Government in Hadíth

* On the authority of `Ubada Ibn al-Samit: We were with the Prophet in a gathering and he said, 'Swear to me that you will not worship anything besides God, Will not steal, and will not commit illegal sexual intercourse." Then (the Prophet) recited the whole verse (i.e. 60:12). The Prophet added, 'And whoever among you fulfills his pledge, his reward is with God; and whoever commits something of such sins and receives the legal punishment for it, that will be considered as the expiation for that sin, and whoever commits something of such sins and God screens him, it is up to God whether to excuse or punish him." [Bukhari: Volume 8, Book 81, Number 775]

* On the authority of Abdullah: God Messenger said in Hajjat al-Wada`, "Which month (of the year) do you think is most sacred?" The people said, "This current month of ours (the month of Dhu al-Hijjah)." He said, "Which town (country) do you think is the most sacred?" They said, "This city of ours (Mecca)." He said, "Which day do you think is the most sacred?" The people said, "This day of ours." He then said, "God, the Blessed, the Supreme, has made your blood, your property and your honor as sacred as this day of yours in this town of yours, in this month of yours (and such protection cannot be slighted) except rightfully." He then said thrice, "Have I conveyed God's Message (to you)?" The people answered him each time saying, 'Yes." The Prophet added, 'May God be merciful to you (or, woe on you)! Do not revert to disbelief after me by cutting the necks of each other.' [Bukhari: Volume 8, Book 81, Number 776]

* On the authority of Ubada Ibn al-Samit: I gave the pledge of allegiance to the Prophet with a group of people, and he said, "I take your pledge that you will not worship anything besides God, will not steal, will not commit infanticide, will not slander others by forging false statements and spreading it, and will not disobey me in anything good. Whoever among you fulfill all these (obligations of the pledge), his reward is with God. Whoever commits any of the above crimes and receives his legal punishment in this world that will be his expiation and purification. But if God screens his sin, it will be up to God, Who will either punish or forgive him according to His wish." Abu Abdullah said: "If a thief repents after his hand has been cut off, his witness well be accepted. Similarly, if any person, upon whom any legal punishment has been inflicted, repents, his witness will be accepted." [Bukhari: Volume 8, Book 81, Number 793]

* On the authority of Abdullah: When the Verse 'It is those who believe and confuse not their belief with wrong (i.e., worshipping others besides God): [6.82] was revealed, it became very hard on the companions of the Prophet and they said, "Who among us has not confused his belief with wrong (oppression)?" On that, God's Messenger said, "This is not meant (by the verse). Don't you listen to Luqman's statement: 'Indeed. Joining others in worship (shirk) with God is a great wrong indeed.' (31.13) [Bukhari: Volume 9, Book 84, Number 53]

* On the authority of Abdullah Ibn `Umar: A Bedouin came to the Prophet and said, "O God's Messenger! What are the biggest sins? The Prophet said, "To join others in worship with God (shirk)." The Bedouin said, "What is next?" The Prophet said, "To be undutiful to one's parents." The Bedouin said "What is next?" The Prophet said "To take a false oath." The Bedouin said, "What is a false oath'?" The Prophet said, "The false oath through which one deprives a Muslim of his property (unjustly)." [Bukhari: Volume 9, Book 84, Number 55]

* On the authority of Abu Burda, Abu Musa said, "I came to the Prophet along with two men (from the tribe) of Ash'ariyin, one on my right and the other on my left, while God's Messenger was brushing his teeth (with a siwak), and both men asked him for some employment. The Prophet said, 'O Abu Musa (O Abdullah Ibn Qays!).' I said, 'By Him Who sent you with the Truth, these two men did not tell me what was in their hearts and I did not feel (realize) that they were seeking employment.' As if I were looking now at his siwak being drawn to a corner under his lips, and he said, 'We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or Abdullah Ibn Qays!) Go to Yemen.'" The Prophet then sent Mu`adh Ibn Jabal after him and when Mu`adh reached him, he spread out a cushion for him and requested him to get down (and sit on the cushion). Behold! There was a fettered man beside Abu Musa. Mu`adh asked, "Who is this (man)?" Abu Musa said, "He was a Jew and became a Muslim and then reverted back to Judaism." Then Abu Musa requested Mu`adh to sit down but Mu`adh said, "I will not sit down until he has been killed. This is the judgment of God and His Messenger (for such cases) and repeated it thrice. Then Abu Musa ordered that the man be killed, and he was killed. Abu Musa added, "Then we discussed the night prayers and one of us said, 'I pray and sleep, and I hope that God will reward me for my sleep as well as for my prayers.'" [Bukhari: Volume 9, Book 84, Number 58]

