The Prophet said, "The believers will be kept (waiting) on the Day of Resurrection so long that they will become worried and say, "Let us ask somebody to intercede far us with our Lord so that He may relieve us from our place.

Then they will go to Adam and say, 'You are Adam, the father of the people. Allah created you with His Own Hand and made you reside in His Paradise and ordered His angels to prostrate before you, and taught you the names of all things will you intercede for us with your Lord so that He may relieve us from this place of ours? Adam will say, 'I am not fit for this undertaking.' He will mention his mistakes he had committed, i.e., his eating off the tree though he had been forbidden to do so. He will add, 'Go to Noah, the first prophet sent by Allah to the people of the Earth.' The people will go to Noah who will say, 'I am not fit for this undertaking' He will mention his mistake which he had done, i.e., his asking his Lord without knowledge.' He will say (to them), 'Go to Abraham, Khalil Ar-Rahman.' They will go to Abraham who will say, 'I am not fit for this undertaking. He would mention three words by which he told a lie, and say (to them). 'Go to Moses, a slave whom Allah gave the Torah and spoke to, directly and brought near Him, for conversation.'

They will go to Moses who will say, 'I am not fit for this undertaking. He will mention his mistake he made, i.e., killing a person, and will say (to them), 'Go to Jesus, Allah's slave and His Apostle, and a soul created by Him and His Word.' (Be: And it was.) They will go to Jesus who will say, 'I am not fit for this undertaking but you'd better go to Muhammad the slave whose past and future sins have been forgiven by Allah.' So they will come to me, and I will ask my Lord's permission to enter His House and then I will be permitted. When I see Him I will fall down in prostration before Him, and He will leave me (in prostration) as long as He will, and then He will say, 'O Muhammad, lift up your head and speak, for you will be listened to, and intercede, for your intercession will be accepted, and ask (for anything) for it will be granted:' Then I will raise my head and glorify my Lord with certain praises which He has taught me. Allah will put a limit for me (to intercede for a certain type of people) I will take them out and make them enter Paradise." (Qatada said: I heard Anas saying that), the Prophet said, "I will go out and take them out of Hell (Fire) and let them enter Paradise, and then I will return and ask my Lord for permission to enter His House and I will be permitted.

When I will see Him I will fall down in prostration before Him and He will leave me in prostration as long as He will let me (in that state), and then He will say, 'O Muhammad, raise your head and speak, for you will be listened to, and intercede, for your intercession will be accepted, and ask, your request will be granted.' " The Prophet added, "So I will raise my head and glorify and praise Him as He has taught me. Then I will intercede and He will put a limit for me (to intercede for a certain type of people). I will take them out and let them enter Paradise." (Qatada added: I heard Anas saying that) the Prophet said, 'I will go out and take them out of Hell (Fire) and let them enter Paradise, and I will return for the third time and will ask my Lord for permission to enter His house, and I will be allowed to enter.

When I see Him, I will fall down in prostration before Him, and will remain in prostration as long as He will, and then He will say, 'Raise your head, O Muhammad, and speak, for you will be listened to, and intercede, for your intercession will be accepted, and ask, for your request will be granted.' So I will raise my head and praise Allah as He has taught me and then I will intercede and He will put a limit for me (to intercede for a certain type of people). I will take them out and let them enter Paradise." (Qatada said: I heard Anas saying that) the Prophet said, "So I will go out and take them out of Hell (Fire) and let them enter Paradise, till none will remain in the Fire except those whom Quran will imprison (i.e., those who are destined for eternal life in the fire)." The narrator then recited the Verse:-- "It may be that your Lord will raise you to a Station of Praise and Glory.' (17.79) The narrator added: This is the Station of Praise and Glory which Allah has promised to your Prophet.

Hilal ibn Yasar said: We were with Salim ibn Ubayd when a man from among the people sneezed and said: Peace be upon you.

Salim said: And upon you and your mother. Later he said: Perhaps you found something (annoying) in what I said to you.

He said: I wished you would not mention my mother with good or evil. He said: I have just said to you what the Messenger of Allah (saws) said. We were in the presence of the Messenger of Allah (saws) when a man from among the people sneezed, saying: Peace be upon you!

