Sahih Muslim

It has been reported on the authority of Mujashi' b. Mas'ud as-Sulami who said:I came to the Prophet (ﷺ) to offer him my pledge of migration. He said: The period of migration has expired (and those who wereto get the reward for this great act of devotion have got it). You may now give your pledge to serve the cause of Islam, to strive in the way of Allah and to follow the path of virtue

It has been reported on the authority of Mujashi' b. Mas'ud who said:I brought my brother Abu Ma'bad to the Messenger of Allah (may peace he upon him) after the conquest of Mecca and said: Messenger of Allah, allow him to swear his pledge of migration at your hand. He said: The period of migration is over with those who had to do it (and now nobody can get this meritorious distinctions) I said: For what actions will you allow him to bind himself in oath? He said: (He can do so) for serving the cause of Islam, for fighting in the way of Allah and for fighting in the cause of virtue. Abd Uthman said: I met Abd Ma'bad and told him what I had heard from Mujashi'. He said: He has told the truth

Another version of the tradition transmitted on the authority of Asim has the same wording but does not mention the name of Abu Ma'bad

It has been narrated on the authority of Ibn 'Abbas that the Messenger of Allah (ﷺ) said on the day of the Conquest of Mecca:There is no Hijra now, but (only) Jihad (fighting for the cause of Islam) and sincerity of purpose (have great reward) ; when you are asked to set out (on an expedition undertaken for the cause of Islam) you should (readily) do so

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

A'isha reported that the Messenger of Allah (ﷺ) was asked about migration, whereupon he said:There is no migration after the Conquest (of Mecca), but Jihad and sincere intention. When you are asked to set out (for the cause of Islam), you should set out

It has been narrated on the authority of Abu Sa'id al-Khudari that a Bedouin asked the Messenger of Allah (ﷺ) about Migration. He replied:Do you talk of Hijra? The affair of Hijra is very difficult. But have you got camels? The bedouin said: Yes. He asked: Do you pay the poor-rate payable on their account? He replied: Yes. He (the Holy Prophet) said: Go on doing good deeds (across the seas), for surely God will not leave any of your deeds unrewarded

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

It has been narrated on the authority of 'A'isha, the wife of the Prophet (ﷺ). She said:When the believing women migrated (to Medina) and came to the Messenger of Allah (ﷺ), they would be tested in accordance with the following words of Allah. the Almighty and Exalted:" O Prophet, when believing women come to thee to take the oath of fealty to thee that they will not associate in worship anything with God, that they will not steal. that, they will not commit adultery..." to the end of the verse (lx. 62). Whoso from the believing women accepted these conditions and agreed to abide by them were considered to have offered themselves for swearing fealty. When they had (formally) declared their resolve to do so, the Messenger of Allah (may peace he upon him) would say to them: You may go. I have confirmed your fealty. By God, the hand of the Messenger of Allah (ﷺ) never touched the hand of a woman. He would take the oath of fealty from them by oral declaration. By God, the Messenger of Allah (ﷺ) never took any vow from women except that which God had ordered him to take, and his palm never touched the palm of a woman. When he had taken their vow, he would tell them that he had taken the oath from them orally

It has been narrated on the authority of 'Urwa that 'A'isha described to him the way the Prophet (ﷺ) took the oath of fealty from women. She said:The Messenger of Allah (ﷺ) never touched a woman with his hand. He would only take a vow from her and when he had taken the (verbal) vow, he would say: You may go. I have accepted your fealty

It has been narrated on the authority of Abdullah b. 'Umar who said:We used to take oath to the Messenger of Allah (ﷺ) that we would listen to and obey his orders. He would tell us (to say in the oath): As far as it lies in my power

It has been narrated on the authority of Ibn 'Umar who said:The Messenger of Allah (ﷺ) inspected me on the battlefield on the Day of Uhud, and I was fourteen years old. He did not allow me (to take part in the fight). He inspected me on the Day of Khandaq-and I was fifteen yearsold, and he permitted me (to fight), Nafi' said: I came to 'Umar b. 'Abd al-'Aziz who was then Caliph, and narrated this tradition to him. He said: Surely, this is the demarcation between a minor and a major. So he wrote to his governors that they should pay subsistence allowance to one who was fifteen years old, but should treat those of lesser age among children

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)

