This hadith has been transmitted on the authority of Anas b. Malik with a slight variation of words.

This hadith has been transmitted on the authority of 'Adi b. Hatim with a slight variation of words.

This hadith is reported on the authority of Anas with a different chain of transmitters, but no mention is made of the words of Qatada.

This hadith has been reported on the authority of `Abdullah b. `Ukaim with a slight variation of wording.

This hadith has been narrated on the authority of Muhammad b. Ja'far but with a slight variation of wording.

This hadith has been reported on the authority of Hisham b. 'Urwa with a slight variation of wording.

This hadith has been transmitted on the authority of Ibn Juraij, but there is no mention of the words" business in the market".

This hadith has been narrated through another chain of transmitters but with a slight variation of wording.

This hadith has been transmitted on the authority of Sa'd b. Ibrahim with a slight variation of wording.

This hadith has been narrated through other chains of transmiters with slight variations of wording.

Ibn 'Abbas reported this hadith through another chain of transmitters with a sliglit variation of wording.

This hadith has been transmitted on the authority of Musa b. 'Uqba but with a slight variation of wording.

This hadith has been transmitted on the authority of 'Imran b. Husain with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri as reported by Yunus with a slight variation of wording.

The Prophet said, "A horse may be kept for one of three purposes: for a man it may be a source of reward; for another it may be a means of living; and for a third it may be a burden (a source of committing sins). As for the one for whom it is a source of reward, he is the one who keeps his horse for the sake of Jihad in Allah's Cause; he ties it with a long rope on a pasture or in a garden. So whatever its rope allows it to eat, will be regarded as good rewardable deeds (for its owner). And if it breaks off its rope and jumps over one or two hillocks, even its dung will be considered amongst his good deeds. And if it passes by a river and drinks water from it, that will be considered as good deeds for his benefit) even if he has had no intention of watering it. A horse is a shelter for the one who keeps it so that he may earn his living honestly and takes it as a refuge to keep him from following illegal ways (of gaining money), and does not forget the rights of Allah (i.e. paying the Zakat and allowing others to use it for Allah's Sake). But a horse is a burden (and a source of committing sins for him who keeps it out of pride and pretense and with the intention of harming the Muslims." The Prophet was asked about donkeys. He replied, "Nothing has been revealed to be concerning them except this comprehensive Verse (which covers everything) :--'Then whosoever has done good equal to the weight of an atom (or a small ant), Shall see it (its reward) And whosoever has done evil equal to the weight of an atom (or a small ) ant), Shall see it (Its punishment)." (99.7-8)

Allah's Apostle sat on the pulpit and said, "Allah has given one of His Slaves the choice of receiving the splendor and luxury of the worldly life whatever he likes or to accept the good (of the Hereafter) which is with Allah. So he has chosen that good which is with Allah." On that Abu Bakr wept and said, "Our fathers and mothers be sacrificed for you." We became astonished at this. The people said, "Look at this old man! Allah's Apostle talks about a Slave of Allah to whom He has given the option to choose either the splendor of this worldly life or the good which is with Him, while he says. 'our fathers and mothers be sacrifice(i for you." But it was Allah's Apostle who had been given option, and Abu Bakr knew it better than we. Allah's Apostle added, "No doubt, I am indebted to Abu Bakr more than to anybody else regarding both his companionship and his wealth. And if I had to take a Khalil from my followers, I would certainly have taken Abu Bakr, but the fraternity of Islam is. sufficient. Let no door (i.e. Khoukha) of the Mosque remain open, except the door of Abu Bakr."

That the Messenger of Allah (saw) said: "The forelocks of horses contain good until the Day of Judgement. The horse is for three (purposes): It is for one man a reward, and it is for one man a shelter (from poverty), and it is from one man a burden. As for the one who acquires it for the cause of Allah and then prepares it for that; it is for him a reward, nothing disappears into its stomach except that Allah writes it for him as a reward."

[Abu 'Eisa said:] This Hadith is Hasan Sahih. Malik bin Anas narrated similar to this Hadith from Zaid bin Aslam from Abu Salih from Abu Hurairah, from the Prophet (saws).

The aforesaid tradition has also been transmitted by Ibn Ishaq through a different chain of narrators. This version has the traditional word “a menstrual course” in the phrase “till she is free from a menstrual course”. This is a misunderstanding on the part of the narrator Abu Mu’awiyah. This is correct in the tradition of Abu Sa’id Al Khudri. This version has the additional words “he who believes in Allaah and the Last Day should not ride on a mount belonging to the spoil of Muslims and when he makes it emaciated returns it; he who believes in Allaah and the Last Day should not put on cloth belonging to the spoils of Muslims and when makes it old (shabby) returns it.

Abu Dawud said “The word “menstrual course” is not guarded. This is a misunderstanding on the part of Abu Mu’awiyah”

[Muslim].

