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 ...

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.

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.

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.