Sa'id b. Abu Hind told that Abu Huraira reported God’s Messenger as saying, “There are camels which belong to devils and houses which belong to devils." He1 said he had seen the devils’ camels; one goes out with fine she-camels which he has fattened, neither riding any of them nor giving a lift to a tired brother whom he meets, but he had not seen the devils' houses. Sa'id used to say he thought they were those cages which concealed people2 with brocade. 1. It is commonly held that this refers to Abu Huraira. 2. A various reading has ‘which people concealed’. The cages mean the litters on camels' backs. Abu Dawud transmitted it.

We went on an expedition with the Prophet and the people occupied so much space that they encroached on the road,* so God’s Prophet sent a man to announce among the people, “Those who occupy much space or encroach on the road will not be credited with jihad.” * This refers to times when they were encamping. Abu Dawud transmitted it.

Jabir reported the Prophet as saying, “The best time for a man to go in to his family on returning from a journey is at the beginning of the night.” Abu Dawud transmitted it.

Abu Qatada told that when God's Messenger encamped at night on a journey he lay down on his right side, and when he encamped a little before morning he raised his forearm and placed his head on the palm of his hand. Muslim transmitted it.

Ibn ‘Abbas told that the Prophet sent ‘Abdallah b. Rawaha with a detachment and that happened to be on a Friday. His companions set off in the morning, but he decided to stay behind and catch up on them after saying the prayer along with God’s Messenger. When he did so he saw him and asked him what had prevented him from going out in the morning with his companions. He replied, “I wanted to pray along with you and then catch up with them,” whereupon he said, “If you were to contribute all the earth contains you would not attain to the excellence of their going out in the morning.” Tirmidhi transmitted it.

Abu Huraira reported God’s Messenger as saying, “The angels do not go with a travelling company in which there is a panther skin.” Abu Dawud transmitted it.

Sahl b. Sa'd reported God’s Messenger as saying, “The lord of the people on a journey is their servant,* and he who precedes them in service will not be preceded by them on account of any deed but martyrdom.” * This is said to mean either that the leader must look after the interests of his followers, or that even the humblest member who serves the others is rewarded by God as if he were the dealer. Baihaqi transmitted it in Shu'ab al-iman.

In the name of God, the Compassionate, the Merciful. From Muhammad, God’s servant and Messenger, to Hiraql1 chief of the Byzantines. Peace be to those who follow the guidance. To proceed: I send you the summons to accept Islam (bi da'iyat al-islam). If you accept Islam you will be safe, and if you accept Islam God will bring you your reward twofold; but if you turn away you will be guilty of the sin of your followers (al-arisiyin).2 “0 people of the Book, come to a word which is common between us and you, that we should worship only God, not attribute any partner to Him, or take one another as lords apart from God. But if they turn away say, Testify that we are Muslims."3 1. Heraclius. 2. Arisi means a tiller of the soil, but is here used as a general reference to the common people who will follow his example. 3. Al-Qur’an; 3:64. (Bukhari and Muslim.) A version by Muslim has “From Muhammad God’s Messenger," “the sin of al-yarisiyin” and bi-di'ayat al-islam.

He told that God’s Messenger sent his letter to Kisra with ‘Abdallah b. Hudhafa as-Sahmi, ordering him to hand it to the governor of al- Bahrain. The governor of al-Bahrain conveyed it to Kisra, and when he read it he tore it up. Ibn al-Musayyib said that God’s Messenger then invoked a curse on them to the effect that they might be torn into little pieces. Bukhari transmitted it.

Anas told that the Prophet wrote to Kisra, Qaisar, the Najashi, and every powerful man, summoning them to God, but it was not the Najashi on whom the Prophet invoked a blessing.* * It says that the Najashi (Negus) of Abyssinia to whom this letter was sent was not the same as the one who ruled at the time when the early emigration from Mecca to Abyssinia took place. Muslim transmitted it.

