I said, "O Allah's Messenger, I have accepted Islam and I am married to two sisters." Allah's Messenger (SAW)then said, "Divorce whichever of them you wish." [Reported by Ahmad and al-Arba'a, except an-Nasa'i. Ibn Hibban, ad-Daraqutni and al-Baihaqi graded it Sahih (authentic) but al-Bukhari considered it defective].

When they finished invoking curses regarding one another the man said, "I shall have lied against her, O Allah's Messenger, if I keep her (as a wife)." He, then, pronounced her divorce three times, even before Allah's Messenger (SAW) commanded him to do so. [Agreed upon].

A man was reciting Sūrat Al-Kahf and his horse was tied with two ropes beside him. A cloud came down and spread over that man, and it kept on coming closer and closer to him till his horse started jumping (as if afraid of something). When it was morning, the man came to the Prophet, and told him of that experience. The Prophet (ﷺ) said, "That was tranquility which descended because of (the recitation of) the Qur'an." Reference: Sahih al-Bukhari 5011

Yahya related to me from Malik from Yazid ibn Khusayfa that he had asked Sulayman ibn Yasar whether zakat was due from a man who had wealth in hand but also owed a debt for the same amount, and he replied, "No."

Malik said, "The position that we are agreed upon concerning a debt is that the lender of it does not pay zakat on it until he gets it back. Even if it stays with the borrower for a number of years before the lender collects it, the lender only has to pay zakat on it once. If he collects an amount of the debt which is not zakatable, and has other wealth which is zakatable, then what he has collected of the debt is added to the rest of his wealth and he pays zakat on the total sum."

Malik continued, "If he has no ready money other than that which he has collected from his debt, and that does not reach a zakatable amount, then he does not have to pay any zakat. He must, however, keep a record of the amount that he has collected and if, later, he collects another amount which, when added to what he has already collected, brings zakat into effect, then he has to pay zakat on it."

Malik continued, "Zakat is due on this first amount, together with what he has further collected of the debt owed to him, regardless of whether or not he has used up what he first collected. If what he takes back reaches twenty dinars of gold, or two hundred dirhams of silver he pays zakat on it. He pays zakat on anything else he takes back afte rthat, whether it be a large or small amount, according to the amount."

Malik said, "What shows that zakat is only taken once from a debt which is out of hand for some years before it is recovered is that if goods remain with a man for trading purposes for some years before he sells them, he only has to pay zakat on their prices once. This is because the one who is owed the debt, or owns the goods, should not have to take the zakat on the debt, or the goods, from anything else, since the zakat on anything is only taken from the thing itself, and not from anything else."

Malik said, "Our position regarding some onewho owes a debt, and has goods which are worth enough to pay off the debt, and also has an amount of ready money which is zakatable, is that he pays the zakat on the ready money which he has to hand. If, however, he only has enough goods and ready money to pay off the debt, then he does not have to pay any zakat. But if the ready money that he has reaches a zakatable amount over and above the amount of the debt that he owes, then he must pay zakat on it."

Yahya related to me from Malik that he had heard that Marwan ibn al-Hakam wrote to Muawiya ibn Abi Sufyan to mention to him that a drunkard was brought to him who had killed a man. Muawiya wrote to him to kill him in retaliation for the dead man.

Yahya said that Malik said, "The best of what I have heard on the interpretation of this ayat, the word of Allah, the Blessed, the Exalted, 'The free man for the free man and the slave for the slave - these are men and the woman for the woman,' (Sura 2 ayat 178) is that retaliation is between women as it is between men. The free woman is killed for the free woman as the free man is killed for the free man. The slave-girl is slain for the slave-girl as the slave is slain for the slave. Retaliation is between women as it is between men. That is because Allah, the Blessed, the Exalted, said in His Book, 'We have written for them in it that it is a life for a life and an eye for an eye, a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for wounds there is retaliation.' (Sura 5 ayat 48) Allah, the Blessed, the Exalted, mentioned that it is a life for a life. It is the life of a free woman for the life of a free man, and her injury for his injury."

Malik said about a man who held a man fast for another man to hit, and he died on the spot, "If he held him and he thought that he meant to kill him, the two of them are both killed for him. If he held him and he thought that he meant to beat him as people sometimes do, and he did not think that he meant to kill him, the murderer is slain and the one who held him is punished with a very severe punishment and jailed for a year. There is no killing against him."

Malik said about a man who murdered a man intentionally or gouged out his eye intentionally, and then was slain or had his eye gouged out himself before retaliation was inflicted on him, "There is no blood-money nor retaliation against him. The right of the one who was killed or had his eye gouged out goes when the thing which he is claiming as retaliation goes. It is the same with a man who murders another man intentionally and then the murderer dies. When the murderer dies, the one seeking blood-revenge has nothing of blood- money or anything else. That is by the word of Allah, the Blessed the Exalted, 'Retaliation is written for you in killing. The free man for the free man and the slave for the slave.' "

Malik said, "He only has retaliation against the one who killed him. If the man who murdered him dies, he has no retaliation or blood-money."

