It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that on the occasion of the Treaty of Hudaybiyah the people were commanded to sacrifice replacements for the sacrificial animals (that had been held back) in the year they would enter Makkah. So they replaced them, and since camels had become expensive and scarce, they were granted the concession that whoever could not find a camel could buy a cow and sacrifice it.

It is narrated from Abu Hadir al-Himyari that he said: I set out for Umrah in the year when the people of Syria were besieging Ibn al-Zubayr in Makkah, and some people of my tribe sent sacrificial animals with me. When we reached the Syrian army, they prevented us from entering the Haram, so I sacrificed the animals right there and came out of ihram. Then the following year I set out to make up my Umrah, and I asked Ibn Abbas about the matter. He said: "Offer the sacrificial animal again, for the Messenger of Allah (peace and blessings be upon him) commanded his Companions to offer, in Umrat al-Qada, replacements for the animals they had sacrificed in the year of Hudaybiyah." Amr said: My father used to be worried about this, and he would say: I do not know whether the Companions gave replacements in Umrat al-Qada for the animals of Hudaybiyah or not, until Abu Hadir narrated this hadith. This hadith has a sahih (authentic) chain of narration, and the two Shaykhs did not record it. Abu Hadir is an acceptable (maqbul) and truthful narrator from the people of Yemen.

It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) addressed Makkah and said: "How pure a city you are, and you are the most beloved to me! Had your people (Quraysh) not driven me out from here, I would not have settled anywhere other than you." This hadith has a sahih (authentic) chain of narration, but the two Shaykhs did not record it.

It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) that he heard the Messenger of Allah (peace and blessings be upon him) speaking: he (peace and blessings be upon him) forbade women in the state of ihram from wearing gloves, wearing the niqab, and wearing garments touched by wars or saffron. Apart from that, they may wear whatever coloured garments they like, whether dyed with safflower, or silk, or jewellery, or trousers, or a shirt, or leather socks. This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs did not record it.

It is narrated from Sayyiduna Sa'd bin Abi Waqqas (may Allah be pleased with him) that he would go out of Madinah, and if he found a woodcutter who had cut a fresh branch from one of the trees of Madinah, he would seize his belongings. When he was spoken to about this, he would say: "I will not give up spoils that the Messenger of Allah (peace and blessings be upon him) has granted me," even though he was among the very wealthy people. This hadith has a sahih (authentic) chain of narration, but the two Shaykhs did not record it.

It is narrated from Amir bin Sa'd that Sayyiduna Sa'd (may Allah be pleased with him) was riding to his palace in the valley of al-Aqiq when he found a slave cutting trees, so he seized his belongings. When he returned, the slave's owners came to him and asked for their things back. He said: "Allah forbid that I should return something that the Messenger of Allah (peace and blessings be upon him) has granted me as a reward!" So he did not return anything. This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.

It is narrated from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that a man from Banu Amr bin Awf and a man from Banu Khudrah differed, or disputed, about the mosque "founded on piety from the first day" [Surah al-Tawbah: 108] . The Awfi said: "It is the Mosque of Quba." The Khudri (Abu Sa'id) said: "It is the mosque of the Messenger of Allah (peace and blessings be upon him) (the Prophet's Mosque)." So they both came to the Prophet (peace and blessings be upon him) and asked him about it, and he (peace and blessings be upon him) said: "It is this mosque of mine, and in that (the Mosque of Quba) too there is much good." This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs did not record it; and Unays bin Abi Yahya, unlike his brother Ibrahim, is (trustworthy).

It is narrated from Sayyiduna Usayd bin Zuhayr al-Ansari (may Allah be pleased with him), who was one of the Companions of the Prophet (peace and blessings be upon him), that the Prophet (peace and blessings be upon him) said: "Offering one prayer in the Mosque of Quba is equal to one Umrah." This hadith has a sahih (authentic) chain of narration, but the two Shaykhs did not record it; however, one of its narrators, Abu al-Abrad, is unknown (majhul).

It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) used to go frequently to (the Mosque of) Quba, sometimes on foot and sometimes riding. This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it with these words.

It is narrated from the Mother of the Believers, Sayyidah Aishah (may Allah be pleased with her), that the Messenger of Allah (peace and blessings be upon him) got up (at night), put on his clothes and went out. I told my slave girl Barirah to follow him and see where he went. So she followed him until he came to al-Baqi' (the graveyard), and he stood in the nearest part of it for as long as Allah willed. Then he turned back, and Barirah arrived before him. Sayyidah Aishah said: Barirah told me about it, and I did not mention it to the Messenger of Allah (peace and blessings be upon him) until morning. Then, in the morning, I mentioned it to him, and he (peace and blessings be upon him) said: "I was sent to the people of al-Baqi' to supplicate for them." This hadith has a sahih (authentic) chain of narration, but the two Shaykhs did not record it.