Sulaiman b. Buraida told on his father’s authority that when God’s Messenger appointed a commander over an army or a detachment he instructed him to fear God himself and consider the welfare of the Muslims who were with him. He then said, “Go forth in God’s name in God’s path and fight with those who disbelieve in God. Go forth and do not be unfaithful regarding booty, or treacherous, or mutilate anyone, or kill a child. When you meet the polytheists who are your enemy summon them to three things, and accept whichever of them they are willing to agree to, and refrain from them. Then* summon them to Islam, and if they agree accept it from them and refrain from them. Then summon them to leave their abodes and transfer to the abode of the Emigrants, and tell them that if they do so they will have the same rights and responsibilities as the Emigrants; but if they refuse to transfer from them tell them they will be like the desert Arabs who are Muslims, subject to God’s jurisdiction which applies to the believers, but will have no spoil or booty unless they strive with the Muslims. If they refuse demand the jizya from them, and if they agree accept it from them and refrain from them; but if they refuse seek God’s help and fight with them. When you invest a fortress and its people wish you to grant them the protection of God and His prophet, grant them neither but grant them your protection and that of your companions, for it is less serious to break your guarantee of protection and that of your companions than to break that of God and His Messenger. If you invest a fortress and its people offer to capitulate and have the matter referred to God’s jurisdiction, do not grant this, but let them capitulate and have the matter referred to your jurisdiction, for you do not know whether or not you will hit on God’s jurisdiction regarding them.” * What follows gives in detail the three things mentioned above. Muslim transmitted it.

An-Nu‘man b. Muqarrin said he was present at fighting along with God’s Messenger, and when he did not fight at the beginning of the day he waited till the winds blew and the time of prayer came. Bukhari transmitted it.

An-Nu‘man b. Muqarrin said he was present at fighting along with God’s Messenger, and when he did not fight at the beginning of the day he waited till the sun had passed the meridian, the winds blew and help came down. Abu Dawud transmitted it.

I went on an expedition with God's Messenger, and when dawn came he waited till the sun rose and when it rose he fought. Then when midday came he stopped till the sun passed the meridian and when it had done so he fought till the afternoon, when he stopped till he prayed the afternoon prayer, and then fought. Qatada told that it used to be said that the winds of victory blew at that time and the believers made supplication for their armies during their prayer. Tirmidhi transmitted it.

God’s Messenger sent us in a detachment and said, “When you see a mosque or hear a mu’adhdhin (The one who makes the call to prayer) do not kill anyone.” Tirmidhi and Abu Dawud transmitted it.

In the name of God, the Compassionate, the Merciful. From Khalid b. al-Walid to Rustum and Mih'an among the nobles of Persia. Peace be to those who follow the guidance. To proceed: We summon you to Islam, but if you refuse then pay the jizya in subjection feeling humbled (Cf. Al-Qur'an, 9:29). If you refuse to do that, I have with me people who love being killed in God’s path as the Persians love wine. Peace be to those who follow the guidance. It is transmitted in Sharh as-sunna.

Jabir told that a man said to the Prophet at the battle of Uhud, “Tell me where I shall be if I am killed,” and that when he replied that he would be in paradise he threw away some dates he had in his hand and fought till he was killed. (Bukhari and Muslim.)

When God’s Messenger intended to go on an expedition he always pretended to be going somewhere else till that expedition, meaning the one to Tabuk. God’s Messenger undertook it in extreme heat, facing a long journey, desert country and a numerous enemy. He made clear to the Muslims what they were about to do in order that they might get ready the equipment for their expedition, telling them where he was going. Bukhari transmitted it.

Jabir reported God's Messenger as saying, “War is deception.” (Bukhari and Muslim.)

Anas told that when God’s Messenger went on an expedition he took Umm Sulaim, and he had some women of the Ansar who supplied water and tended the wounded when he made an expedition. Muslim transmitted it.

I went on seven expeditions with God's Messenger and stayed behind to look after the baggage, prepare food for them, tend the wounded and look after the sick. Muslim transmitted it.

‘Abdallah b. ‘Umar said God’s Messenger forbade killing women and children. (Bukhari and Muslim.)

As-Sa‘b b. Jaththama told that God’s Messenger was asked about the polytheists whose settlements were attacked at night when some of their women and offspring were smitten, and replied that they were of their number. A version has it that they were regarded in the same way as their parents. (Bukhari and Muslim.)

