'Uthman b. `Affan reported God's messenger as saying, "He who is treacherous to the Arabs will not be included in my intercession and will not receive my love." Tirmidhi transmitted it, saying this is a gharib tradition which he knew only among the traditions of Husain b. `Umar who is not considered by traditionsits to be strong.

Umm al-Harir, client, of Talha. b. Malik, said she heard her patron telling that God's messenger said, "One of the signs of the approach of the last hour will be the destruction of the Arabs." Tirmidhi transmitted it.

Abu Huraira reported God's messenger as saying, "The kingdom will belong to Quraish, the legal authority to the Ansar, the office of making the call to prayer to the Abyssinians, and faithfulness to Azd [*] ," i.e., the Yemen. *This is Azd Shanua a Yemen tribe. In a version in mauquf form Tirmidhi transmitted it, saying this is sounder.

Abdallah b. Muti said his father [*] told of hearing God's messenger say on the day of the conquest of Mecca, "No member of Quraish will be killed in custody after this day and on to the day of resurrection." *Mutii b. al-Aswad. Istiab, p. 282, tells that hie name was al-'As, but the Prophet changed it to Muti (obedient), saying he was not disobedient (`as). Muslim transmitted it.

Abu Naufal Mu'awiya b. Muslim told that he saw `Abdallah b. az-Zubair on the hill-road leading to Medina [1] . Quraish and others began to go past him, and when `Abdallah b. `Umar came past he stopped where he was and said, "Peace be upon you, Abu Khubaib; peace be upon you, Abu Khubaib; peace be upon you, Abu Khubaib! I swear by God that I was forbidding you to do what would lead to this. I swear by God that I was forbidding you to do what would lead to this. I swear by God that I was forbidding you to do what would lead to this. I swear by God that I have known you were given to fasting, praying by night and joining ties of relationship. I swear by God that a people among whom you are reckoned the worst is a wicked people [2] ." A version has, ``a good people". `Abdallah b. `Umar then moved on. When al-Hajjaj heard of 'Abdallah stopping and of what he had said, he sent and had Ibn az-Zubair taken down from his palm-trunk and cast among the graves of the Jews. He then sent for his mother, Asma' daughter of Abu Bakr, but she refused to go to him. He then sent the messenger back to say she must come, or he would send someone for her who would drag her by the hair. She refused to go saying, "I swear by God that I shall not go to you till you send someone for me to drag me by my hair." He called for his smooth leather sandals, and taking them went off in a hurry [3] . Then when he went in to see her, he said, "What do you think of the way I have dealt with God's enemy?" She replied, "I consider that you have spoiled his worldly interests and that he has spoiled your interests in the next world. I heard that you were addressing him as the son of the woman with two girdles. I swear by God that I am the woman with two girdles, one of which was used by me to tie up the food of God's messenger and of Abu Bakr out of reach of animals, and the other is the girdle with which no woman can dispense. God's messenger told us that Thaqif would have among them a great liar and one who would cause destruction, and I consider that the one who was to cause destruction is no other than you." He then got up and left her, and said no more to her. 1. The reference is to Abdallah's dead body where he was crucified on the outskirts of Mecca. 2. Mirqat, 5:515, explains this as meaning that a people who think such a good man to be the worst of them are indeed wicked. The version which follows gives a twist to the meaning, suggesting that a people among whom he is the worst must be very good. 3. Or, swaggering. Muslim transmitted it.

Nafi told that two men came to Ibn `Umar during the civil war. of Ibn az-Zubair and said, "The people have done what you see, and you are `Umar's son and the companion of God's messenger, so what prevents you from going forth [1] ?" He replied, "What prevents me is the fact that God has made it unlawful for me to shed my brother Muslim's blood." They asked if God most high had not said, "And fight with them till there is no dissension [2] ," to which Ibn `Umar replied, "We have fought till there was no dissension and the religion was God's, but you want to fight so that there may be dissension and the religion may pertain to someone other than God." i.e., in revolt. Quran; 2:193, 8:39 Bukhari transmitted it.

Abu Huraira told that at-Tufail b. Amr ad-Dausi came to God's messenger and said, "Daus have perished; they have disobeyed and refused, so supplicate God to punish them." The people thought he would do so, but he said, "0 God, give Daus guidance and bring them [*] ." *Mirqat 5:517, explains this as meaning either to bring them as emigrants to Medina or to bring them into obedience to Islam. (Bukhari and Muslim.)

Ibn `Abbas reported God's messenger as saying, "Love the Arabs for three reasons, because I am an Arab, the Qur'an is Arabic, and the inhabitants of paradise will speak Arabic." Baihaqi transmitted it in Shu'ab al-lman.

Abu Sa'id al-Khudri reported the Prophet as saying, "Do not revile my companions, for if one of you contributed as much gold as Uhud it would not amount to as much as the mudd of one of them, or half of it [*] ." *Indicating the superiority, the Companions over other Muslims. (Bukhari and Muslim.)

Abu Burda told on his father's authority that he, meaning the Prophet, raised his head to the sky, which was a common practice of his, and said, "The stars are a means of safety for the sky, and when the stars depart what the sky has been threatened with will come to it. I am a means of safety for my companions, and when I depart what my companions have been threatened with will come to them. My companions are a means of safety for my people, and when my companions depart what my people have been threatened with will come to them." Muslim transmitted it.