Malik said, "There is no retaliation held against a free man by a slave for any injury. The slave is killed for the free man when he intentionally murders him. The free man is not slain for the slave, even if he murders him intentionally. It is the best of what I have heard."

Yahya related to me from Malik from Ibn Shihab from Abd al-Hamid ibn Abd ar-Rahman ibn Zayd ibn al-Khattab from Abdullah ibn Abdullah ibn al-Harith ibn Nawfal from Abdullah ibn Abbas that Umar ibn al- Khattab set out for ash Sham and when he was at Sargh, near Tabuk, the commanders of the army, Abu Ubayda ibn al-Jarrah and his companions, met him and told him that the plague had broken out in ash-Sham. Ibn Abbas said, "Umar ibn al-Khattab said, 'all the first Muhajir unto me.' He assembled them and asked them for advice, informing them that the plague had broken out in ash Sham. They disagreed. Some said, 'You have set out for something, and we do not think that you should leave it.' Others said, 'You have the companions of the Prophet, may Allah bless him and grant him peace, and the rest of the people with you, and we do not think that you should send them towards this plague.' Umar said, 'Leave me.'

Then he said, 'Summon the Ansar to me.' They were summoned and he asked them for advice. They acted as the Muhajirun had and disagreed as they had disagreed. He said, 'Leave me.' "Then he said, 'Summon to me whoever is here of the aged men of Quraysh from the Muhajirun of the conquest.' He summoned them and not one of them differed. They said, 'We think that you should withdraw the people and not send them towards the plague.' Umar called out to the people, 'I am leaving by camel in the morning,' so they set out. Abu Ubayda said, 'Is it flight from the decree of Allah?' Umar said, 'Better that someone other than you had said it, Abu Ubayda. Yes. We flee from the decree of Allah to the decree of Allah. What would you think if these camels had gone down into a valley which had two slopes, one of them fertile, and the other barren. If you pastured in the fertile part, wouldn't you pasture them by the decree of Allah? If you pastured them in the barren part, wouldn't you pasture them by the decree of Allah?'

''Abd ar-Rahman ibn Awf arrived and he had been off doing something and he said, 'I have some knowledge of this. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "If you hear about it in a land, do not go forward to it. If it comes upon a land and you are in it, then do not depart in flight from it." ' Umar praised Allah and then set off."

Malik related to me that he had heard that Said ibn al-Musayyab was asked who had the wala' of the children whom a slave had by a free woman. Said said, "If their father dies and he is a slave who was not set free, their wala' belongs to the mawali of their mother."

Malik said, "That is like the child of a woman who is a mawla who has been divorced by lian; the child is attached to the mawali of his mother and they are his mawali. If he dies, they inherit from him. If he commits a crime, they pay the blood-money for him. If his father acknowledges him, he is given a kinship to him and his wala' goes to the mawali of his father. They are his heirs, they pay his blood-money and his father is punished with the hadd-punishment."

Malik said, "It is like that with a free-born woman divorced by lian. If her husband who curses her by lian does not acknowledge her child, the child is dealt with in the same way except that the rest of his inheritance after the inheritance of his mother and his brothers from his mother goes to all the muslims as long as he was not given kinship to his father. The child of the lian is attached to the patronage of the mawali of his mother until his father acknowledges him because he does not have a lineage or paternal relations. If his lineage is confirmed, it goes to his paternal relations."

Malik said, "The generally agreed-on way of doing things among us about a child of a slave by a free woman, while the father of the slave is free, is that the grandfather (the father of the slave), attracts the wala' of his son's free children by a free woman. They leave their inheritance to him as long as their father is a slave. If the father becomes free, the wala' returns to his mawali. If he dies and he is still a slave, the inheritance and the wala' go to the grandfather. If the slave has two free sons, and one of them dies while the father is still a slave, the grandfather, the father of the father, attracts the wala' and the inheritance."

Malik spoke about a slave-girl who was set free while she was pregnant and her husband was a slave and then her husband became free before she gave birth, or after she gave birth. He said, "The wala' of what is in her womb goes to the person who set the mother free because slavery touched the child before the mother was set free. It is not treated in the same way as a child conceived by its mother after she has been set free because the wala' of such a child, is attracted by the father when he is set free."