It has been narrated on the authority of Ibn 'Umar who said:The Messenger of Allah (ﷺ) forbade that one should travel to the land of the enemy taking the Qur'an with him

It has been narrated on the authority of Abdullah b. Umar that the Messenger of Allah (ﷺ) used to forbid that one should travel to the land of the enemy taking the Qur'an (with him) lest it should fall into the hands of the enemy

It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (ﷺ) said:Do not take the Qur'an on a journey with you, for I am afraid lost it should fall into the hands of the enemy. Ayyub (one of the narrators in the chain of transmitters) said: The enemy may seize it and may quarrel with you over it

The above hadith has been narrated through several other chains with slight differences of wording

It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (ﷺ) had a race of the horses which had been especially prepared for the purpose from Hafya' to Thaniyyat al-Wada' (the latter being the winning post), and of those which had not been trained from Thaniyya to the mosque of Banu Zuraiq, and Ibn Umar was among those who took part in this race

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 b. 'Umar:" I came first in the race and my horse jumped into the mosque with me

It has been narrated on the authority of Ibn Umar that the Messenger of Allah (ﷺ) said:There will be great benefit in the forelock of the horses until the Day of judgment

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

It has been narrated on the authority of Jarir b. Abdullah who said:I saw that the Messenger of Allah (ﷺ) was twisting the forelock of a horse with his fingers and he was saying: (A great) benefit. i. e. reward (for rearing them for Jihad) and spoils of war, has been tied to the forelocks of horses until the Day of Judgment

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

The same tradition has been narrated on the authority of Urwat al-Bariqi who said that the Prophet (ﷺ) said:Great good is attached to the forelock of the horses until the Day of Judgment

Urwat al-Bariqi reported Allah's Messenger (ﷺ) having said this:Good is tied to the forelock of the horses. It Was said to him: Messenger of Allah, why is it so? He (the Prophet said): For reward and booty until the Day of Judgment

This hadith has been narrated with the same chain of transmitters with the difference that here instead of" Urwat al-Bariqi" there is" Urwa b. ja'd

A version of the tradition narrated on the authority of 'Urwat al-Bariqi does not mention (the words):" reward and booty

A version of the tradition transmitted on the authority of 'Urwa b. al-ja'd does not mention" reward and booty

It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (ﷺ) said:There is a blessing in the forelocks of the war horses

A hadith like this has been narrated on the authority of Anas through another chain of transmitters

It has been narrated on the authority of Abn Huraira that the Messenger of Allah (ﷺ) used to dislike the Shikal horse

This tradition has been narrated on the authority of Sufyan with the addition from Abd ar-Razzaq (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

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

It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace upon him) said:Allah has undertaken to look after the affairs of one who goes out to fight in His way believing in Him and affirming the truth of His Apostles. He is committed to His care that Re will either admit him to Paradise or bring him back to his home from where he set out with a reward or (his share of) booty. By the Being in Whose Hand is the life of Muhammad. If a person gets wounded in the way of Allah, he will come on the Day of Judgment with his wound in the same condition as it was when it was first inflicted; its colour being the colour of blood but its smell will be the smell of musk. By, the Being in Whose Hand is Muhammad's life, if it were not to be too hard upon the Muslime. I would not lag behind any expedition which is going to fight in the cause of Allah. But I do not have abundant means to provide them (the Mujahids) with riding beasts, nor have they (i. e. all of them) abundant means (to provide themselves with all the means of Jihad) so that they could he left behind. By the Being in Whose Hand is Muhammad's life, I love to fight in the way of Allah and be killed, to fight and again be killed and to fight again and be killed

The same tradition has been melted through another chain of transmitters

It has been narrated on the authority of Abu Huraira who said:Allah has undertaken to provide for one who leaves his home (only) to fight for His cause and to affirm the truth of His word; Allah will either admit him to Paradise or will bring him back home from where he had come out, with his reward and booty

It has been narrated on the authority of Abu Huraira that the Messenger of Allah (ﷺ) said:One who is wounded in the way of Allah-and Allah knows better who is wounded in His way-will appear on the Day of Judgment with his wound bleediing. The colour (of its discharge) will be the colour of blood, (but) its smell will be the smell of musk