The Messenger of Allah (saws) said: And upon you and your mother. He then said: When one of you sneezes, he should praise Allah. He further mentioned some attributes (of Allah), saying: The one who is with him should say to him: Allah have mercy on you, and he should reply to them: Allah forgive us and you.

Abu Musa said, "I was with the Prophet when he was encamping at Al-Jarana (a place) between Mecca and Medina and Bilal was with him. A bedouin came to the Prophet and said, "Won't you fulfill what you have promised me?" The Prophet said, 'Rejoice (at what I will do for you).' The bedouin said, "(You have said to me) rejoice too often." Then the Prophet turned to me (i.e. Abu Musa) and Bilal in an angry mood and said, 'The bedouin has refused the good tidings, so you both accept them.' Bilal and I said, 'We accept them.' Then the Prophet asked for a drinking bowl containing water and washed his hands and face in it, and then took a mouthful of water and threw it therein saying (to us), "Drink (some of) it and pour (some) over your faces and chests and be happy at the good tidings." So they both took the drinking bowl and did as instructed. Um Salama called from behind a screen, "Keep something (of the water for your mother." So they left some of it for her.

Yahya related to me from Malik from his paternal uncle Abu Suhayl ibn Malik from his father that Kab al-Ahbar said to a man who took off his sandals, "Why have you taken off your sandals? Perhaps you have interpreted this ayat, 'Remove your sandals. You are in the pure valley of Tuwa?' (Sura 20 ayat 12) Do you know what the sandals of Musa were?"

Malik (the father of Abu Suhayl) said, "I do not know what the man answered." Kab said, "They were made from the skin of a dead donkey."

Allah's Apostle and one of his companions entered upon an Ansari man and the Prophet said to him, "If you have water kept overnight in a water skin, (give us), otherwise we will drink water by putting our mouth in it." The man was watering his garden then. He said, "O Allah's Apostle! I have water kept overnight; let us go to the shade." So he took them both there and poured water into a bowl and milked a domestic goat of his in it. Allah's Apostle drank, and then the man who had come along with him, drank.

The people of (the tribe of) Quraiza agreed upon to accept the verdict of Sa`d. The Prophet sent for him (Sa`d) and he came. The Prophet said (to those people), "Get up for your chief or the best among you!" Sa`d sat beside the Prophet and the Prophet said (to him), "These people have agreed to accept your verdict." Sa`d said, "So I give my judgment that their warriors should be killed and their women and children should be taken as captives." The Prophet said, "You have judged according to the King's (Allah's) judgment." (See Hadith No. 447, Vol. 5)

The Prophet assumed the state of Ihram for Umra and Hajj, and we to assumed it for Hajj with him. When we arrived at Mecca, the Prophet said, "Whoever does not possess a Hadi should regard his Ihram for Umra only." The Prophet had a Hadi with him. `Ali bin Abi Talib came to us from Yemen with the intention of performing Hajj. The Prophet said (to him), "With what intention have you assumed the Ihram, for your wife is with us?" `Ali said, "I assumed the lhram with the same intention as that of the Prophet ." The Prophet said, "Keep on the state of lhram, as we have got the Hadi."