Malik said that if a slave asked his master's permission to free a slave of his and his master gave permission, the wala' of the freed slave went to the master of his master, and his wala' did not return to the master who had set him free, even if he were to become free himself."

from his father who said: "I did not remain behind from any of the battles the Prophet (SAW) fought in, until the battle of Tabuk, except for Badr. And the Prophet (SAW) did not scold anyone who remained behind from Badr, because he only went out to look for the caravan. The Quraish came out to help their caravan, so they met without an appointment as Allah the Mighty and Sublime, said. By my life, people consider the most honorable of battles of the Messenger of Allah (SAW) to be that of Badr, but I would not have liked to attend it instead of my oath of allegiance on the night of Al-'Aqabah when we took a covenant for Islam. Afterwards, I did not stay behind from the Prophet (SAW) until the battle of Tabuk, and it was the last of the battles he fought. The Messenger of Allah (SAW) informed the people of the departure" - and he mentioned the Hadith in its entirety, and said - "So I went to the Prophet (SAW) and he was sitting in the Masjid, surrounded by the Muslims. He was beaming like the moon beams. When he was happy about a matter he would beam. So I came and said in front of him. He said: 'Receive glad tidings - O Ka'b bin Malik - of the best day you have seen since your mother bore you!' So I said: 'O Prophet of Allah! Is it from Allah or from you?' He said: 'From Allah.' Then he recited these Ayat: Allah has forgiven the Prophet, the Muhajirin, and the Ansar who followed him in the time of distress, after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of Kindness, Most Merciful (9:117). [until he reached: Verily, Allah is the One Who accepts repentance, Most Merciful (9:118).] He said: "And it was about us that (the following) was revealed as well: Have Taqwa of Allah, and be with those who are true (9:119)." He said: "O Prophet of Allah! Part of my repentance is to not say but the truth, and give up all of my wealth as charity for Allah and His Messenger.' So the Prophet (SAW) said: 'Keep some of your wealth for yourself, for indeed that is better for you.' I said: 'So I will keep my share from Al-Khaibar.'" He said: "So after my acceptance of Islam, Allah did not grant me a greater favor than when I and my two companions told the truth to the Messenger of Allah (SAW) and we were not among the liars to be ruined like the others were ruined. Indeed I hope that Allah will not test anyone over telling the truth as he tested me. I did not resort to a lie ever since then, and I hope that Allah will protect me regarding what remains to come."

We met 'Abdullah bin 'Umar and discussed the divine decree (al qadar) and what others said concerning it. He said: When you go back to them, say; Ibn ‘Umar has nothing to do with you and you have nothing to do with him - three times. Then he said: ‘Umar bin al Khattab رضي الله عنه ­­ told me that whilst they were sitting with the Prophet ﷺ ­, a man came to him walking, with a handsome face and hair, wearing white clothes. The people looked at one another (as if to say): We do not know this man and he does not look like a traveller. Then he said: O Messenger of Allah (ﷺ) , shall I come to you? He said: `Yes.` So he came and put his knees against his knees and his hands on his thighs and said: What is Islam? He said: `To testify that there is no god but Allah and that Muhammad is the Messenger of Allah (ﷺ) , to establish regular prayer, to give zakah, to fast Ramadan and to go on pilgrimage to the House.` He said: What is faith (eeman)? He said: “To believe in Allah, His angels, Paradise and Hell, resurrection after death and the divine decree, all of it.” He said: What is ihsan? He said: `To strive for the sake of Allah as if you see Him, and even though you do not see Him, He sees you.` He said: When will the Hour come? He said: `The one who is asked about it does not know more than the one who is asking.” He said: What are its portents? He said: `When the destitute, barefoot, naked shepherds compete in constructing lofty buildings, and the slave women give birth to their masters.” Then he said: `Call the man to me.” They looked for him but they saw no trace of him. Two or three days passed, then he said: “O Ibn al­ Khattab, do you know who that was who asked about such and such?” He said: Allah and His Messenger know best. He said: `That was Jibreel who came to teach you your religion.` A man from Juhainah or Muzainah asked him: O Messenger of Allah (ﷺ) , what are we striving for? Is it something that is already decided or is it something that is evolving right now? He said:`For some-­thing that is already decided.` The man or one of the people said: O Messenger of Allah (ﷺ) , then why should we strive? He said: “The people of Paradise will be enabled to do the deeds of the people of Paradise and the people of Hell will be enabled to do the deeds of the people of Hell.` Yahya said: And that is how it is.