* On the authority of Abu Hurayrah: When the Prophet died and Abu Bakr became his successor and some of the Arabs reverted to disbelief, `Umar said, "O Abu Bakr! How can you fight these people although God's Messenger said, 'I have been ordered to fight the people until they say: 'None has the right to be worshipped but God, 'and whoever said, 'None has the right to be worshipped but God', God will save his property and his life from me, unless (he does something for which he receives legal punishment) justly, and his account will be with God?' "Abu Bakr said, "By God! I will fight whoever differentiates between prayers and Zakat as Zakat is the right to be taken from property (according to God's Orders). By God! If they refused to pay me even a kid they used to pay to God's Messenger, I would fight with them for withholding it." `Umar said, "By God, It was nothing, but I noticed that God opened Abu Bakr's chest towards the decision to fight, therefore I realized that his decision was right." [Bukhari: Volume 9, Book 84, Number 59]

* On the authority of `Ali: Whenever I tell you a narration from God's Messenger, by God, I would rather fall down from the sky than ascribe a false statement to him, but if I tell you something between me and you (not a Hadíth) then it was indeed a trick (i.e., I may say things just to cheat my enemy). No doubt I heard God's Messenger saying, "During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will abandon their religion as an arrow goes out of the game. So, where-ever you find them, kill them, for whoever kills them shall have reward on the Day of Resurrection." [Bukhari: Volume 9, Book 84, Number 64]

* On the authority of Abu Hurayrah, God's Messenger said, "Whoever obeys me, obeys God, and whoever disobeys me, disobeys God, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me." [Bukhari: Volume 9, Book 89, Number 251]

* On the authority of Abdullah Ibn `Umar: God's Messenger said, "Surely! Everyone of you is a guardian and is responsible for his charges: the Imam (ruler) of the people is a guardian and is responsible for his subjects; a man is the guardian of his family (household) and is responsible for his subjects; a woman is the guardian of her husband's home and of his children and is responsible for them; and the slave of a man is a guardian of his master's property and is responsible for it. Surely, every one of you is a guardian and responsible for his charges." [Bukhari: Volume 9, Book 89, Number 252]

* On the authority of Muhammad Ibn Jubayr Ibn Mut'im: That while he was included in a delegation of Quraysh staying with Mu`awiyyah, Mu`awiyyah heard that Abdullah Ibn `Amr had said that there would be a king from Qahtan tribe, whereupon he became very angry. He stood up, and after glorifying and praising God as He deserved, said, "To proceed, I have come to know that some of you men are narrating things which are neither in God's Book, nor has been mentioned by God's Messenger . Such people are the ignorant among you. Beware of such vain desires that mislead those who have them. I have heard God's Messenger saying, 'This matter (of the caliphate) will remain with the Quraysh, and none will rebel against them, but God will throw him down on his face as long as they stick to the rules and regulations of the religion (Islam).'" [Bukhari: Volume 9, Book 89, Number 253]

* On the authority of `Ali: The Prophet sent an army unit (for some campaign) and appointed a man from the Ansar as its commander and ordered them (the soldiers) to obey him. (During the campaign) he became angry with them and said, "Didn't the Prophet order you to obey me?" They said, "Yes." He said, "I order you to collect wood and make a fire and then throw yourselves into it." So they collected wood and made a fire, but when they were about to throw themselves into, it they started looking at each other, and some of them said, "We followed the Prophet to escape from the fire. How should we enter it now?" So while they were in that state, the fire extinguished and their commander's anger abated. The event was mentioned to the Prophet and he said, "If they had entered it (the fire) they would never have come out of it, for obedience is required only in what is good." (See Hadíth No. 629. Vol. 5) [Bukhari: Volume 9, Book 89, Number 259]

* On the authority of Tarif Abi Tamima: I saw Safwan and Jundab and Safwan's companions when Jundab was advising. They said, "Did you hear something from God's Messenger?" Jundab said, "I heard him saying, 'Whoever does a good deed in order to show off, God will expose his intentions on the Day of Resurrection (before the people), and whoever puts the people into difficulties, God will put him into difficulties on the Day of Resurrection.'" The people said (to Jundab), "Advise us." He said, "The first thing of the human body to purify is the abdomen, so he who can eat nothing but good food (halal and earned lawfully) should do so, and he who does as much as he can that nothing intervene between him and Paradise by not shedding even a handful of blood, (i.e. murdering) should do so." [Bukhari: Volume 9, Book 89, Number 266]

