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• This tradition has also been transmitted b …
  This tradition has also been transmitted by Abu Huraira through a different chain of narrators. This version dies not mention that the Prophet ﷺ said to Abu Bakr: Raise your voice a litte ; or he said to Umar: Lower your voice a little. But this version adds: The Prophet said: I heard you; Bilal; reciting ; you were reciting partly from this surah and partly from that surah. He said: This is all good speech ; Allah has combined one part with the other; The Prophet ﷺ said: All of you were correct.
  e Prophet ﷺ said: All of you were correct.  +
• This tradition has also been transmitted by Ibn Umar through a different chain of narrators like the one narrated by AlQanabi. This version has I forgot to ask the number of rakahs he offered.  +
• This tradition has also been transmitted t …
  This tradition has also been transmitted through a different chain of narrators by Ibn Umar to the same effect. This version adds A woman in the sacred state while wearing ihram should not be veiled or wear gloves.Abu Dawud said This tradition has also been transmitted by Hatim Bin Ismail and Yahya Bin Ayoub from Mousa Bin Uqbah from Nafi as reported by AlLaith. This has also been narrated by Mousa Bin Tariq from Mousa Bin Uqbah as a statement of Ibn Umar not of the Prophet. Similarly; this tradition has also been transmitted by Ubaid Allah Bin Umar; Malik and Ayoub as a statement of Ibn Umar not of the Prophet. Ibrahim Bin Said AlMadini narrated this tradition from Nafi on the authority of Ibn Umar from the Prophet ﷺ A woman in the sacred state wearing ihram must not be veiled or wear gloves.Abu Dawud said Ibrahim Bin Said AlMadini is a traditionist of Madina. Not many traditions have been narrated by him.
  many traditions have been narrated by him.  +
• This tradition has also been transmitted b …
  This tradition has also been transmitted by Ata Bin Abi Rabah on the authority of Saad Bin Saeed through a different chain of narrators.Abu Dawud said: Abd Rabbihi and Yahya Bin Saeed also narrated this tradition from the Prophet ﷺ omitting the name of the Companion mursal. Their grandfather Zaid prayed along with the Prophet ﷺ.
  ther Zaid prayed along with the Prophet ﷺ.  +
• This tradition has also been transmitted to the same effect through a different chain of narrators by Umrah from her sister Umrah daughter of Abdulrahman who was older than her.  +
• This tradition has also been transmitted by Muadh through a different chain of narrators to the same effect.  +
• This tradition has also been transmitted by Saad Bin Hisham Bin Amir with a different chain of narrators.  +
• This tradition has also been transmitted b …
  This tradition has also been transmitted by AlZuhri through a different chain of narrators to the same effect. AlZuhri added in his version: This was a special concession for him. If a man commits this act today; the expiation is necessary for him.Abu Dawud said: AlLaith Bin Sad; AlAwzai; Mansur Bin AlMutamir and Irak Bin Malik have narrated this tradition like the one narrated by Ibn Uyainah. AlAwzai narrated in his version the words: Beg pardon of Allah.
  is version the words: Beg pardon of Allah.  +
• This tradition has also been transmitted by Saad Bin Abi Waqqas from the Prophet ﷺ in a similar manner through a different chain of narrators.  +
• This tradition has also been transmitted by Muhammad Bin Muslim through a different chain of narrators. This version adds; While he is sitting before he gives the salutation.  +
• This tradition has also been transmitted b …
  This tradition has also been transmitted by Ibrahim Bin Mousa AlRazi; from Isa; on the authority of Ibn Jabir to the same effect.Abu Dawud said: Abdullah Bin AlAla narrated on the authority of Nafi saying: When the twilight was about to disappear; he alighted and combined both the prayers.
  he alighted and combined both the prayers.  +
• This tradition has also been transmitted b …
  This tradition has also been transmitted by Yala Bin Umayah through a different chain of narrators. This version adds The Apostle of Allaah ﷺ commanded him to take it off the tunic and to take a bath twice or thrice. The narrator then transmitted the rest of the tradition.