The nobles of the B. Lu’ayy treated lightly a widely dispersed conflagration in al-Buwaira. Concerning that came down, “The palm-trees you cut down or left standing on their roots, it was by God’s permission” (Al-Quran 59:5). (Bukhari and Muslim.)

‘Abdallah b. ‘Aun said that Nafi‘ wrote to tell him that Ibn ‘Umar informed him the Prophet made an attack on the B. al-Mustaliq attacking their camels in al-Muraisi‘.* He killed the fighting men and took the children captive. * Ibn Ishaq says this expedition took place in Sha'ban, 6 A.H., but this has been questioned, Muraisi’ was a watering-place belonging to the B. al-Mustaliq. (Bukhari and Muslim.)

Abu Usaid reported the Prophet as saying to them at the battle of Badr when they drew up in line to meet Quraish and they drew up in line to meet them, “When they come near you shoot arrows at them.” A version has, “When they come near you shoot at them, but do not use all your arrows.” Bukhari transmitted it.

‘Abd ar-Rahman b. ‘Auf told that at Badr the Prophet equipped hem at night for battle. Tirmidhi transmitted it.

Al-Muhallab reported God’s Messenger as saying, “If the enemy attacks you at night let your war-cry be Ha’ Mim'. They will not be helped’.”* *These words may be taken from sura 41 which is one beginning with Ha Mim. The other words are in verse 16 of that sura. Cf. 44: 41. Tirmidhi and Abu Dawud transmitted it.

Samura b. Jundub said that the war-cry of the Emigrants was ‘Abdallah and that of the Helpers ‘Abd ar-Rahman. Abu Dawud transmitted it.

We went on an expedition with Abu Bakr in the time of the Prophet. We attacked the enemy by night and killed them, and our war-cry that night was “Put to death; put to death.” Abu Dawud transmitted it.

Qais b. ‘Ubad said that God’s Messenger’s companions disliked shouting while fighting. Abu Dawud transmitted it.

Samura b. Jundub reported the Prophet as saying, “Kill the old men who are polytheists, but spare their sharkh i.e., their children. Tirmidhi and Abu Dawud transmitted it.

‘Urwa said Usama told him that God's Messenger enjoined him to attack Ubna in the morning and burn the place. Abu Dawud transmitted it.

Abu Usaid reported God’s Messenger as saying at the battle of Badr, “When they come near you shoot at them, but do not draw your swords till they are close upon you.” Abu Dawud transmitted it.

When we were with God’s Messenger on an expedition he saw some people collected together over something and sent a man whom he told to see what these people were collected around. When he came and told him they were round a woman who had been killed he said, “This is not one with whom fighting should have taken place.” Khalid b. al-Walid was in charge of the van, so he sent a man to tell him not to kill a woman or a hired servant. Abu Dawud transmitted it.

Anas reported God's Messenger as saying, “Go in God’s name, trusting in God, and adhering to the religion of God’s Messenger. Do not kill a decrepit old man, or a young infant, or a woman; do not be dishonest about booty, but collect your spoils, do right and act well, for God loves those who do well.”* * Cf. Al-Qur’an; 2: 195; 5:13. Abu Dawud transmitted it.

At the battle of Badr 'Utba b. Rabi'a came forward followed by his son and his brother and cried out, “Who will engage in single combat?” Some young men of the Helpers responded to his call, but when he asked them who they were and they told him he said, “I have no use for you; I want only my cousins on my father’s side.” God’s Messenger then said, “Get up, Hamza; get up, ‘Ali; get up, ‘Ubaida b. al-Harith.” Hamza went forward to ‘Utba, I went forward to Shaiba, and after two blows had been exchanged between ‘Ubaida and al-Walid they wounded one another severely; so we turned against al-Walid, and when we had killed him we carried ‘Ubaida away. Ahmad and Abu Dawud transmitted it.