Abu `Abdur-Rahman as-Sulami and Hibban bin `Atiyyah had a dispute. `Abdur-Rahman said to Hibban: I know what made your companion - meaning `Ali (رضي الله عنه) - audacious. He said: What is it, may you be bereft of your father? He said. Something I heard `Ali (رضي الله عنه) say. He said: The Messenger of Allah (ﷺ) sent me, az-Zubair and Abu Marthad on a mission, and we were all horsemen. He said: `Go to Rawdat Khakh, for there you will find a woman who has a letter with her from Hatib bin Abi Balta`ah to the mushrikeen; bring it to me.` So we went on our horses until we caught up with her where the Messenger of Allah (ﷺ) had told us, travelling on a camel of hers. He [Hatib] had written to the people of Makkah, telling them about the march of the Messenger of Allah (ﷺ). We said to her. Where is the letter you have with you? She said: I do not have any letter. We made her camel kneel down and searched her luggage for it, but we did not find anything. My two companions said: We do not see any letter with her, I said: You know that the Messenger of Allah (ﷺ) did not tell a lie. Then I swore: By the One by whom oaths are sworn, you will give us the letter or we will remove your clothes. She stretched out her hand to her girdle, which was wrapped around her, and brought out the letter. I brought it to the Messenger of Allah (ﷺ) and they said: O Messenger of Allah (ﷺ), he has betrayed Allah and His Messenger and the believers; let me strike his neck. He said: `O Hatib, what made you do what you did?` He said: O Messenger of Allah (ﷺ), by Allah, it is not that I do not believe in Allah and His Messenger, but I wanted to do a favour for the people by means of which Allah might protect my family and my property, for every one of your Companions has some of his people there through whom Allah will protect his family and his property. He said: You have spoken the truth, do not say anything to him but good.` ʻUmar said: O, Messenger of Allah, he betrayed Allah and His Messenger and the believers, let me strike his neck. He said. `ls he not one of the people of Badr? How do you know? Perhaps Allah looked upon them and said. “Do what you like, for Paradise is guaranteed for you.ʻʼ ʻUmarʻs eyes filled with tears and he said: Allah, may He be exalted, and His Messenger know best.

I was sitting beside Ibn ‘Umar, and we were waiting for the funeral of Umm Aban bint `Uthman bin `Affan. `Amr bin `Uthman was also present. Ibn ‘Abbas came, led by a guide, who told him where Ibn ‘Umar was. He came and sat beside me, so I was between them, and we heard a voice from inside the house, Ibn `Umar said: I heard the Messenger of Allah (ﷺ) say: `The deceased is tormented because of the crying of his family.` He said: And `Abdullah understood it as general in meaning. Ibn `Abbas said: We were with Ameer al-Muʼmineen ‘Umar until we came to some arid land, where we found a man who had halted in the shade of a tree. He said to me: Go and find out for me who that man is, I went and found that it was Suhaib. I came back to him and said: You told me to find out for you who that man is; it is Suhaib. He said: Tell him to join us. I said: He has his family with him. He said: Even if he has his family with him [and perhaps Ayyoob said on one occasion:Tell him to join us). When we came to Madinah, it was not long before Ameer al Muʼmineen [ʼUmar} was attacked. Suhaib came, saying O my brother, O my friend! `Umar said: Do you not know, or have you not heard, that the Messenger of Allah (ﷺ) said: `The deceased is tormented because of some of his family`s crying.” “Abdullah understood it as general in meaning, but ‘Umar said: some of [their] weeping. I went to `A`ishah, and I told her what Ibn `Umar had said. She said: No, by Allah, the Messenger of Allah (ﷺ) did not say, “The deceased is tormented because of the weeping of anyone.” Rather he said: “Allah increases the torment of the kafir because of his family`s weeping, and that it is He (Allah) Who makes (whom He wills) laugh, and makes (whom He wills) weep, “And no bearer of burdens shall bear another`s burden` [Al Anʼam 6:164].” Ayyoob said: Ibn Abu Mulaikah said: al-Qasim bin Muhammad told me: When `Aʼishah heard what ʼUmar and Ibn `Umar had said, she said. You are narrating to me from two who are not liars and are not to be suspected of being liars, but one may mishear.

`Abdullah bin Abi Mulaikah narrated… and he mentioned a hadeeth similar to that of Ayyoob, except that he said: ibn `Umar said to `Amr bin `Uthman, when he was facing him: Why don`t you tell them not to weep? For the Messenger of Allah (ﷺ) said: `The deceased is tormented because of his family`s weeping for him.`

He told that while God's prophet and his companions were sitting clouds came over them and God's prophet asked, "Do you know what these are?" On their replying that God and His messenger knew best, he said, "These are the clouds (`anan), these are the water-carriers of the earth which God drives to people who do not thank Him or call upon Him." He then asked, "Do you know what is above you?" On their replying that God and His messenger knew best, he said, "It is the firmament, a ceiling which is guarded and waves which are kept back." He then asked, "Do you know what is between you and it?" On their replying that God and His messenger knew best, he said, "Between you and it are five hundred years." He then asked, "Do you knew what is above that?" On their replying that God and His messenger knew best, he said, "Two heavens with a distance of five hundred years between them." He went on speaking like that till he counted seven heavens, the distance between each pair being like that between the heaven and the earth. He then asked, "Do you know what is above that?" On their replying that God and His messenger knew best, he said, "Above that is the Throne, and the distance between it and the [seventh] heaven is the same as that between each pair of heavens." He then asked, "Do you know what is below you?" On their replying that God and His messenger knew best, he said, "It is the earth." He then asked, "Do you know what is under that?" On their replying that God and His messenger knew best, he said, "Under it there is another earth with a journey of five hundred years between them," and so on till he had counted seven earths with a journey of five hundred years between each pair. He then said, "By Him in whose hand Muhammad's soul is, if you were to drop a rope[1] to the lowest earth it would not pass out of God's knowledge[2]." He then recited, "He is the First and the Last, the Outward and the Inward, and He is omniscient[3]." Ahmad and Tirmidhi transmitted it, Tirmidhi saying[4] that God's messenger's recitation of the verse indicates that it would go down within God's knowledge, power and authority, for God's knowledge, power and authority are everywhere, while He is on the Throne, as He described Himself in His Book[5]. This is the reading in the text on the margin of Mirqat. In Tirmidhi, in his book on Tafsir al Quran, the tradition occurs in his section on sura 57 (al-hadid), the reading being "if you were to drop a man with a rope..." Literally, "it would fall upon God." Quran, 57:3. Tirmidhi says in the passage cited above, "some of the learned have expounded this tradition..." Cf. Quran; 7:54; 10:3, etc.