The Prophet said, "Paradise and Hell (Fire) quarrelled in the presence of their Lord. Paradise said, 'O Lord! What is wrong with me that only the poor and humble people enter me ?' Hell (Fire) said, I have been favored with the arrogant people.' So Allah said to Paradise, 'You are My Mercy,' and said to Hell, 'You are My Punishment which I inflict upon whom I wish, and I shall fill both of you.'" The Prophet added, "As for Paradise, (it will be filled with good people) because Allah does not wrong any of His created things, and He creates for Hell (Fire) whomever He will, and they will be thrown into it, and it will say thrice, 'Is there any more, till Allah (will put) His Foot over it and it will become full and its sides will come close to each other and it will say, 'Qat! Qat! Qat! (Enough! Enough! Enough!) .

Some people asked Allah's Apostle about the fore-tellers He said. ' They are nothing" They said, 'O Allah's Apostle! Sometimes they tell us of a thing which turns out to be true." Allah's Apostle said, "A Jinn snatches that true word and pours it Into the ear of his friend (the fore-teller) (as one puts something into a bottle) The foreteller then mixes with that word one hundred lies."

The Messenger of Allah (saws) performed ablution and wiped over his shoes and feet.

Abbad (a sub-narrator) said: The Messenger of Allah (saws) came to the well of a people. Musaddad did not mention the words Midat (a place where ablution is performed), and Kazamah (well). Then both agreed on the wording:"He performed ablution and wiped over his shoes and feet."

The most frequent invocation of The Prophet was: "O Allah! Give to us in the world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire." (2.201)

[Muslim].

The Prophet said, "If a man spends on his family (with the intention of having a reward from Allah) sincerely for Allah's sake then it is a (kind of) alms-giving in reward for him.

The Prophet said, "If a woman gives in charity from her husband's house .." The Prophet (p.b.u.h) also said, "If a lady gives meals (in charity) from her husband's house without spoiling her husband's property, she will get a reward and her husband will also get a reward likewise. The husband will get a reward because of his earnings and the woman because of her spending."

My mother came to me during the lifetime of Allah's Apostle and she was a pagan. I said to Allah's Apostle (seeking his verdict), "My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?" The Prophet said, "Yes, keep good relation with her. "

The Messenger of Allah (saws) made a brotherhood between two men, one of whom was killed (in Allah's path), and a week or thereabouts later the other died, and we prayed at his funeral). The Messenger of Allah (saws) asked: What did you say? We replied: We prayed for him and said: O Allah, forgive him, and join him to his companion. The Messenger of Allah (saws) said: What about his prayers since the time the other died, and his fasting since the time the other died--the narrator Shu'bah doubted the words, "his fasting--and his deeds since the time the other died. The distance between them is just like the distance between heaven and earth.

The Prophet (saws) said: The warrior gets his reward, and the one who equips him gets his own reward and that of the warrior.

It was said to the Prophet; , "A man may love some people but he cannot catch up with their good deeds?" The Prophet said, "Everyone will be with those whom he loves."

That the Prophet said, "The good is what Allah gave us later on (after Uhud), and the reward of truthfulness is what Allah gave us after the day (of the battle) of Badr."

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but with a slight variation in wording.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters, but with a slight change of words.

This hadith has been reported on the authority of Hammad with the same chain of transmitters, but with a slight variation of wording.

This hadith has been narrated on the authority of Sufyan with the saule chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters, but with a slight variation of wording.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters, but with a slight variation of words.

This hadith has been transmitted by Ibn 'Abbas (Allah be pleased with them) with a slight variation of words.

A hadith like this has been narrated with the same chain of transmitters by A'mash with a slight variation of words.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters but with a slight variation of words.

A hadith like this is narrated on the authority of Hammam, Sa'id, Bishr b 'Umar, but with a small variation of words.

This hadith is narrated on the authority of Abu al-Ahwas with another chain of transmitters and a slight variation of words.

This hadith has been narrated on the authority of Zuhri with different chains of transmitters and a slight variation of words.

This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters. but with a slight variation of words.

This hadith has been narrated on the authority of Abu Musa al-Ash'ari with a slight variation of words.

This hadith has been narrated on the authority of Jarir and 'Isa b. Yunus with a slight variation of words.

This hadith has been narrated on the authority of Suhail with the same chain of transmitters, but with a slight variation of words.

This hadlth has been narrated on the authority of Jarir with the same chain of transmitters with a slight variation in wording.

This hadith has been narrated on the authority of Haiwa with the same chain of transmitters, but with a slight variation of words.

Abu Sa'id Khudri reported this hadith through another chain of transmitters but with a slight, variation of wording.

This hadith has been narrated on the authority of Sufyan with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Sa'd with the same chain of transmitters but there is no mention of the word" journey".

This hadith has been narrpted on the authority of Waki' with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Mansur with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Ismail, with the same chain of transmitters but with a slight variation of wording.

This hadith has been transmitted on the authority of Sahl b. Sa'd as-Sa'idi with a slight variation of wording.

This hadith has been transmitted on the authority of 'Uthman b. Abu al-'As with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Zuhri with other chains of transmitters but with slight variations of wording.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters, but with a slight variation of wording.

Anas reported this hadith with this change that there was some doubt between (places mentioned) and there is a slight variation of wording.