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

The same tradition has been melted through another chain of transmitters.

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

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

This tradition has been handed down through another chain of transmitters.

This hadith has been transmitted on the authority of Yazid b. Abu Ubaid.

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

This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

This hadith has been transmitted on the authority of Anas with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

This hadith has been narrated on the authority of Juraij with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been reported on the authority of Mughira with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been reported on the authority of Hudhaila with the same chain of transmitters.

This hadith has been narrated on the authority of Qatada with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been reported on the authority of Ayyub with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitter.

This hadith has been reported on the authority of Zuhri with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been reported on the authority of Suhail with the same chain of transmitters.

This hadith has been transmitted on the authority of Shu'ba with a slight variation of wording.

This hadith has been transmitted on the authority of Zuhri but with a slight variation of wording.

This hadith has been reported on the authority of Hisham with the same chain of transmitters.

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

This hadith has been reported on the authority of A'mash with the same chain of transmitters.

This hadith has been reported on the authority of Hisham with the same chain of transmitted.

This hadith has been narrated on the authority of Mis'ar with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Zuhri with a different chain of transmitters.

This hadith has been reported on the authority of Zuhri with the same chain of transmitters.

This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

This hadith has been reported on the authority of `Ubaidullah with the same chain of transmitters.

This hadith has been transmitted on the authority of Anas with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

This hadith has been narrated on the authority of Simak with the same chain of transmitters.

This hadith has been narrated on the authority of Yunus with the same chain of transmitters.

This hadith has been narrated on the authority of Khalid with the same chain of transmitters.

This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.

This hadith has been narrated on the authority of Yunus with the same chain of transmitters.

This hadith has been transmitted on the authority of Uthman and A'isha with the same wording.

This hadith has been transmitted on the authority of Habib b. Ash-Shahid.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Sa'd with the same chain of transmitters.

This hadith has been narrated on the authority of Hishim with the same chain of transmitters.

This hadith has been reported on the authority of Shu'ba with the same chain of transmitters.

This hadith has been narrated on the authority of Habib with the several chains of transmitters.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been reported on the authority of A'mash with the same chain of transmitters.

This hadith has been narrated on the authority of Suhail with the same chain of transmitters.

This hadith has been reported on the authority of Anas with different chains of transmitters.

This hadith has been narrated on the authority of Yahya with the same chain of transmitters.

This hadith has been reported on the authority of Qatida with the same chain of transmitters.

This hadith has been reported on the authority of Mutarrif with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

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

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been transmitted on the authority of Shu'ba with a slight variation of wording.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been transmitted on the authority of A'mash with a slight variation of wording.

This hadith has been transmitted on the authority of Jabir with a slight variation of wording.

This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been transmitted on the authority of A'mash but with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with a different chain of transmitters.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

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

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

Thaur b. Zaid has narrated this hadith with the same chain of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been transmitted on the same authority but with a slight variation of wording.

We went out with Allah's Apostle on one of his journeys till we reached Al-Baida or Dhatul-Jaish where my necklace got broken (and lost). Allah's Apostle stopped to search for it and the people too stopped with him. There was no water at that place and they had no water with them. So they went to Abu Bakr and said, "Don't you see what `Aisha has done? She has made Allah's Apostle and the people stop where there is no water and they have no water with them. Abu Bakr came while Allah's Apostle was sleeping with his head on my thigh and said, "You detained Allah Apostle and the people where there is no water and they have no water." He then admonished me and said what Allah wished and pinched me at my flanks with his hands, but I did not move because the head of Allah's Apostle was on my thigh . Allah's Apostle kept on sleeping till be got up in the morning and found no water. Then Allah revealed the Divine Verse of Tayammum, and the people performed Tayammum. Usaid bin AlHudair said. "O family of Abu Bakr! This is not the first blessings of yours." We urged the camel on which I was sitting to get up from its place and the necklace was found under it.