Ubadah bin Samit Al-Ansari, head of the army unit, the Companion of the Messenger of Allah (SAW), went on a military campaign with Mu'awiyah in the land of the Byzantines. He saw people trading pieces of gold for Dinar and pieces of silver for Dirham. He said: "O people, you are consuming Riba (usury)! For I heard the Messenger of Allah (SAW) say: 'Do not sell gold for gold unless it is like for like; there should be no increase and no delay (between the two transactions).'" Mu'awiyah said to him: "O Abu Walid, I do not think there is any Riba involved in this , except in cases where there is a delay." 'Ubadah said to him: "I tell you a Hadith from the Messenger of Allah (SAW) and you tell me your opinion! If Allah brings me back safely I will never live in a land in which you have authority over me." When he returned, he stayed in Al-Madinah, and 'Umar bin Khattab said to him: "What brought you here, O Abu Walid?" So he told him the story, and what he had said about not living in the same land as Mu'awiyah. 'Umar said: "Go back to your land, O Abu Walid, for what a bad land is the land from where you and people like you are absent." Then he wrote to Mu'awiyah and said: "You have no authority over him; make the people follow what he says , for he is right."

“A Jew from among the Jews of Bani Zuraiq, whose name was Labid bin A’sam, cast a spell on the Prophet (saw), and the Prophet (saw) began to imagine that he had done something when he had not. One day, or one night, the Messenger of Allah (saw) supplicated, and then supplicated again. Then he said: ‘O ‘Aishah, do you know that Allah has instructed me concerning the matter I asked Him about? Two men came to me, and one of them sat at my head and the other at my feet. The one at my head said to the one at my feet, or the one at my feet said to the one at my head "what is ailing this man ?" He said: “He has been affected by a spell.” He said: “Who cast the spell on him?” He said: “Labid bin A’sam.” He said: “With what?” He said: “With a comb and the hairs stuck to it, and the spathe of a male date palm.” He said: “Where is that?” He said: “In the well of Dhu Arwan.” She said: “So the Prophet (saw) went to it, with a group of his Companions, then he came and said: ‘By Allah. O ‘Aishah. It was as if its water was infused with henna and its date palms were like the heads of devils.’” She said: “I said: ‘O Messenger of Allah, why don’t you burn them?’ He said: ‘As for me, Allah has healed me, and I do not like to let evil spread among the people.’ Then he issued orders that the well be filled up with earth.”

“I was sitting with the Prophet (saw) when a Bedouin came to him and said: ‘I have a brother who is sick.’ He said: ‘What is the matter with your brother?’ He said: ‘He suffers from a slight mental derangement.’ He said: ‘Go and bring him.’” He said: “(So he went) and he brought him. He made him sit down in front of him and I heard him seeking refuge for him with Fatihatil-Kitab; four Verses from the beginning of Al-Baqarah, two Verses from its middle: ‘And your Ilah (God) is One Ilah (God – Allah),’ [2:163] and Ayat Al-Kursi; and three Verses from its end; a Verse from Al ‘Imran, I think it was: ‘Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He),’ [3:18] a Verse from Al-A’raf: ‘Indeed, your Lord is Allah,’ [7:54] a Verse from Al-Mu’minun: ‘And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof,’[23:117] a Verse from Al-Jinn: ‘And He, exalted is the Majesty of our Lord,’ [72:3] ten Verses from the beginning of As-Saffat; three Verses from the end of Al-Hashr; (then) ‘Say: He is Allah, (the) One,’ [112:1] and Al-Mu’awwidhatain. Then the Bedouin stood up, healed, and there was nothing wrong with him.”