* On the authority of Thabit al-Bunani: Anas Ibn Malik said to a woman of his family, "Do you know such-and-such a woman?" She replied, "Yes." He said, "The Prophet passed by her while she was weeping over a grave, and he said to her, 'be afraid of God and be patient.' The woman said (to the Prophet). 'Go away from me, for you do not know my calamity.'" Anas added, "The Prophet left her and proceeded. A man passed by her and asked her, 'what has God's Messenger said to you?' She replied, 'I did not recognize him.' The man said, 'He was God's Messenger."' Anas added, "so that woman came to the gate of the Prophet and she did not find a gate-keeper there, and she said, 'O God's Messenger! By God; I did not recognize you!' The Prophet said, 'No doubt, patience is at the first stroke of a calamity.'" [Bukhari: Volume 9, Book 89, Number 268]

* On the authority of Abu Mas`ud al-Ansari: A man came to God's Messenger and said, "O God's Messenger! By God, I fail to attend the morning congregational prayer because so-and-so (i.e., Mu`adh Ibn Jabal) prolongs the prayer when he leads us for it." I had never seen the Prophet more furious in giving advice than he was on that day. He then said, "O people! Some of you make others dislike (good deeds, i.e. prayers etc). So whoever among you leads the people in prayer, he should shorten it because among them there are the old, the weak and the busy (needy having some jobs to do). (See Hadíth No. 90, Vol. 1) [Bukhari: Volume 9, Book 89, Number 273]

* On the authority of Abdullah Ibn al-Sa'di: That when he went to `Umar during his Caliphate. `Umar said to him, "Haven't I been told that you do certain jobs for the people but when you are given payment you refuse to take it?" Abdullah added: I said, "Yes." `Umar said, "Why do you do so?" I said, "I have horses and slaves and I am living in prosperity and I wish that my payment should be kept as a charitable gift for the Muslims." `Umar said, "Do not do so, for I intended to do the same as you do. God's Apostles used to give me gifts and I used to say to him, 'give it to a needier one than me.' Once he gave me some money and I said, 'give it to a needier person than me,' whereupon the Prophet said, 'Take it and keep it in your possession and then give it in charity. Take what ever comes to you of this money if you are not keen to have it and not asking for it; otherwise (i.e., if it does not come to you) do not seek to have it yourself.'"

* On the authority of Abdullah Ibn `Umar: I have heard `Umar saying, "the Prophet used to give me some money (grant) and I would say (to him), and ‘Give it to a needier one than me.' Once he gave me some money and I said, 'Give it to a needier one than me.' The Prophet said (to me), 'Take it and keep it in your possession and then give it in charity. Take whatever comes to you of this money while you are not keen to have it and not asking for it; take it, but you should not seek to have what you are not given. [Bukhari: Volume 9, Book 89, Number 277]
* On the authority of Um Salama: God's Messenger said, "I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to his other (brother) then he (the latter) should not take it, for I am giving him only a piece of fire." (See Hadíth No. 638, Vol. 3). [Bukhari: Volume 9, Book 89, Number 281]
* On the authority of Abu Qatada: God's Messenger said on the Day of (the battle of) Hunayn, "Whoever has killed an infidel and has a proof or a witness for it, then the salb (arms and belongings of that deceased) will be for him." I stood up to seek a witness to testify that I had killed an infidel but I could not find any witness and then sat down. Then I thought that I should mention the case to God's Messenger; (and when I did so) a man from those who were sitting with him said, "The arms of the killed person he has mentioned, are with me, so please satisfy him on my behalf." Abu Bakr said, "No, he will not give the arms to a bird of Quraysh and deprive one of God's lions of it who fights for the cause of God and His Messenger." God's Messenger stood up and gave it to me, and I bought a garden with its price, and that was my first property which I owned through the war booty.

* The people of Hijaz said, "a judge should not pass a judgment according to his knowledge, whether he was a witness at the time he was the judge or before that" and if a litigant gives a confession in favor of his opponent in the court, in the opinion of some scholars, the judge should not pass a judgment against him until the latter calls two witnesses to witness his confession. Some people of Iraq said, "a judge can pass a judgment according to what he hears or witnesses (the litigant's confession) in the court itself, but if the confession takes place outside the court, he should not pass the judgment unless two witnesses witness the confession." Some of them said, "a judge can pass a judgment depending on his knowledge of the case as he is trust-worthy, and that a witness is required just to reveal the truth. The judge's knowledge is more than the witness." Some said, "a judge can judge according to his knowledge only in cases involving property, but in other cases he cannot." al-Qasim said, "a judge ought not pass a judgment depending on his knowledge if other people do not know what he knows, although his knowledge is more than the witness of somebody else because he might expose himself to suspicion by Muslims and cause Muslims to have unreasonable doubt.” [Bukhari: Volume 9, Book 89, Number 282]
* On the authority of Abu Humayd al-Sa'idi: The Prophet appointed a man from the tribe of Bani Asad, called Ibn al-Utabiyya to collect the Zakat. When he returned (with the money) he said (to the Prophet), "this is for you and this has been given to me as a gift." The Prophet stood up on the pulpit (Sufyan said he ascended the pulpit), and after glorifying and praising God, he said, "what is wrong with the employee whom we send (to collect Zakat from the public) then he returns to say, 'this is for you and that is for me?' Why didn't he stay at his father's and mother's house to see whether he will be given gifts or not? By Him in Whose Hand is my life, whoever takes anything illegally will bring it on the Day of Resurrection by carrying it over his neck; if it is a camel, it will be grunting; if it is a cow, it will be mooing; and if it is a sheep it will be bleating." The Prophet then raised both his hands until we saw the whiteness of his armpits (and he said), "No doubt! Haven't I conveyed God's Message?" and he repeated it three times. [Bukhari: Volume 9, Book 89, Number 286]