  hen transmitted the rest of the tradition.  +
• This tradition has also been transmitted by Aisha through a different chain of narrators from the Prophet ﷺ to the same effect. Abu Dawud said Jafar did not hear any tradition from AlZuhri. AlZuhri gave him his writing.  +
• This tradition has also been transmitted by AlZuhri through a different chain of narrators. This version has Abu Bakr said its due is the payment of zakat. He used the word a rope of a Camel  +
• This tradition has also been transmitted by Isa Bin Abi Isa Alsailahini from Abu AlMughirah; as Ibn Almusaffa said.  +
• This tradition has also been transmitted through another chain of narrators by Dhu Mikhbar; the nephew of the Negus. This version adds: He Bilal called for prayer unhurriedly.  +
• This tradition has also been transmitted through a different chain of narrators by Abdullah Bin Zaid. He said: My grandfather pronounced the Iqamah.  +
• This tradition has also been transmitted by Sufyan through a different chain of narrators. This version has: He raised his hands once in the beginning. Some narrated: raised his hands once only.  +
• This tradition has also been transmitted b …
  This tradition has also been transmitted by Abu Huraira through a different chain of narrators to the same effect. This version adds: He should then prolong it afterwards as much as he likes.Abu Dawud said: This tradition has been transmitted by Hammad Bin Salamah; Zuhair Bin Muawiyah and a group of narrators from Hisham. They transmitted it as a statement of Abu Huraira himself mauquf.This tradition has also been transmitted by Ibn aown from Muhammad Bin Seereen. This version has the wordings: These two rakahs were short.
  the wordings: These two rakahs were short.  +
• This tradition has also been transmitted t …
  This tradition has also been transmitted through a different chain of narrators by Rifaah Bin Rafi. This version goes: When you get up and face the qiblah; what Allah wishes you to recite. And when you bow; put your palms on your knees and stretch out your back. When you prostrate yourself; do it completely so that you are at the rest. When you raise yourself then sit on your left thigh.
  aise yourself then sit on your left thigh.  +
• This tradition has been handed down on the authority of Salman AlKhair through another chain of transmitters.  +
• This tradition has been handed down through a different chain of transmitter with the addition of the following words at the end: Do you milk them on the day they arrive at the water? He replied: Yes.  +
• This tradition has been handed down through a different chain of transmitters.  +
• This tradition has been handed down through several other chains of transmitters. One of the chaines has the addition of the following words from Abdullah Bin Umar: I came first in the race and my horse jumped into the Masjid with me.  +
• This tradition has been handed down through another chain of transmitters.  +
• This tradition has been handed down through a different chain Of transmitters with the following change in the wording: I was fourteen years old and he thought me too young to participate in the fight.  +
• This tradition has been hanoed down through a different chain of transmitters on the authority of Hisham with aslight variation in the wording.  +
• This tradition has been narrated by Abdulrahman Bin Abi Laila through a different chain of narrators. This version has He decided that she would be given to Jafar and said Her maternal aunt is with him i.e.; his wife.  +
• This tradition has been narrated by Abu Jafar; the muadhdhin of Uryan Masjid at Kufah ; from Abu AlMuthanna; the muadhdhin of masjid Alakbar at kufah on the authority of Ibn Umar. The rest of the tradition was transmitted in a like manner.  +
• This tradition has been narrated by Abu Qatadah through a different chain of transmitters to the same effect from the prophet ﷺ. This version adds: then he may remain sitting after praying two RAKAHS or may go for his work.  +
• This tradition has been narrated by Dawud …
  This tradition has been narrated by Dawud Bin Sawar AlMuzani through a different chain of transmitters and to the same effect. This version adds; if any of you marries his slave-girl to his male-slave or his servant; he should not look at her private part below her navel and above her knees.Abu Dawud said: Waki misunderstood the name of Dawud Bin Sawar. Abu Dawud AlTayalisi has narrated this tradition from him. He said: Anu Hamzah Sawar AlSairafi.