God’s Messenger sent us with a detachment and the people wheeled round in flight, so when we came to Medina we hid in it thinking that we had become corrupted.1 Then we went to God’s Messenger and told him we were those who had fled, but he replied, “No, you are the ones who return to fight after wheeling away, and I am your main body.”2 1. Literally “had perished.” They thought that they had committed a serious sin by turning in flight. 2. The word fi’a is here used. The suggestion is that to withdraw to join one’s unit stationed in the rear is not flying from the enemy. Cf. Al-Qur’an; 8:16. Tirmidhi transmitted it. Abu Dawud’s version has something similar. He said, “No, you are the ones who return to fight after wheeling away.” We then approached and kissed his hand, and he said, “I am the main body of the Muslims.”

Thauban b. Yazid told that the Prophet set up the ballista when attacking the people of at-Ta’if. Tirmidhi transmitted it in mursal form.

Abu Huraira reported the Prophet as saying, “God is charmed with people who will enter paradise in chains.”* A version has, “who will be led to paradise in chains.” *This is explained as meaning non-Muslims who are taken prisoner and accept Islam. Bukhari transmitted it.

A spy of the polytheists who came to the Prophet when he was on a journey sat and talked with his companions and afterwards withdrew. The Prophet then said, “Look for him and kill him,” so I killed him and the Prophet gave me the spoil taken from him. (Bukhari and Muslim.)

We went on an expedition with God’s Messenger against Hawazin, and while we were having a meal in the forenoon with God’s Messenger a man came on a red camel, and after he had made it kneel he began to look around. Now we were in a weak condition and in a poor way with regard to mounts, and some of us were on foot. He went out in a hurry and coming to his camel made it go and it went off quickly with him. I hastened out and catching the camel’s nose-rein I made it kneel, then drew my sword and struck the man on his head. I then brought the camel leading it with his saddle and weapons on it, and when God's Messenger and the people met me he asked who had killed the man. On their replying that it was the son of al-Akwa‘, he said, “He gets all his spoil.” (Bukhari and Muslim.)

When the B. Quraiza surrendered agreeing to have their fate decided by Sa‘d b. Mu'adh God’s Messenger sent for him and he came on an ass. When he drew near God's Messenger said, “Rise up in respect to your chief.” Then when he had come and sat down God's Messenger said, “These people have surrendered agreeing that you should decide their fate,” so he said, “I decide that the fighting men be killed and that the offspring be taken into captivity.” He then declared, “You have given regarding them the decision of the King.” A version has, “God’s decision.” (Bukhari and Muslim.)

Abu Huraira told that God's Messenger sent some horsemen to Najd and they brought a man of the B. Hanifa called Thumama b. Uthal who was the chief of the people of al-Yamama and bound him to one of the pillars of the mosque. God’s Messenger came out to him and said, “What are you expecting, Thumama?” He replied, “I expect good, Muhammad. If you kill me you will kill one whose blood will be avenged, if you show favour you will show it to one who is grateful, and if you want property and ask you will be given as much of it as you wish.” God’s Messenger left him till the next day, and asked him, “What are you expecting, Thumama?” He replied, “I am expecting what I said to you. If you show favour you will show it to one who is grateful, if you kill me you will kill one whose blood will be avenged, and if you want property and ask you will be given as much of it as you wish.” God's Messenger left him till the following day, and asked him, “What are you expecting, Thumama?” He replied, “I am expecting what I said to you. If you show favour you will show it to one who is grateful, if you kill me you will kill one whose blood will be avenged, and if you want property and ask you will be given as much of it as you wish.” God’s Messenger then said, “Set Thumama free.” He went off to some palm-trees near the mosque, and after bathing he entered the mosque and said, “I testify that there is no god but God, and I testify that Muhammad is His servant and Messenger. I swear by God, Muhammad, that there was no face on the face of the earth more hateful to me than yours, but your face has become the dearest of all to me. I swear by God that there was no religion more hateful to me than yours, but your religion has become the dearest of all to me. I swear by God that there was no town more hateful to me than yours, but your town has become the dearest of all to me. Your cavalry seized me when I was on my way to perform the umra, so what do you think I should do? God’s Messenger congratulated him and told him to perform the umra. When he came to Mecca someone asked him whether he had turned to folly* and he replied, “No, but I have accepted Islam along with God’s Messenger. I swear by God that not one grain of wheat will come to you from al-Yamama till God’s Messenger gives permission for it.” *Sabaut. The verb saba has as one of its meanings to turn to folly. It has been suggested that here it is used ...