* On the authority of Aishah: 'Utba Ibn Abi Waqqas said to his brother Sa'd Ibn Abi Waqqas, "the son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Conquest of Mecca, Sa'd took him and said. (This is) my brother's son whom my brother has asked me to take into my custody." 'Abd Ibn Zam'a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they brought their case before God's Messenger. Sa'd said, "O God's Messenger! This boy is the son of my brother and he entrusted him to me." 'Abd Ibn Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father." God's Messenger said, "The boy is for you, O 'Abd Ibn Zam'a." Then God's Messenger further said, "The child is for the owner of the bed, and the stone is for the adulterer," He then said to Sawda bint Zam'a, "Veil (screen) yourself before him," when he saw the child's resemblance to 'Utba. The boy did not see her again until he met God. [Bukhari: Volume 9, Book 89, Number 293]

* On the authority of Ibn `Umar: God's Messenger sent an army unit headed by Usama Ibn Zayd and the people criticized his leadership. The Prophet said (to the people), "If you are criticizing his leadership now, then you used to criticize his father's leadership before. By God, he (Usama's father) deserved the leadership and used to be one of the most beloved persons to me, and now his son (Usama) is one of the most beloved persons to me after him. “[Bukhari: Volume 9, Book 89, Number 297]

* On the authority of Ibn `Umar: The Prophet sent (an army unit under the command of) Khalid Ibn al-Walid to fight against the tribe of Bani Jadhima and those people could not express themselves by saying, "Aslamna," but they said, "Saba'na! Saba'na! “Khalid kept on killing some of them and taking some others as captives, and he gave a captive to everyone of us and ordered every one of us to kill his captive. I said, "By God, I shall not kill my captive and none of my companions shall kill his captive." Then we mentioned that to the Prophet and he said, "O God! I am innocent of what Khalid Ibn al-Walid has done," and repeated it twice. [Bukhari: Volume 9, Book 89, Number 299]

* On the authority of Zayd Ibn Thabit: Abu Bakr sent for me owing to the large number of casualties in the battle of al-Yamama, while `Umar was sitting with him. Abu Bakr said (to me), `Umar has come to my and said, 'A great number of memorizers of the Qur’an were killed on the day of the battle of al-Yamama, and I am afraid that the casualties among the memorizers of the Qur’an may increase on other battle-fields whereby a large part of the Qur’an may be lost. Therefore I consider it advisable that you (Abu Bakr) should have the Qur'an collected.' I said, 'How dare I do something which God's Messenger did not do?' `Umar said, By God, it is something beneficial.' `Umar kept on pressing me for that until God opened my chest for that for which He had opened the chest of `Umar and I had in that matter, the same opinion as `Umar had." Abu Bakr then said to me (Zayd), "You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for God's Messenger. So you should search for the fragmentary scripts of the Qur’an and collect it (in one Book)." Zayd further said: By God, if Abu Bakr had ordered me to shift a mountain among the mountains from one place to another it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said (to `Umar and Abu Bakr), "How can you do something which God's Messenger did not do?" Abu Bakr said, "By God, it is something beneficial." Zayd added: So he (Abu Bakr) kept on pressing me for that until God opened my chest for that for which He had opened the chests of Abu Bakr and `Umar, and I had in that matter, the same opinion as theirs. So I started compiling the Qur’an by collecting it from the leafless stalks of the date-palm tree and from the pieces of leather and hides and from the stones, and from the chests of men (who had memorized the Qur’an). I found the last verses of Surat al-Tawbah: ("Verily there has come unto you a Messenger (Muhammad) from amongst yourselves--' (9.128-129) from Khuzaymah or Abi Khuzaymah and I added to it the rest of the Surah. The manuscripts of the Qur’an remained with Abu Bakr until God took him unto Him. Then it remained with `Umar until God took him unto Him, and then with Hafsa bint `Umar. [Bukhari: Volume 9, Book 89, Number 301]

