It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) concerning this saying of Allah Almighty, "And those who are patient in al-ba'sa', al-darra' and at the time of al-ba's" [Surah al-Baqarah: 177] , that he said: "Al-ba'sa'" means poverty and hardship, "al-darra'" means illness and affliction, and "hin al-ba's" means the time of fighting and battle. This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.

It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) concerning this saying of Allah Almighty, "But whoever is pardoned something by his brother" [Surah al-Baqarah: 178] , that he said: This refers to deliberate murder, that is, killing done intentionally, in which the family of the slain person agree to the blood money. This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.

It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) concerning this saying of Allah Almighty, "And payment to him with kindness" [Surah al-Baqarah: 178] , that he said: The one who is obliged to pay the due should pay it with good conduct and in a fine manner. This hadith is sahih (authentic) on the condition of Imam Bukhari and Imam Muslim, but the two Shaykhs did not record it.

It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) ruled for retribution (qisas). This hadith is sahih (authentic) on the condition of Imam Bukhari and Imam Muslim, but the two Shaykhs did not record it.

Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) narrated that he delivered a sermon to the people in Basrah, and reciting Surah al-Baqarah before them, he explained its rulings. When he reached this verse, "If he leaves wealth, (it is obligatory to make) a bequest for the parents" [Surah al-Baqarah: 180] , he said: This verse has been abrogated. Then he mentioned the rulings that come after it. This hadith is sahih (authentic) on the condition of Imam Bukhari and Imam Muslim, but the two Shaykhs did not record it.

It is narrated from Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) that he went to visit a sick man of Banu Hashim. The man intended to make a bequest, but Sayyiduna Ali (may Allah be pleased with him) forbade him and said: Allah Almighty says, "If he leaves khayr", that is, if he leaves "wealth" (in large quantity). So leave your wealth for your heirs. This hadith is sahih (authentic) on the condition of Imam Bukhari and Imam Muslim, but the two Shaykhs did not record it.

It is narrated from Sayyiduna Mu'adh bin Jabal (may Allah be pleased with him) that the stages of change in fasting were as follows: When the Messenger of Allah (peace and blessings be upon him) came to Madinah, he (peace and blessings be upon him) used to fast three days of every month and the day of Ashura. Then Allah Almighty made fasting obligatory and revealed the verses from "O you who believe, fasting has been prescribed for you as it was prescribed for those before you" up to His saying, "And upon those who are able to fast (but do not) is a ransom: feeding a poor person" [Surah al-Baqarah: 183-184] . At that time the rule was that whoever wished would fast, and whoever wished would feed a poor person, and that would suffice for him. Then Allah Almighty revealed the other verse, from "The month of Ramadan in which the Qur'an was revealed" up to "So whoever of you witnesses the month, let him fast it" [Surah al-Baqarah: 185] . So Allah Almighty made fasting binding on the resident who is healthy, and granted a concession to the sick and the traveller, while keeping the ransom (feeding) for the elderly person who is unable to fast. So these were the two initial stages of fasting. And at first, during the night of fasting, people were permitted to eat, drink and go to their wives as long as they had not slept, but after sleeping all of this became forbidden. Then a man of the Ansar called Sirmah (may Allah be pleased with him) worked the whole day while fasting. In the evening he came home, and after the Isha prayer sleep overcame him and he slept without eating or drinking anything. In the morning he rose still fasting, and the Messenger of Allah (peace and blessings be upon him) saw him in a state of severe exhaustion and weakness. He (peace and blessings be upon him) said: "What is the matter, that I see you so exhausted?" He said: O Messenger of Allah, I worked yesterday, and when I came home I lay down from fatigue and fell asleep, and so I began the morning fasting (without the pre-dawn meal). Likewise, Sayyiduna Umar (may Allah be pleased with him) had been intimate with one of his slave women or his free wife after sleeping. He came to the Prophet (peace and blessings be upon him) and mentioned it, and Allah Almighty revealed the verses from "It has been made lawful for you, on the night of fasting, to go to your wives" up to "Then complete the fast until the night" [Surah al-Baqarah: 187] (which permitted eating, drinking and intimacy throughout the night). This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.

It is narrated from Sayyiduna Jarir bin Abdullah al-Bajali (may Allah be pleased with him) concerning this saying of Allah Almighty, "Call upon Me, I will respond to you" [Surah Ghafir: 60] , that he said: Its meaning is, "Worship Me, and I will answer your supplication." This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.

It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) concerning this saying of Allah Almighty, "They are a garment for you and you are a garment for them" [Surah al-Baqarah: 187] , that he said: It means that they are a source of tranquillity and comfort for you, and you are a source of tranquillity and comfort for them. This hadith is sahih (authentic) on the condition of Imam Bukhari, but the two Shaykhs (Bukhari and Muslim) did not record it.

It is narrated from Aslam Abu Imran, the freed slave of Banu Tujib, that he said: We were at Constantinople. Uqbah bin Amir al-Juhani was commander over the people of Egypt and Fadalah bin Ubayd al-Ansari over the people of Syria (may Allah be pleased with them both). A great army of the Romans came out, so we Muslims also formed a great rank against them. Then a man from among the Muslims charged at the Roman rank until he entered among them. Then he came back towards us, and the people cried out and said: "He has thrown himself into destruction with his own hands." At this Sayyiduna Abu Ayyub al-Ansari (may Allah be pleased with him), the eminent Companion of the Messenger of Allah (peace and blessings be upon him), said: "O people, you are interpreting this verse in this way, whereas this verse was revealed concerning us, the Ansar. When Allah granted dominance to His religion and its helpers became many, we said to one another secretly, without the Messenger of Allah (peace and blessings be upon him) knowing: Our properties have been ruined; if only we could now stay with them and set them right (through farming and care). So Allah revealed a rejection of what we had intended, and Allah, the Mighty and Majestic, revealed this verse: 'And spend in the way of Allah and do not throw yourselves into destruction with your own hands' [Surah al-Baqarah: 195] . So the destruction meant staying behind (abandoning jihad) to look after those properties, which is what we had intended; and so we were commanded to fight (jihad)." Thereafter Sayyiduna Abu Ayyub (may Allah be pleased with him) continued to fight in the way of Allah until Allah, the Mighty and Majestic, took his soul. This hadith is sahih (authentic) on the condition of Imam Bukhari and Imam Muslim, but the two Shaykhs did not record it.