Jubair b. Mut'im reported the Prophet as saying about the prisoners taken at Badr, “If al-Mut‘im b. ‘Adi* had been alive and spoken to me about these filthy ones, I would have left them for him.” * He was head of the B. Naufal. He agreed to give Muhammad protection after his return from at-Ta'if where he had gone after Abu Talib’s death. Al-Mut‘im died before the battle of Badr. He did not become a Muslim. Bukhari transmitted it.

Anas told that eighty Meccans came down armed from the mountain of at-Tan‘im against God’s Messenger intending to take him and his companions unawares, but he took them captive without fighting and spared them. A version says he set them free and God most high sent down, “He it is who averted their hands from you and your hands from them in the valley of Mecca” (Al-Qur’an; 48:24). Muslim transmitted it.

Qatada told that Anas b. Malik mentioned to him on the authority of Abu Talha that at the battle of Badr God’s prophet ordered twenty-four of the strong men of Quraish to be cast into one of the wells of Badr cased with stones which was corrupt and corrupting. When he prevailed over an enemy he stayed three nights on the field of battle; and when the third day came at Badr he ordered his riding-beast to be saddled. He then walked followed by his companions till he came to the mouth of the well, when he began to call them by their names and their fathers’ names, saying, “So and so son of so and so, so and so son of so and so, does it please you that you obeyed God and His Messenger? We have found what our Lord promised us to be true. Have you found what your Lord promised you to be true?” ‘Umar said, “Messenger of God, what you are addressing are only bodies without spirits.” The Prophet replied, “By Him in whose hand Muhammad's soul is, you cannot hear what I say better than they.” A version has, “You cannot hear better than they, but they cannot answer.” (Bukhari and Muslim.) Bukhari added that Qatada said God brought them to life and made them hear what he said by way of rebuke, humiliation, revenge, and to produce grief and repentance.

Your brethren have come repentant and I have considered that I should return their captives to them, so let those of you who are willing to release the captives act accordingly, but those who wish to hold on to what they have till I give them some of the first booty God gives us may do so.” The people told God’s Messenger that they were willing to release the captives, and he said, “I cannot distinguish between those of you who have granted that and those who have not, so return that your headmen may tell me about you.” They did so, and after their headmen had spoken to them they came back to God’s Messenger and told him they were agreeable and had given permission. Bukhari transmitted it.

Thaqif were allies of the B. ‘Uqail, so when Thaqif took two of God’s Messenger’s companions prisoner, his companions took prisoner a man of the B. ‘Uqail, bound him and threw him out on the lava plain. God’s Messenger passed him and he called to him, “Muhammad, Muhammad, for what have I been taken?” He replied, “For the crime of your allies Thaqif.” He then left him and passed on, but when he cried, “Muhammad, Muhammad,” God’s Messenger took pity on him and returned and asked him about himself. When he told him he was a Muslim he said, “If you had said it when you were your own master you would have been completely successful.”* Then God’s Messenger ransomed him for the two men Thaqif had taken prisoner. *This means that not only would he go to paradise in the next life, but he would have been saved the experience of being taken a captive in this. Muslim transmitted it.

‘A’isha told that when the people of Mecca sent about ransoming their prisoners1 Zainab sent some property to ransom Abul ‘As, sending among it a necklace of hers which Khadija had had and had sent with her when she married Abul ‘As. When God’s Messenger saw it he felt great tenderness about it and said, “If you consider that you should free her prisoner for her and return to her what belongs to her it will be well.” To this they agreed. The Prophet had made an agreement with him that he should let Zainab come to him, so he sent Zaid b. Haritha and a man of the Helpers, telling them to wait in the valley of Yajij2 till Zainab came along and bring her back with them. 1. After the battle of Badr. 2. Near at-Tan'im. Ahmad and Abu Dawud transmitted it.