* On the authority of Abu Layla Ibn Abdullah Ibn `Abd al-Rahman Ibn Sahl: Sahl Ibn Abi Hathma and some great men of his tribe said, Abdullah Ibn 'Sahl and Muhaiyisa went out to Khaybar as they were struck with poverty and difficult living conditions. Then Muhaiyisa was informed that Abdullah had been killed and thrown in a pit or a spring. Muhaiyisa went to the Jews and said, "By God, you have killed my companion." The Jews said, "By God, we have not killed him." Muhaiyisa then came back to his people and told them the story. He, his elder brother Huwaiyisa and '`Abd al-Rahman Ibn Sahl came (to the Prophet) and he who had been at Khaybar, proceeded to speak, but the Prophet said to Muhaiyisa, "The eldest! The eldest!" meaning, "Let the eldest of you speak." So Huwaiyisa spoke first and then Muhaiyisa. God's Messenger said, "The Jews should either pay the blood money of your (deceased) companion or be ready for war." After that God's Messenger wrote a letter to the Jews in that respect, and they wrote that they had not killed him. Then God's Messenger said to Huwaiyisa, Muhaiyisa and Abd al-Rahman, "Can you take an oath by which you will be entitled to take the blood money?" They said, "No." He said (to them), "Shall we ask the Jews to take an oath before you?" They replied, "But the Jews are not Muslims." So God's Messenger gave them one hundred she-camels as blood money from his own. Sahl added: When those she-camels were made to enter the house, one of them kicked me with its leg. [Bukhari: Volume 9, Book 89, Number 302]

* On the authority of Abu Hurayrah and Zayd Ibn Khalid al-Juhani: A Bedouin came and said, "O God's Messenger, Judge between us according to God's Book." His opponent stood up and said, "He has said the truth, so judge between us according to God's Laws." The Bedouin said, "My son was a laborer for this man and committed illegal sexual intercourse with his wife. The people said to me, 'Your son is to be stoned to death,' so I ransomed my son for one hundred sheep and a slave girl. Then I asked the religious learned men and they said to me, 'Your son has to receive one hundred lashes plus one year of exile.' “The Prophet said, "I shall judge between you according to God's Book (Laws)! As for the slave girl and the sheep, it shall be returned to you, and your son shall receive one-hundred lashes and be exiled for one year. O you, Unays, the Prophet addressed some man, "Go in the morning to the wife of this man and stone her to death." So Unays went to her the next morning and stoned her to death. [Bukhari: Volume 9, Book 89, Number 303]

* On the authority of al-Miswar Ibn Makhrama: The group of people whom `Umar had selected as candidates for the Caliphate gathered and consulted each other. Abd al-Rahman said to them, "I am not going to compete with you in this matter, but if you wish, I would select for you a caliph from among you; so all of them agreed to let Abd al-Rahman decide the case. When the candidates placed the case in the hands of Abd al-Rahman, the people went towards him and nobody followed the rest of the group nor obeyed any after him. The people then followed Abd al-Rahman and consulted him all those nights until there came the night we gave the oath of allegiance to 'Uthman. al-Miswar (Ibn Makhrama) added: Abd al-Rahman called on me after a portion of the night had passed and knocked on my door until I got up, and he said to me, "I see you have been sleeping! By God, during the last three nights I have not slept enough. Go and call al-Zubayr and Sa'd.' So I called them for him and he consulted them and then called me saying, 'Call `Ali for me." I called `Ali and he held a private talk with him until very late at night, and then 'Al, got up to leave having had much hope (to be chosen as a Caliph) but Abd al-Rahman was afraid of something concerning `Ali. Abd al-Rahman then said to me, "Call 'Uthman for me." I called him and he kept on speaking to him privately until the Mu'adhdhin put an end to their talk by announcing the call for prayer for the Fajr (dawn) prayer. When the people finished their morning prayer and that (six men) group gathered near the pulpit, Abd al-Rahman sent for all the Muhájirún (emigrants) and the Ansar present there and sent for the army chief who had performed the Hajj with `Umar that year. When all of them had gathered, Abd al-Rahman said, "None has the right to be worshipped but God," and added, "Now then, O `Ali, I have looked at the people's tendencies and noticed that they do not consider anybody equal to 'Uthman, so you should not incur blame (by disagreeing)." Then Abd al-Rahman said (to 'Uthman), "I gave the oath of allegiance to you on condition that you will follow God's Laws and the traditions of God's Messenger and the traditions of the two Caliphs after him." So Abd al-Rahman gave the oath of allegiance to him, and so did the people including the Muhajirun (emigrants) and the Ansar and the chiefs of the army staff and all the Muslims. [Bukhari: Volume 9, Book 89, Number 314]

