and Husain and said, "0 God, these are the members of my family." *Quran, 3:61. Muslim transmitted it.

`A'isha told that the Prophet went out one morning wearing a striped[1] cloak of black goat's hair. Al-Hasan b. `Ali came and he took him under it, then al-Husain came and went under it along with him, then Fatima came and he took her under it, then `Ali came and he took him under it. He then said, "God only desires to remove abomination from you, members of the family, and purify you[2]." It literally means one decorated with representations of camels' saddles. Quran, 33:33. Muslim transmitted it.

Al-Bara' told that when Ibrahim* died God's messenger said, "He has a nursing-mother in paradise." *The Prophet's son. Bukhari transmitted it.

We, the Prophet's wives, were once with him when Fatima came along, her style of walking being indistinguishable from that of God's messenger. When he saw her, he said, "Welcome, my daughter," and made her sit down. He then said something privately to her and she wept bitterly, so when he saw her grief, he said something else privately to her and she began to laugh. When God's messenger got up and left, I asked her what he had said to her privately, but she replied, "I am not one to publish God's messenger's secrets." After his death I said, "I adjure you by my right over you to tell me," And she replied, "Now I am agreeable. When he spoke privately to me about the first matter, he informed me that Gabriel was in the habit of going over the Quran with him once annually but that he had done it twice that year, so he felt his appointed time was near. He then told me to fear God and show endurance, for he was a good forerunner for me. I wept, and when he saw my distress, he spoke to me privately a second time saying, `Are you not pleased, Fatima, that you will be the chief lady among the female inhabitants of paradise (or, of the women of the believers)'?" A version has, "He spoke to me privately informing me that he would die of his pain, so I wept. He then spoke to me privately informing me that I would be the first member of his family to follow him, so I laughed." (Bukhari and Muslim.)

Al-Miswar b. Makhrama reported God's messenger as saying, "Fatima is a piece of me, so he who angers her angers me." A version has "What disturbs her disturbs me and what injures her injures me." (Bukhari and Muslim.)

You people must understand that I am just human. My Lord's messenger will soon come for me and I shall answer his summons, but I am leaving among you the two important things, the first of which is God's Book which contains guidance and light, so study it and follow its commands closely." Then when he had urged attention to God's Book and commended it, he said, "Also my family. I remind you of your duty to God to care for my family; I remind you of your duty to God to care for my family." A version has "God's Book is God's rope; he who follows it has guidance and he who abandons it is in error." Muslim transmitted it.

Ibn `Umar told that when he gave a salutation to Ja'far's son[1] he said, "Peace be upon you, son of the possessor of the wings[2]." i.e., 'Abdallah. When Ja'far was killed at the battle of Mu'ta the Prophet said that though he had lost his limbs he had been provided with wings with which he was flying in paradise. Bukhari transmitted it.

Al-Bara' told that he saw the Prophet with al-Hasan b. `Ali on his shoulder saying, "O God, I love him, so I beseech Thee to love him." Bukhari and Muslim.

Abu Huraira told that at a certain time one day he went out with God's messenger who, when he came to Fatima's tent, said, "Is a little chap[*] there? Is a little chap there?" meaning Hasan. In a moment he came running and when they had embraced one another God's messenger said, "O God, I love him, so I beseech Thee to love him and to love those who love him." *The word is luka'. It is used of one who is contemptible, or of little worth, and is figuratively used of a young child. Perhaps one might compare the use of 'rascal' in English, where it is used of a child with obviously no suggestion of the normal meaning. It is used playfully. (Bukhari and Muslim.)

Abu Bakra told that he saw God's messenger on the pulpit with al-Hasan b. `Ali at his side. He was looking towards the people at one moment and towards him at another and saying, "This son of mine is a sayyid, and perhaps God m ay reconcile two large parties of Muslims by means of him." Bukhari transmitted it.

Abd ar-Rahman b. Abu Nu`m told that he heard `Abdallah b. `Umar say when a man asked him about [a pilgrim] wearing the ihram (Shu'ba remarking that he thought it concerned killing flies), "The people of al-`Iraq ask me about flies when they have killed the son of God's messenger's daughter, two people of whom God's messenger has said they[1] are his offspring[2] in the world! " Meaning al-Hasan and al-Husain. The word is raihan, used in the dual. One of the meanings of the word is a bounty or blessing from God. It is usually explained in connection with this tradition as meaning descendants. Bukhari transmitted it.

Anas said no one more closely resembled the Prophet than al-Hasan b. `Ali, and he said of al-Husain also that he was the one who bore the closest resemblance to God's messenger. Bukhari transmitted it.

The Prophet caught me to his breast and said, "O God, teach him the wisdom." A version has "Teach him the Book." Bukhari transmitted it.

The Prophet entered the privy and I placed water for him. On coming out he asked who had placed it, and when he was told he said, "0 God, give him insight regarding the religion." Bukhari and Muslim.

Usama b. Zaid told that the Prophet used to take al-Hasan and him and say, "0 God, I beseech Thee to love them, for I love them." In a version he told that God's messenger used to take him and put him on his knee, then put al-Hasan on the other knee, and after embracing them say, "0 God, I beseech Thee to have compassion on them, for I have compassion on them." Bukhari transmitted it.

