A person came to him and said: Here is Ibn Hanzala who is making 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 Allah (ﷺ).

O son of al-Akwa', you have turned apostate and have come to live again in the desert with the Bedouins (after your migration). He said: No, but the Messenger of Allah (ﷺ) has permitted me to live in the desert.

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.

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.

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.

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,

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.

" Do you milk them on the day they arrive at the water? He replied: Yes."

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.

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.

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.

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.

" I was fourteen years old and he thought me too young (to participate in the fight)."

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.

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.