  him. He said: Anu Hamzah Sawar AlSairafi.  +
• This tradition has been narrated by Hishim …
  This tradition has been narrated by Hishim through the same chain of transmitters with a little difference in the wording. He said: His wound began to bleed that very night and it continued to bleed until he died. He has made the addition that it was then that a non-believing poet said: Hark; O Sad; Saad of Banu Muadh; What have the Quraiaa and Nadir done? By thy life! Saad Bin Muadh>br> Was steadfast on the morn they departed. You have left your cooking-pot empty; While the cooking-pot of the people is hot and boiling. Abu Hubab the nobleman has said; O Qainuqa; do not depart. They were weighty in their country just aa rocks are weighty in Maitan.
  eir country just aa rocks are weighty in Maitan.  +
• This tradition has been narrated by Ibn Abu Najah through a different chain of transmitters up to the word: Zahaqa; This version does not contain the second verse and substitutes Sanam for Nusub both the words mean idol or image that is worshipped.  +
• This tradition has been narrated by Muawyia Bin Salim with the same chain of transmitters except for the words: I was sitting beside the Messenger of Allah and some other minor alterations.  +
• This tradition has been narrated by Sufyan …
  This tradition has been narrated by Sufyan through a different chain of transmitters. This version does not have the words then he did not repeat. Sufyan said: The words then he did not repeat were narrated to us later on at Kufah by him Yazid.Abu Dawud said: This tradition has also been transmitted by Hushaim; Khalid; and Ibn Idris from Yazid. They did not mention the words then he did not repeat
  t mention the words then he did not repeat  +
• This tradition has been narrated by the ga …
  This tradition has been narrated by the game authority Yazid Bin Hurmus through a different chain of transmitters with the following difference in the elucidation of one of the points raised by Najda in his letter to Ibn Abas: The Messenger of Allah ﷺ used not to kill the children; so thou shouldst not kill them unless you could know what Khadir had known about the child he killed; or you could distinguish between a child who would grow up to he a believer and a child who would grow up to be a non-believer ; so that you killed the prospective non-believer and left the prospective believer Aasi de.
  and left the prospective believer Aasi de.  +
• This tradition has been narrated by the same authority through different chain of transmitters.  +
• This tradition has been narrated on the au …
  This tradition has been narrated on the authority of Salama who said: We fought by the side of the Messenger of Allah ﷺ at Hunain. When we encountered the enemy; I advanced and ascended a hillock. A man from the enemy side turned towards me and I shot him with an arrow. He ducked and hid himself from me. I could not understand what he did; but all of a sudden I saw that a group of people appeared from the other hillock. They and the Companions of the Prophet ﷺ met in combat; but the Companions of the Prophet turned back and I too turned back defeated. I had two mantles; one of which I was wrapping round the waist covering the lower part of my body and the other I was putting around my shoulders. My waist-wrapper got loose and I held the two mantles together. In this downcast condition I passed by the Messenger of Allah ﷺ who was riding on his white mule. He said: The son of Akwa finds himself to be utterly perplexed. Wher. the Companions gathered round him from all sides. the Messenger of Allah ﷺ got down from his mule. picked up a handful of dust from the ground; threw it into their enemy faces and said: May these faces be deformed 1 There was no one among the enemy whose eyes were not filled with the dust from this handful. So they turned back fleeing. and Allah the Exalted and Glorious defeated them; and the Messenger of Allah ﷺ distributed their booty among the Muslims.