I proceeded till I entered upon `Umar (and while I was sitting there), his gate-keeper Yarfa came to him and said, " `Uthman, `Abdur-Rahman, Az-Zubair and Sa`d ask your permission to come in." `Umar allowed them. So they entered, greeted, and sat down. (After a while the gatekeeper came) and said, "Shall I admit `Ali and `Abbas?'' `Umar allowed them to enter. Al-`Abbas said "O Chief of the believers! Judge between me and the oppressor (`Ali)." Then there was a dispute (regarding the property of Bani Nadir) between them (`Abbas and `Ali). `Uthman and his companions said, "O Chief of the Believers! Judge between them and relieve one from the other." `Umar said, "Be patient! beseech you by Allah, with Whose permission the Heaven and the Earth Exist! Do you know that Allah's Apostle said, 'Our property is not to be inherited, and whatever we leave is to be given in charity,' and by this Allah's Apostle meant himself?" On that the group said, "He verily said so." `Umar then faced `Ali and `Abbas and said, "I beseech you both by Allah, do you both know that Allah's Apostle said so?" They both replied, "Yes". `Umar then said, "Now I am talking to you about this matter (in detail) . Allah favored Allah's Apostle with some of this wealth which He did not give to anybody else, as Allah said: 'What Allah bestowed as Fai (Booty on His Apostle for which you made no expedition... ' (59.6) So that property was totally meant for Allah's Apostle, yet he did not collect it and ignore you, nor did he withhold it with your exclusion, but he gave it to you and distributed it among you till this much of it was left behind, and the Prophet, used to spend of this as the yearly expenditures of his family and then take what remained of it and spent it as he did with (other) Allah's wealth. The Prophet did so during all his lifetime, and I beseech you by Allah, do you know that?" They replied, "Yes." `Umar then addressed `Ali and `Abbas, saying, "I beseech you both by Allah, do you know that?" Both of them replied, "Yes." `Umar added, "Then Allah took His Apostle unto Him. Abu Bakr then said 'I am the successor of Allah's Apostle' and took over all the Prophet's property and disposed of it in the same way as Allah's Apostle used to do, and you were present then." Then he turned to `Ali and `Abbas and said, "You both claim that Abu Bakr did so-and-so in managing the property, but Allah knows that Abu Bakr was honest, righteous, intelligent, and a follower of what is right in managing it. Then Allah took Abu Bakr unto Him, 'I said: I am the successor of Allah's Apostle and Abu Bakr.' So I took over the property for two years and managed it in the same way as Allah's Apostle, and Abu Bakr used to do. Then you both (`Ali and `Abbas) came to me and asked for the same thing! (O `Abbas! You came to me to ask me for your share from nephew's property; and this (`Ali) came to me asking for his wives share from her father's property, and I said to you both, 'If you wish, I will place it in your custody on condition that you both will manage it in the same way as Allah's Apostle and Abu Bakr did and as I have been doing since I took charge of managing it; otherwise, do not speak to me anymore about it.' Then you both said, 'Give it to us on that (condition).' So I gave it to you on that condition. Now I beseech you by Allah, did I not give it to them on that condition?" The group (whom he had been addressing) replied, "Yes." `Umar then addressed `Abbas and `Ali saying, "I beseech you both by Allah, didn't I give you all that property on that condition?" They said, "Yes." `Umar then said, "Are you now seeking a verdict from me other than that? By Him with Whose Permission the Heaven and the Earth exists I will not give any verdict other than that till the Hour is established; and if you both are unable to manage this property, then you can hand it back to me, and I will be sufficient for it on your behalf." (See, Hadith No. 326, Vol. 4)

While we were returning from a Ghazwa (Holy Battle) with the Prophet, I started driving my camel fast, as it was a lazy camel A rider came behind me and pricked my camel with a spear he had with him, and then my camel started running as fast as the best camel you may see. Behold! The rider was the Prophet himself. He said, 'What makes you in such a hurry?" I replied, I am newly married " He said, "Did you marry a virgin or a matron? I replied, "A matron." He said, "Why didn't you marry a young girl so that you may play with her and she with you?" When we were about to enter (Medina), the Prophet said, "Wait so that you may enter (Medina) at night so that the lady of unkempt hair may comb her hair and the one whose husband has been absent may shave her pubic region.

Allah's Apostle sent me, Abu Marthad and Az-Zubair, and all of us were riding horses, and said, "Go till you reach Raudat-Khakh where there is a pagan woman carrying a letter from Hatib bin Abi Balta' a to the pagans of Mecca." So we found her riding her camel at the place which Allah's Apostle had mentioned. We said (to her),"(Give us) the letter." She said, "I have no letter." Then we made her camel kneel down and we searched her, but we found no letter. Then we said, "Allah's Apostle had not told us a lie, certainly. Take out the letter, otherwise we will strip you naked." When she saw that we were determined, she put her hand below her waist belt, for she had tied her cloak round her waist, and she took out the letter, and we brought her to Allah's Apostle Then `Umar said, "O Allah's Apostle! (This Hatib) has betrayed Allah, His Apostle and the believers! Let me cut off his neck!" The Prophet asked Hatib, "What made you do this?" Hatib said, "By Allah, I did not intend to give up my belief in Allah and His Apostle but I wanted to have some influence among the (Mecca) people so that through it, Allah might protect my family and property. There is none of your companions but has some of his relatives there through whom Allah protects his family and property." The Prophet said, "He has spoken the truth; do no say to him but good." `Umar said, "He as betrayed Allah, His Apostle and the faithful believers. Let me cut off his neck!" The Prophet said, "Is he not one of the Badr warriors? May be Allah looked at the Badr warriors and said, 'Do whatever you like, as I have granted Paradise to you, or said, 'I have forgiven you."' On this, tears came out of `Umar's eyes, and he said, "Allah and His Apostle know better."