It has been narrated on the authority of Abu Haraira that the Messenger of Allah (ﷺ) said:Every wound received by a Muslim in the way of Allah will appear on the Day of Judgment in the same condition as it was when it was inflicted, and would be bleeding profusely. The colour (of its discharge) will be the colour of blood, but its smell will be the smell of musk. By the Being in Whose Hand is Muhammad's life, if it were not hard upon the Muslims, I would not lag behind any expedition undertaken for Jihad, but I do not possess abundant means to provide the Mujahids with riding animals, nor do they (i. e. all of them) have abundant means (to provide themselves with all the means of Jihad) to follow me, nor would it please their hearts to stay behind me

It has been narrated on the authority of Abu Huraira who said:I heard the Messenger of Allah (ﷺ) say: I would not stay behind (when) an expedition (for Jihad was being mobilised) if it were going to be too hard upon the believers.... This is followed by the same words as have appeared in the previous tradition, but this tradition has the same ending as the previous hadith with a slight difference in the wording:" By the Being in Whose Hand is my life, I love that I should be killed in the way of Allah; then I should be brought back to life and be killed again in His way

It has been narrated on the authority of Abu Huraira that the Messenger of Allah (ﷺ) said:If it were not hard upon my Umma (to follow my example), I would not lag behind any expedition-as in the traditions gone before

Another version of the tradition narrated through a different chain of transmitters on the authority of Abu Huraira has the same wording as the previous tradition:" Allah takes care of one who goes out in the way of Allah" but ends in the words:" I would not lag behind any expedition which is undertaken to fight in the way of Allah, the Exalted

It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (ﷺ) said:" Nobody who dies and has something good for him with Allah will (ever like to) return to this world even though he were offered the whole world and all that is in its (as an inducement), except the martyr who desires to return and be killed in the world for the (great) merit of martyrdom that he has seen

It has been narrated on the authority of Anas b. Malik (through a different chain of transmitters) that the Messenger of Allah (ﷺ) said:Nobody who enters Paradise will (ever like to) return to this world even if he were offered everything on the surface of the earth (as an inducement) except the martyr who will desire to return to this world and be killed ten times for the sake of the great honour that has been bestowed upon him

It has been narrated on the authority of Abu Huraira who said:The Messenger of Allah (ﷺ) was asked: What deed could be an equivalent of Jihad in the way of Allah, the Almighty and Exalted? He answered: You do not have the strength to do that deed. The narrator said: They repeated the question twice or thrice. Every time he answered: You do not have the strength to do it. When the question was asked for the third time, he said: One who goes out for Jihad is like a person who keeps fasts, stands in prayer (constantly), (obeying) Allah's (behests contained in) the verses (of the Qur'an), and does not exhibit any lassitude in fasting and prayer until the Mujahid returns from Jihad in the way of Allah, the Exalted

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

It has been narrated on the authority of Nu'man b. Bashir who said:As I was (sitting) near the pulpit of the Messenger of Allah (ﷺ), a man said: I do not care if, after embracing Islam, I do not do any good deed (except) distributing drinking water among the pilgrims. Another said: I do not care if, after embracing Islam, I do not do any good deed beyond maintenance service to the Sacred Mosque. Another said: Jihad in the way of Allah is better than what you have said. 'Umar reprimanded them and said: Don't raise your voices near the pulpit of the Messenger of Allah (ﷺ) on Friday. When prayer was over, I entered (the apartment of the Holy Prophet) and asked his verdict about the matter in which they had differed. (It was upon this that) Allah, the Almighty and Exalted, revealed the Qur'anic verse:" Do you make the giving of drinking water to the pilgrims and the maintenance of the Sacred Mosque equal to (the service of those) who believe in Allah and the Last Day and strive hard in the cause of Allah. They are not equal in the sight of God. And Allah guides not the wrongdoing people" (ix)

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

It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (ﷺ) said:Leaving (for Jihad) in the way of Allah in the morning or in the evening (will merit a reward) better than the world and all that is in it

It has been narrated on the authority of Sahl b. Sa'd as-Sa'idi that the Messenger of Allah (ﷺ) said:The journey undertaken by a person in the morning (for Jihad) in the way of Allah (will merit a reward) better than the world and all that is in it

It has been narrated on the authority of Sahl b. Sa'd as-Sa'idi that the Messenger of Allah (ﷺ) said:A journey undertaken in the morning or evening (fond Jihad) in the way of Allah (will merit a reward) better than the world and all that is in it