`Abdallah b. `Umar told that when God's messenger sent out a force in charge of which he appointed Usama b. Zaid and some people criticised his appointment, he said, "If you criticise his appointment you have done the same before about his father's appointment[*]. I swear by God that he was worthy of the office of commander, that he was one of those who were dearest to me, and that this man is one of those who are dearest to me after his time." *The reference is to Zaid b. Haritha who was killed when leading the troops at Mu'ta. (Bukhari and Muslim.) In a version by Muslim there is something to the same effect at the end of which come the words "I commend him to you, for he is one of your upright ones."

He told that they used to call Zaid b. Haritha, God's messenger's client, simply Zaid b. Muhammad till the verse in the Quran came down, "Call them after their fathers[*]." *Quran, 33:5. (Bukhari and Muslim.) The tradition of al-Bara' in which he said to `Ali, "You pertain to me," has been mentioned in the chapter on young people attaining puberty, and their guardianship in childhood[*].

Jabir told that he saw God's messenger when performing the hajj seated on his she-camel al-Qaswa' on the day of `Arafa giving an address, and he heard him saying, "0 you people, I have left among you something of such a nature that if you adhere to it you will not go astray, God's Book and my close relatives who belong to my household." Tirmidhi transmitted it.

God's Book, a rope stretched from heaven to earth, and my close relatives who belong to my household. These two will not separate from one another till they come down to the Pond, so consider how you act regarding them after my departure." Tirmidhi transmitted it.

He told that God's messenger said of `Ali, Fatima, al-Hasan and al-Husain, "I am war to him who makes war on them and peace to him who makes peace with them." Tirmidhi transmitted it.

I went in with my paternal aunt to visit `A'isha and asked[*] who was dearest to God's messenger. When she replied that it was Fatima, she was asked who was dearest among men and replied that it was her husband. *It is not clear from the text in Mirqat whether Jumai' or his paternal aunt asked the question. The word is not pointed, and the third singular feminine and the first singular have the same consonants. Cf. Mirqat, 5:601. Tirmidhi transmitted it.

Once when I was with God's messenger, al-`Abbas came in angrily, and when he asked him what was making him angry he said, "What is wrong between us and Quraish? When they meet one another, they do so with cheerful faces, but when they met us they act differently." God's messenger became so angry that he was red in the face, and he then said, "By Him in whose hand my soul is, faith will not enter a man's heart till be loves you[*] for God's sake and His messenger's." He then said, "O you people, he who injures my paternal uncle has injured me, for a man's paternal uncle is the same as his father." *The pronoun is plural. Tirmidhi transmitted it. In al-Masabih it is given on the authority of al-Muttalib (There was a man al-Muttalib b. Rabi'a as well as 'Abd al-Muttalib b. Rabi'a, both of whom were companions of the Prophet, but it seems that a mistake has been made in Masabih as-sunna through the omission of `Abd, probably inadvertently.)

Ibn `Abbas reported God's messenger as saying, "Al-`Abbas pertains to me and I to him." Tirmidhi transmitted it.

He reported God's messenger as saying to al-`Abbas, "When Monday morning comes come to me with your children so that I may make for you a supplication by which God may benefit you and your children." He and they came in the morning, and when he had put his cloak over them he said, "O God, grant al-`Abbas and his children such forgiveness without and within as will not leave a sin. O God, guard him in his children." Tirmidhi transmitted it, and Razin added, "And cause the Caliphate to remain among his descendants." Tirmidhi said this is a gharib tradition.

He told that he had seen Gabriel twice and that God's messenger invoked a blessing on him twice. Tirmidhi transmitted it.

God's messenger made supplication for me twice that God might give me wisdom. Tirmidhi transmitted it.

Abu Huraira told that Ja'far used to love the poor. He would sit with them and talk to them and they would talk to him. God's messenger used to address him by the kunya Abul Masakin (father of the poor). Tirmidhi transmitted it.

He reported God's messenger as saying, "I saw Ja'far flying in paradise along with the angels." Tirmidhi transmitted it, saying this is a gharib tradition.

Abu Sa'id reported God's messenger as saying, "Al-Hasan and al-Husain will be the chief ones among the youths[*] who go to paradise." *Mirqat, 5:604, indicates that the meaning is not easy to decide. One suggestion is that shabab (plural of shabb) which means "youths" is used in the same sense as fatan (young man) when it means a brave warrior without any particular indication of age. A less likely suggestion is that the words refer to all those who go to paradise, apart from prophets and the four rightly-guided Caliphs, because all the inhabitants of paradise will be young. Another suggestion is that the words refer to those who were young when the Prophet spoke them. Tirmidhi transmitted it.

Ibn `Umar reported God's messenger as saying, "Al-Hasan and al-Husain are my offspring in the world." Tirmidhi transmitted it. It has occurred already in the first section.

I went to the Prophet one night about something I required and he came out with something (I did not know what) under his cloak. When I had finished telling him my business, I asked him what he had under his cloak, and when he opened it, I saw al-Hasan and al-Husain on his hips. He then said, "These are my sons and my daughter's sons. 0 God, I love them, so I beseech Thee to love them and those who love them." Tirmidhi transmitted it.