This hadith has been transmitted by Minjab b. al-Harith Tamimi with the same chain of transmitters.

This hadith has been transmitted by Ibn Mughira on the authority of his father by another chain of transmitters.

It has been prohibited to ride the beast which eats dung.

A hadith like this has been transmitted by Abual-Rahman al-Araj on the authority of Abu Huraira.

A hadith like this has been transmitted by Ibn Tawus from his father on the authority of AbuHuraira.

A hadith like this has been narrated by Abu Yahya al-A'raj with the same chain of transmitters.

This hadith has been narrated by Husain with the same chain of transmitters, but no mention is made of Umm Ka'b.

This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

This hadith has been narrated on the authority of Jabir b. 'Abdullah through another chain of transmitters.

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

A hadith like this has been narrated by Yahya b. Abu Kathir with the same chain of transmitters.

A hadith like this has been narrated on the authority of Ibn Shihab through the same chain of transmitters.

This hadith has been narrated by 'A'isha (Allah be pleased with her) through another chain of transmitters.

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 narrated on the authority of Musa b. Abu Tamim with the same chain of transmitters.

This tradition has been narrated on the authority of Nu'man b. Bashir through another chain of transmitters.

The above hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

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 transmitted by Ibrahim b. Sa'd b. Malik on the authority of his father.

This hadith has been narrated on the authority of Abu Huraira through another chain ot transmitters.

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 on the authority of Ibn 'Abbas through another chain of transmitters.

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

A hadith like this has been narrated by Yabya b. Abu Kathir with the same chain of transmitters.

A hadith like this has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight alteration.

A hadith like this has been narrated on the same chain of transmitters by 'A'isha (Allah be pleased with her).

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

This hadith has been narrated on the authority of Bukair b. al-Ashajj with the same chain of transmitters.

This hadith has been reported on the authority of Yahya b. Abu Kathir with the same chain of transmitters.

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 'Amr b. Abu 'Amr with the same chain of transmitters.

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

This hadith has been reported on the authority of Imran b. Husain through another chain of narrators.

This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

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 hadith has been narrated on the authority of Ibn Umar through some other Chains of transmitters.

A similar hadith has been narrated on the authority of Abu Zinad through a different chain of transmitters.

This hadith has been narrated on the authority of Yazid b. Hurmuz through another chain of transmitters.

This hadith has been narrated on the authority of Jabir b. Samura through another chain of transmitters.

This hadith has been narrated on the authority of Abu Huraira by more than one chain of transmitters.

The same tradition has been handed down through more than one chain of transmitters.

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

The above tradition has also been narrated on the authority of Yunus through a different chain of transmitters.

This hadith has been narrated on the authority of Zakariya b. Abu Za'ida with the same chain of transmitters.

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

This hadith has been narrated on the authority of al-Aswad b. Qais with the same chain of transmitters.

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

This hadith has been narrated on the authority of Jabir b. Abdullah through another chain of transmitters.

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 reported on the authority of Abu Mas'ud Ansari through another chain of transmitters.

This hadith has been narrated on the authority of azid b. Abu Habib with the same chain of transmitters.

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 reported on the authority of Yahya b. Abu Kathir with the same chain of trarnmitteis.

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 Jabir b. 'Abdullah through another chain of transmitters.

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 bu been narrated on the authority of Abu Sa'id Khudri through another chain of transmitters.

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 narrated on the authority of Yazid b. Abu Habib with the same chain of transmitters.

This hadith has been reported on the authority of lbn 'Umar through two different chains of transmitters.

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.

This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

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

This hadith has been narrated on the authority of Abu Sa'id Khudri through another chain of transmitters.

A hadith like this has been narrated on the authority of Ibn Umar through another chain of transmitters.