“The Messenger of Allah (saw) told us two Ahadith, one of which I have seen, and I am still waiting for the other. He told us: ‘Honesty was preserved in the roots of men’s hearts’ – (One of the narrators) Tanafisi said: ‘Meaning in the middle of men’s hearts’ – ‘Then the Qur’an was revealed and we learned (it) from the Qur’an and the Sunnah.’ Then he told us about its disappearance, saying; ‘A man will go to sleep and honesty will be taken away from his heart, and only its trace will remain, like spots without color. Then he will go to sleep again and the remainder of the honesty will also be taken away (from his heart) and leaving a trace like a blister, as when an ember touches your foot and raises a blister which has nothing inside.’” Then Hudhaifah picked up a handful of pebbles and rolled them on his leg. He said: “People will engage in business with one another, but there will hardly be any honest persons among them. Then it will be said that in such and such a tribe there is an honest man, and a man will be admired for his intelligence, good manners and strength, but there will not be even a mustard seed of faith in his heart.” "There was a time when I did not mind dealing with anyone of you, for if he was a Muslim, his religion would prevent him from cheating; and if he was a Christian, his Muslim ruler would prevent him from cheating. But today I cannot deal except with so-and-so and so-and-so."

Yahya related to me from Malik from Humayd ibn Qays al-Makki from Tawus al Yamani that from thirty cows, Muadh ibn Jabal took one cow in its second year, and from forty cows, one cow in its third or fourth year, and when less than that (i.e. thirty cows) was brought to him he refused to take anything from it. He said, "I have not heard anything about it from the Messenger of Allah, may Allah bless him and grant him peace. When I meet him, I will ask him." But the Messenger of Allah, may Allah bless him and grant him peace, died before Muadh ibn Jabal returned.

Yahya said that Malik said, "The best that I have heard about some one who has sheep or goats with two or more shepherds in different places is that they are added together and the owner then pays the zakat on them. This is the same situation as a man who has gold and silver scattered in the hands of various people. He must add it all u p and pay whatever zakat there is to pay on the sum total."

Yahya said that Malik said, about a man who had both sheep and goats, that they were added up together for the zakat to be assessed, and if between them they came to a number on which zakat was due, he paid zakat on them. Malik added, "They are all considered as sheep, and in Umar ibn al-Khattab's book it says, 'On grazing sheep and goats, if they come to forty or more, one ewe.' "

Malik said, "If there are more sheep than goats and their owner only has to pay one ewe, the zakat collector takes the ewe from the sheep. If there are more goats than sheep, he takes it from the goats. If there is an equal number of sheep and goats, he takes the ewe from whichever kind he wishes."

Yahya said that Malik said, "Similarly, Arabian camels and Bactrian camels are added up together in order to assess the zakat that the owner has to pay. They are all considered as camels. If there are more Arabian camels than Bactrians and the owner only has to pay one camel, the zakat collector takes it from the Arabian ones. If, however, there are more Bactrian camels he takes it from those. If there is an equal number of both, he takes the camel from whichever kind he wishes."

Malik said, "Similarly, cows and water buffaloes are added up together and are all considered as cattle. If there are more cows than water buffalo and the owner only has to pay one cow, the zakat collector takes it from the cows. If there are more water buffalo, he takes it from them. If there is an equal number of both, he takes the cow from whichever kind he wishes. So if zakat is necessary, it is assessed taking both kinds as one group."

Yahya said that Malik said, "No zakat is due from anyone who comes into possession of livestock, whether camels or cattle or sheep and goats, until a year has elapsed over them from the day he acquired them, unless he already had in his possession a nisab of livestock. (The nisab is the minimum amount on which zakat has to be paid, either five head of camels, or thirty cattle, or forty sheep and goats). If he already had five head of camels, or thirty cattle, or forty sheep and goats, and he then acquired additional camels, or cattle, or sheep and goats, either by trade, or gift, or inheritance, he must pay zakat on them when he pays the zakat on the livestock he already has, even if a year has not elapsed over the acquisition. And even if the additional livestock that he acquired has had zakat taken from it the day before he bought it, or the day before he inherited it, he must still pay the zakat on it when he pays the zakat on the livestock he already has "

Yahya said that Malik said, "This is the same situation as some one who has some silver on which he pays the zakat and then uses to buy some goods with from somebody else. He then has to pay zakat on those goods when he sells them. It could be that one man will have to pay zakat on them one day, and by the following day the other man will also have to pay."

Malik said, in the case of a man who had sheep and goats which did not reach the zakatable amount, and who then bought or inherited an additional number of sheep and goats well above the zakatable amount, that he did not have to pay zakat on all his sheep and goats until a year had elapsed over them from the day he acquired the new animals, whether he bought them or inherited them.This was because none of the livestock that a man had, whether it be camels, or cattle, or sheep and goats, was counted as a nisab until there was enough of any one kind for him to have to pay zakat on it. This was the nisab which is used for assessing the zakat on what the owner had additionally acquired, whether it were a large or small amount of livestock.

Malik said, "If a man has enough camels, or cattle, or sheep and goats, for him to have to pay zakat on each kind, and then he acquires another camel, or cow, or sheep, or goat, it must be included with the rest of his animals when he pays zakat on them "

Yahya said that Malik said, "This is what I like most out of what I heard about the matter."