* On the authority of Anas Ibn Malik: That he heard `Umar's second speech he delivered when he sat on the pulpit on the day following the death of the Prophet `Umar recited the Tashahhud while Abu Bakr was silent. `Umar said, "I wish that God's Messenger had outlived all of us, i.e., had been the last (to die). But if Muhammad is dead, God nevertheless has kept the light amongst you from which you can receive the same guidance as God guided Muhammad with that. Abu Bakr is the companion of God's Messenger He is the second of the two in the cave. He is the most entitled person among the Muslims to manage your affairs. Therefore get up and swear allegiance to him." Some people had already taken the oath of allegiance to him in the shed of Bani Sa'ida but the oath of allegiance taken by the public was taken at the pulpit. I heard `Umar saying to Abu Bakr on that day. "Please ascend the pulpit," and kept on urging him until he ascended the pulpit whereupon, all the people swore allegiance to him. [Bukhari: Volume 9, Book 89, Number 326]

* Abu Hurayrah, RAA, reported: The Messenger of God (PBUH) said: People are subservient to the Quraysh: the Muslims among them being subservient to the Muslims among them, and the disbelievers among the people being subservient to the disbelievers among them.
 [SM: 3389]
* Abdullah Ibn `Umar, may God be pleased with them, reported: The Messenger of God (PBUH) said: The Caliphate will remain among the Quraysh even if only two persons are left (on the earth).  [SM: 3392]
* Jabir Ibn Samurah, RAA, reported: I joined the company of the Prophet (PBUH) with my father and I heard him say: This Caliphate will not end until there have been twelve Caliphs among them. Then he (the Prophet) said something that I could not follow. I said to my father: What did he say? He said, He has said, All of them will be from the Quraysh. [SM: 3393]
* Umar's Hadíth, RAA: Abdullah Ibn `Umar reported: People said to `Umar: Appoint anyone as your successor. He said: If I would appoint my successor, (I would because) one better than me did so. (He meant Abu Bakr). If I would leave you alone, (I would do so because) one better than me, i.e. the Messenger of God (PBUH), left you. Abdullah says: When he mentioned the Messenger of God (PBUH) I understood that he would not appoint anyone as Caliph. [SM: 3399]
* Abu Musa, RAA, related: Two of my cousins and I entered the apartment of the Prophet (PBUH). One of them said: Messenger of God, appoint us rulers of some lands that the Almighty and Glorious God has entrusted to your care. The other also said something similar. He said: By God, we do not appoint to this position one who asks for it nor anyone who is covetous for the same. [SM: 3402]
* Ibn `Umar, may God be pleased with them, reported: The Prophet (PBUH) said: every one of you is a caretaker, and is responsible for his consignment. The ruler is a caretaker of people, and is responsible for his subjects. A man is a caretaker of his family, and is responsible for them. A woman is a caretaker of her husband's house and children, and is responsible for them. A slave is a caretaker of his master's property, and is responsible for it. All of you are caretakers, and all of you are responsible for their consignment. [SM: 3408]
* Abu Hurayrah, RAA, said: One day the Messenger of God (PBUH) stood among us (to deliver a sermon). He talked about the misappropriation of booty, and declared it to be a serious matter and a grave sin. Then he said: I should not find that any of you might come on the Day of Judgment with a growling camel mounted on his neck, and should appeal to me for help saying: Messenger of God, help me, and I should say: I have no authority to help you; I already communicated to you. I should not find that any of you might come on the Day of Judgment with a whining horse mounted on his neck, and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I conveyed to you. I should not find that one of you might come on the Day of Judgment with a bleating ewe mounted on his neck, and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I conveyed to you. I should not find that anyone of you might come on the Day of Judgment with a person crying loudly mounted on his neck and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I conveyed to you. I should not find that any of you might come on the Day of Judgment with fluttering clothes wrapped round his neck and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I already conveyed to you (the warning from the Almighty). I should not find that any of you might come on the Day of Judgment with a heap of gold and silver placed on his neck and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I already conveyed to you (the warning from the Almighty. [SM: 3412]
* Ibn Abbas, may God be pleased with them, reported: The Qur'anic injunction: “O You who believe, obey God, His Messenger and those in authority from amongst you” was revealed in respect of Abdullah Ibn Hudhafah Ibn Qays Ibn 'Adi al-Sahmi who was dispatched by the Prophet (PBUH) as leader of a military campaign. [SM: 3416]
* Abu Hurayrah, RAA, narrated: The Prophet (PBUH) said: Who so obeys me obeys God, and who so disobeys me disobeys God. Who so obeys the commander (appointed by me) obeys me, and who so disobeys the commander disobeys me. [SM: 3417]