  distributed their booty among the Muslims.  +
• This tradition has been narrated on the same authority through a different chain of transmitters. Another version of the tradition narrated on the authority of Shuba does not include the words: He took the Messenger of Allah ﷺ Aasi de.  +
• This tradition has been narrated on the authority of Sufyan with the addition from Abd AlRazzaq one of the narrators explaining the meaning of shikal as a bone whose right back foot and left front foot or left back foot and right front foot are white.  +
• This tradition has been narrated on the authority of Abu Ayoub through a different chain of transmitters having the same wording.  +
• This tradition has been narrated on the authority of Numan Bin Bashir through another chain of transmitters.  +
• This tradition has been narrated through a …
  This tradition has been narrated through a different chain of transmitters; but the version of Hammad is more perfect. This version goes; then the Messenger of Allah ﷺ prayed; it does not have the words; led us in prayer ; nor the words they made a sign. Thereupon the people said : Yes. He then raised his head. The version does not mention the words he uttered the takbir. He then uttered the takbir and made the prostration as usual or prolonged it. He then raised his head. The narrator then prostration as usual or prolonged it. He then raised his head. The narrator then finished the tradition and did not mention the words that follow it. He did not mention the words they made a sign; but Hammad Bin Zaid mentioned them in his version.Abu dawud said: Anyone who narrated this tradition did not mention the words then he uttered the takbir; nor the words he returned
  ered the takbir; nor the words he returned  +
• This tradition has been narrated through a different chain of transmitters.  +
• This tradition has been narrated through more; than one chain of transmitters.  +
• This tradition has been reported by Hammad …
  This tradition has been reported by Hammad Bin Salamah through the same chain of narrators and conveying a similar meaning. This version adds in the beginning: He uttered TAKBIR Allahu akbar ; and in the end : when he finished the prayer; he said : I am a human being; I was sexually defiled.Abu Dawud said : This tradition has been narrated AlZuhri from Abu Salamah Bin Abdulrahman on the authority of Abu Huraira. It says: When he stood at the place of prayer; we waited for his utterance of takbir Allah-u akbar.He went away and said : remain as you were.Another version on the authority of Muhammad reporting from the Prophet ﷺ says: He uttered takbir Allah-u-Akbar and then made a sign to the people; meaning sit down. He then went away and took a bath. This tradition has also been narrated through a different chain. It says: The Messenger of Allah ﷺ uttered takbir Allah-u-akbar in a prayer.Abu Dawud said: Another version through a different chain says; The Prophet ﷺ uttered takbir Allah-u akbar.
  he Prophet ﷺ uttered takbir Allah-u akbar.  +
• This tradition has been reported by Umar Bin AlKhattab through a different chain of narrators. He narrated it to the same effect and that is more correct.  +
• This tradition has been reported through a …
  This tradition has been reported through another chain of narrators on the authority of Aishah.Abu Dawud said: Yahya Bin Saeed AlQattan said to a person: Narrate these two tradition from me; that is to say; one tradition on the authority of AlAmash from Habib about kissing ; another through the same chain about a woman who has prolonged flow of bloos and she is asked to perform ablution for every prayer. Yahya said: Narrate from me that both these traditions are weak in respect of their chains.Abu Dawud said: AlThawri is reported to have said: Habib narrated this tradition to us only on the authority of Urwat AlMuzani; that is; he did not narrated any tradition on the authority of Urwah Bin AlZubair.Abu Dawud said: Hamzah AlZayat reported a sound tradition on the authority of Habib; from Urwah Bin AlZubair from Aishah.
  abib; from Urwah Bin AlZubair from Aishah.  +
• This tradition has been reported through anothee chain. Abdulrahman one of the sub-narrators; said I do not know if it in the hadith or not; meaning the words doubting their fidelity and spying into their lapses.  +
• This tradition has been transmitted by Abu …
  This tradition has been transmitted by Abu Huraira from the Prophet ﷺ. This version has: He said each time: He should give her the appropriate beating according to Allahs Book; but not Hurl reproaches at her. He said a fourth time: If she does it again; he should give her the appropriate beating according to Allahs Book; and then should sell her even if only for a rope of hair.
  sell her even if only for a rope of hair.  +