Malik said, in the case of a man who does not have the animal required of him for the zakat, "If it is a two-year-old she-camel that he does not have, a three-year-old male camel is taken instead. If it is a three- or four- or five-year-old she-camel that he does not have, then he must buy the required animal so that he gives the collector what is due. I do not like it if the owner gives the collector the equivalent value."

Malik said, about camels used for carrying water, and cattle used for working water-wheels or ploughing, "In my opinion such animals are included when assessing zakat."

Malik said, "There is no harm in buying dates from specified trees or a specified orchard or buying milk from specified sheep when the buyer starts to take them as soon as he has payed the price. That is like buying oil from a container. A man buys some of it for a dinar or two and gives his gold and stipulates that it be measured out for him. There is no harm in that. If the container breaks and the oil is wasted, the buyer has his gold back and there is no transaction between them."

Malik said, "There is no harm in everything which is taken right away as it is, like fresh milk and fresh picked dates which the buyer can take on a day-to-day basis. If the supply runs out before the buyer has what he has paid for in full, the seller gives him back the portion of the gold that is owed to him, or else the buyer takes other goods from him to the value of what he is owed and which they mutually agree about. The buyer should stay with the seller until he has taken it. It is disapproved of for the seller to leave because the transaction would then come into the forbidden category of a debt for a debt. If a stated time period for payment or delivery enters into the transaction, it is also disapproved. Delay and deferment are not permitted in it, and are only acceptable when it is standard practice on definite terms by which the seller guarantees it to the buyer, but this is not to be from one specific orchard or from any specific ewes."

Malik was asked about a man who bought an orchard from another man in which there were various types of palm-trees - excellent ajwa palms, good kabis palms, adhq palms and othertypes. The seller kept aside from the sale the produce of a certain palm of his choice. Malik said, "That is not good because if he does that, and keeps aside, for instance, dates of the ajwa variety whose yield would be 15 sa, and he picks the dates of the kabis in their place, and the yield of their dates is 10 sa or he picks the ajwa which yield 15 sa and leaves the kabis which yield 10 sa, it is as if he bought the ajwa for the kabis making allowances for their difference of quality. This is the same as if a man dealing with a man who has heaps of dates before him - a heap of 15 sa of ajwa, a heap of 10 sa of kabis, and a heap of 12 sa of cadhq, gives the owner of the dates a dinar to let him choose and take whichever of the heaps he likes." Malik said, "That is not good."

Malik was asked what a man who bought fresh dates from the owner of an orchard and advanced him a dinar was entitled to if the crop was spoilt. Malik said, "The buyer makes a reckoning with the owner of the orchard and takes what is due to him of the dinar. If the buyer has taken two-thirds of a dinar's worth of dates, he gets back the third of a dinar which is owed him. If the buyer has taken three-quarters of a dinar's worth of dates, then he gets back the quarter which is owed to him, or they come to a mutual agreement, and the buyer takes what is owed him from his dinar from the owner of the orchard in something else of his choosing. If, for instance, he prefers to take dry dates or some other goods, he takes them according to what is due. If he takes dry dates or some other goods, he should stay with him until he has been paid in full."

Malik said, "This is the same situation as hiring out a specified riding-camel or hiring out a slave tailor, carpenter or some other kind of worker or letting a house and taking payment in advance for the hire of the slave or the rent of the house or camel. Then an accident happens to what has been hired resulting in death or something else. The owner of the camel, slave or house returns what remains of the rent of the camel, the hire of the slave or the rent of the house to the one who advanced him the money, and the owner reckons what will settle that up in full. If, for instance, he has provided half of what the man paid for, he returns the remaining half of what he advanced, or according to whatever amount is due." Malik said, "Paying in advance for something which is on hand is only good when the buyer takes possession of what he has paid for as soon as he hands over the gold, whether it be slave, camel, or house, or in the case of dates, he starts to pick them as soon as he has paid the money."

It is not good that there be any deferment or credit in such a transaction.

Malik said, "An example illustrating what is disapproved of in this situation is that, for instance, a man may say that he will pay someone in advance for the use of his camel to ride in the hajj, and the hajj is still some time off, or he may say something similar to that about a slave or a house. When he does that, he only pays the money in advance on the understanding that if he finds the camel to be sound at the time the hire is due to begin, he will take it by virtue of what he has already paid. If an accident, or death, or something happens to the camel, then he will get his money back and the money he paid in advance will be considered as a loan."

Malik said, "This is distinct from someone who takes immediate possession of what he rents or hires, so that it does not fall into the category of 'uncertainty,' or disapproved payment in advance. That is following a common practice. An example of that is that a man buys a slave, or slave-girl, and takes possession of them and pays their price. If something happens to them within the period of the year indemnification contract, he takes his gold back from the one from whom he bought it. There is no harm in that. This is the precedent of the sunna in the matter of selling slaves."