* Ibn `Umar, may God be pleased with them, reported: The Prophet (PBUH) said: It is obligatory upon a Muslim that he should listen (to the ruler appointed over him) and obey him whether he likes it or not, except that he is ordered to do a sinful thing. If he is ordered to do a sinful act, a Muslim should neither listen to him nor should he obey his orders. [SM: 3423]
* Ali, RAA, reported: The Messenger of God (PBUH) sent a force (on a mission) and appointed over them a man. He kindled a fire and said: enter it. Some people made up their minds to enter it (the fire), (carrying out the order of their commander), but the others said: We fled from the fire (that's why we have come into the fold of Islam). The matter was reported to the Messenger of God (PBUH). He said to those who contemplated entering (the fire at the order of their commander): If you had entered it, you would have remained there until the Day of Judgment. He commended the act of the latter group and said: There is no submission in matters involving God's disobedience or displeasure. Submission is obligatory only in what is good (and reasonable). [SM: 3424]
* Abu Hurayrah, RAA, reported: The Prophet of God (PBUH) said: a commander (of the Muslims) is a shield for them. They fight behind him and they are protected by (him from tyrants and aggressors). If he enjoins fear of God, the Exalted and Glorious, and dispenses justice, there will be a (great) reward for him; and if he enjoins otherwise, it redounds on him. [SM: 3428]