Abu Dawud said: Ibn Dawud has narrated the first part of this tradition as a statement (of the Prophet), and denied that there was any mention of performing ablution for every prayer. The weakness of the tradition reported by Habib is also indicated by the fact that the version transmuted by al-Zuhri from 'Urwah on the authority of 'Aishah says that she used to wash herself for every prayer; (these words occur) in the tradition about the woman who has a flow of blood. This tradition has been reported by Abu al-Yaqzan from 'Adi b. Thabit from his father from 'Ali, and narrated by 'Ammar, the freed salve of Banu Hashim, from Ibn 'Abbas, and transmitted by 'Abd al-Malik b. Maisarah, Bayan, al-Mughirah, Firas, on the authority of al-Sha'bi, from Qumair from 'Aishah, stating: You should perform ablution for every prayer. The version transmitted by Dawud, and 'Asim from al-Sha'bi from Qumair from 'Aishah has the words: She should take bath only once every day. The version reported by Hisham b. 'Urwah from his father has the words: The woman having a flow of blood should perform ablution for every prayer. All these traditions are weak except the tradition reported by Qumair and the tradition reported by 'Ammar, the freed slave of Banu Hashim, and the tradition narrated by Hisham b. 'Urwah on the authority of his father. What is commonly known from Ibn 'Abbas is bathing (for every prayer).

The Messenger of Allah (saws) used to say at the end of his witr: "O Allah, I seek refuge in Thy good pleasure from Thy anger, and in Thy forgiveness from Thy punishment, and I seek refuge in Thy mercy from Thy wrath. I cannot reckon the praise due to Thee. Thou art as Thou hast praised Thyself."

Abu Dawud said: Hisham is the earliest teacher of Hammad. Yahya b. Ma'in said: No one is reported to have narrated traditions form him except Hammad b. Salamah.

Abu Dawud said: Ubayy b. Ka'b said: The Messenger of Allah (saws) recited supplication in the witr before bowing.

Abu Dawud said: This tradition has also been narrated by 'Isa b. Yunus through a different chain of narrators from Ubayy b. Ka'b. He also narrated it through a different chain of narrators on the authority of Ubayy b. Ka'b that the Messenger of Allah (saw) recited the supplication in the witr before bowing.

Abu Dawud said: The chain of narrators of the tradition of Sa'id from Qatadah goes: Yazid b. Zurai' narrated from Sa'id, from Qatadah, from 'Azrah, from Sa'id b. 'Abd al-Rahman b. Abza, on the authority of his father, from the Prophet (saws). This version does not mention the supplication and the name of Ubayy. This tradition has also been narrated by 'Abd al-A'la and Muhammad b. Bishr al-'Abdi. He heard the traditions from 'Isa b. Yunus at Kufah. They did not mention the supplication in their version.

This tradition has also been narrated by Hisham al-Dastuwa'i and Shu'bah from Qatadah. They did not mention the supplication in their version. The tradition of Zubaid has been narrated by Sulaiman al-A'mash, Shu'bah, 'Abd al-Malik b. Abi Sulaiman, and Jarir b. Hazim; all of them narrated on the authority of Zubaid. None of them mention the supplication in his version, except in the tradition transmitted by Hafs b. Ghiyath from Mis'ar from Zubaid; he narrated in his version that he (the Prophet) recited supplication before bowing.

Abu Dawud said: This version of tradition is not well know. There is doubt that Hafs might have narrated this tradition from some other narrator than Mis'ar.

Abu Dawud said: It is reported that Ubayy (b. Ka'b) used to recited the supplication )in the witr) in the second half of Ramadan.

The Prophet (saws) said: A man from the Illiyyun will look downwards at the people of Paradise and Paradise will be glittering as if it were a brilliant star.

He (the narrator) said: In this way the word durri (brilliant) occurs in this tradition, i.e. the letter dal (d) has short vowel u and it has no hamzah ('). AbuBakr and Umar will be of them and will have some additional blessings.