* Abu Hurayrah, RAA, reported: The Prophet (PBUH) said: Children of Israel were ruled over by the Prophets. When one Prophet died, another succeeded him; but after me there are no prophets and there will be caliphs and they will be quite large in number. His Companions said: what do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights. God (Himself) will question them about the subjects whom He had entrusted to them. [SM: 3429]
* Abdullah Ibn Mas`ud, RAA, reported: The Messenger of God (PBUH) said: After me there will be favoritism and many things that you will not like. They (his Companions) said: Messenger of God, what do you order that one should do if anyone from us has to live through such a time? He said: You should discharge your own responsibility (by obeying your Amir), and ask God to concede your right (by guiding the Amir to the right path or by replacing him by one more just and God-fearing). [SM: 3430]
* Usayd Ibn Hudayr, RAA, reported: a man from the Ansar took the Messenger of God (PBUH) aside and said to him: Will you not appoint me governor as you have appointed so-and-so? He (the Messenger of God) said: You will surely come across preferential treatment after me, so you should be patient until you meet me at the Cistern (al-Kawthar). [SM: 3432]
* Hudhayfah Ibn al-Yaman, RAA, reported: People used to ask the Messenger of God (PBUH) about the good times, but I used to ask him about bad times fearing lest they overtake me. I said: Messenger of God, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one? He said: Yes. I asked: Will there be a good time again after that bad time? He said: Yes, but therein will be a hidden evil. I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know good points as well as bad points. I asked: Will there be a bad time after this good one? He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Who so responds to their call they will throw them into the fire. I said: Messenger of God, describe them for us. He said: All right. They will be a people having the same complexion as ours and speaking our language. I said: Messenger of God, what do you suggest if I happen to live in that time? He said: You should stick to the main body of the Muslims and their leader. I said: If they have no (such thing as the) main body and have no leader? He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state. [SM: 3434]
* Ibn Abbas, RAA, reported: The Messenger of God (PBUH) said: One who found in his Amir (leader) something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a hand-span and then he died would die the death of one belonging to the days of Jahiliyah. [SM: 3438]
* Jabir, RAA, narrated: We were one thousand and four hundred on the Day of al-Hudaybiyah we swore fealty to him (the Prophet) and `Umar was holding the Prophet's hand (when he was sitting) under the tree (called) Samurah (to administer the oath to the Companions). We took oath to the effect that we would not flee (from the battlefield if there was an encounter with the Meccans), but we did not take oath to fight to death.  [SM: 3449]
* al-Musaiyib Ibn Hazn's Hadíth, may God be pleased with them: Sa'id Ibn al-Musaiyib reported: My father was one of those who swore fealty to the Messenger of God (PBUH) near the tree. When we passed that way next year intending to perform the Hajj, the place of the tree was hidden to us. If you could point out clearly, you would (certainly) be knowing better. [SM: 3459]
* Salamah's Hadíth, RAA: It has been narrated on the authority of Yazid Ibn Abi 'Ubayd who said: I asked Salamah as to what effect he had sworn fealty to the Messenger of God (PBUH) on the Day of al-Hudaybiyah He said: To the effect that we will die fighting. [SM: 3462]
* Abdullah Ibn Zayd's Hadíth, RAA: 'Abbad Ibn Tamim reported that a person came to Abdullah Ibn Zayd and said: Here is Ibn Hanzhalah getting people swear allegiance to him. He (Abdullah) asked: To what effect? He replied: To the effect that they will die for him. Abdullah said: I will never swear allegiance to this effect after the Messenger of God (PBUH). [SM: 3463]
* Salamah Ibn al-Akwa's Hadíth, RAA: Yazid Ibn Abi Ubayd reported that Salamah Ibn al-Akwa' visited al-Hajjaj who said to him: O son of al-Akwa', you have returned to old habits and come to live again in desert areas with the Bedouins (after your migration). He said: No, but the Messenger of God (PBUH) has permitted me to live in the desert. [SM: 3464]
* Mujashi' Ibn Mas`ud al-Sulami, RAA, reported: I came to the Prophet (PBUH) to offer him my pledge of migration. He said: The period of migration has expired (and those who were to 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 God and to follow the path of virtue.  [SM: 3465]
* Ibn Abbas, RAA, reported: The Messenger of God (PBUH) said on the Day of the Conquest of Mecca: There is no Hijrah 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.  [SM: 3467]
* Aishah, may God be pleased with her, reported: The Messenger of God (PBUH) 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. [SM: 3468]
* Abu Sa'id al-Khudri, RAA, reported: A Bedouin asked the Messenger of God (PBUH) about Migration. He replied: Do you talk of Hijrah? The affair of Hijrah is very difficult. But have you got camels? The Bedouin said: Yes. He asked: Do you pay the poor-due payable on their account? He replied: Yes. He (the Prophet) said: Go on doing good deeds (across the seas), for surely God will not leave any of your deeds unrewarded. [SM: 3469]
* Abdullah Ibn `Umar, may God be pleased with them, reported:  We used to take oath to the Messenger of God (PBUH) 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. [SM: 3472]
* Ibn `Umar, may God be pleased with them, reported: The Messenger of God (PBUH) inspected me on the battlefield on the Day of Uhud, and I was fourteen years old. He did not allow me. He inspected me on the Day of the Ditch. He allowed me. [SM: 3473]
* Abu Hurayrah, RAA, reported: The Messenger of God (PBUH) said: God 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 Messengers. He is committed to His care that He 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 God, he will come on the Day of Judgment with his wound in the same condition as it was when it was first inflicted; its color being the color 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 Muslims, I would not lag behind any expedition which is going to fight in the cause of God. 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 be left behind. By the Being in Whose Hand is Muhammad's life, I love to fight in the way of God and be killed, to fight and again be killed and to fight again and be killed. [SM: 3484]
* Anas Ibn Malik, RAA, reported: The Messenger of God (PBUH) said: Nobody who dies and has something good for him with God will (ever like to) return to this world even though he were offered the whole world and all that is in it (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. [SM: 3488]
* Abu Hurayrah, RAA, reported: The Messenger of God (PBUH) said: God laughs at two men, both of whom will enter Paradise (though) one of them kills the other. They said: Messenger of God, how is it? He said: One of them fights in the way of God, the Almighty and Exalted, and dies a martyr. Then God turns in mercy to the murderer who embraces Islam, fights in the way of God, the Almighty and Exalted, and dies a martyr.  [SM: 3504]
* Abu Musa al-Ash`ari, RAA, reported: A desert Arab came to the Prophet (PBUH) and said: Messenger of God, one man fights for the spoils of war; another fights that he may be remembered, and another fights that he may see his (high) position (achieved as a result of his valor in fighting). Which of these is fighting in the cause of God? The Messenger of God (PBUH) said: One who fights with the aim of exalting the word of God is a fighter in the way of God. [SM: 3524]
* Umar Ibn al-Khattab, RAA, reported: The Messenger of God (PBUH) said: (The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of God and His Messenger (PBUH) is for the sake of God and His Messenger (PBUH); and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated. [SM: 3530]
* Abu Hurayrah, RAA, reported: The Messenger of God (PBUH) said: While a man walks along a path, finds a thorny twig lying on the way and puts it aside, God would appreciate it and forgive him. The Prophet (PBUH) said: The martyrs are of five kinds: one who dies of plague; one who dies of diarrhea (or cholera); one who is drowned; one who is buried under debris and one who dies fighting in the way of God, the Great and Almighty. [SM: 3538]
* Abu Hurayrah, RAA, stated: The Prophet (PBUH) said: Traveling is a tortuous experience. It deprives a person of his sleep, his food and drink. When one of you has accomplished his purpose; he should hasten his return to his family. [SM: 3554]
* Anas Ibn Malik, RAA, reported: The Messenger of God (PBUH) would not come (back) to his family by night. He would come to them in the morning or in the evening. [SM: 3555]
* Abu Hurayrah, RAA, reported: God's Messenger (PBUH) said: The vilest name in God's sight is Malik al-Amlak (King of Kings). The narration transmitted on the authority of Ibn Abu Shaybah (contains these words): There is no king but God, the Exalted and Glorious. [SM: 3993]