Malik said, "Someone who rents a specified slave, or hires a specified camel, for a future date, at which time he will take possession of the camel or slave, has not acted properly because he did not take possession of what he rented or hired, nor is he advancing a loan which the person is responsible to pay back."

Ad-Dahhak said, "It was about us (the Banu Salima) that these words were revealed, 'Do not find fault with one another' (49:11)" He went on to say, "The Messenger of Allah, may Allah bless him and grant him peace, came to us and there was not a man among us who did not have two names. The Prophet, may Allah bless him and grant him peace, began to say, 'O so-and-so!' and they said, 'Messenger of Allah! That will make him angry!'"

Sa'id al-Maqburi said, "I passed by Ibn 'Umar who had a man with him with whom he was conversing. I went to them, and he struck me on the chest and said, 'When you find two men conversing, do not go up to them nor sit with them until they give you permission.' I said. 'May Allah make you prosper, Abu 'Abdu'r-Rahman. I hoped that I would hear something good from you.'"

Allah's Messenger (SAW) said, "When two men bring a case before you, do not decide in favor of the first till you hear what the other has to say, then you will know how to judge." 'Ali (RA) said, "Since then, I have continued to judge (in accordance with that)." [Reported by Ahmad, Abu Dawud and at-Tirmidhi. The latter graded it Hasan (good), while Ibn al-Madini graded it Qawi (strong), and Ibn Hibban graded it Sahih (authentic).]

The Prophet (SAW) said, "The two parties (seller and buyer) in a business transaction have a choice (to annul it) until they separated (from one another), unless it is a transaction with the right to annul it attached to it; and it is not allowed for one to separated from the other for fear that he may cancel the deal." [Reported by al-Khamsah except Ibn Majah. ad-Daraqutni, Ibn Khuzaimah and Ibn al-Jarud also reported it].

So-and-so used to prolong the first two Rak'a of the Zuhr prayer and shorten the 'Asr prayer, and recite the short Surah of Mufassal at Maghrib prayer, its medium Surah at the 'Isha' prayer, and its long ones at the Fajr prayer. Then Abu Hurairah (RA) said, "I never prayed behind anyone whose prayer more closely resembles that of Allah's Messenger (SAW) than this person." [Reported by an-Nasa'i with a Sahih (authentic) Isnad].

That there was a solar eclipse in the time of Allah's Messenger (SAW) on the day his son Ibrahim died. The people said, "The eclipse of the sun has happened due to the death of Ibrahim." Allah's Messenger (SAW) said, "The sun and the moon are two of Allah's signs; they are not eclipsed due to the death or the life of anyone. So when you see them (the eclipse of the moon or sun) supplicate to Allah and offer prayers until the eclipse is over." [Agreed upon].

Allahumma bārik lanā fī thamarinā, wa bārik lanā fī madīnatinā wa bārik lanā fī ṣā`inā, wa bārik lanā fī muddinā. O Allah, bless us in our dates and bless us in our town, bless us in our Sa' and in our Mudd. Reference: Muslim 2/1000 (Sa' and Mudd are both dry measures used for agricultural produce by the Arabs in the Prophet's time. Of the two, the So.' was the larger measure.) (Translator)

The Messenger of Allah ﷺ said: "O Ibn 'Aabis, shall I not tell you of the best thing with which those who seek refuge with Allah may do so?" He said: "Yes, O Messenger of Allah." He said: "Say: I seek refuge with (Allah) the Lord of the daybreak.", "Say: I seek refuge with (Allah) the Lord of mankind." - these two Surahs." Reference: Sunan an-Nasa'i 5432.

Ibrahim (PBUH) brought his wife and her son Isma'il (PBUH), while she was suckling him, to a place near the Ka'bah under a tree on the spot of Zamzam, at the highest place in the mosque. In those days, there was no human being in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Isma'il's mother followed him saying: "O Ibrahim! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her. Then she asked him: "Has Allah commanded you to do so?" He said: "Yes." She said: "Then He will not neglect us." She returned while Ibrahim proceeded onwards. Having reached the Thaniya, where they could not see him, he faced Ka'bah, raised his both hands and supplicated: "O our Rubb! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Rubb, that they may perform As-Salat (Iqamat-as-Salat). So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks." (14:37).

Isma'il's mother went on suckling Isma'il and drinking from the water which she had. When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at Isma'il, tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of As-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from As-Safa, and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble till she crossed the valley and reached Al-Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between As-Safa and Al-Marwah) seven times." Ibn 'Abbas further related: The Prophet (PBUH) said, "This is the source of the tradition of the Sa'y - i.e., the going of people between the two mountains. When she reached Al-Marwah (for the last time), she heard a voice and she exclaimed: 'Shshs!' (Silencing herself) and listened attentively. She heard the voice again and said: 'O (whoever you may be) You have made me hear your voice; have you any succour for me?' And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or with his wing), till water flowed out from that place. She started to make something like of a basin around it, using her hands in this way and began to fill her water- skin with water with her hands, and the water was flowing out until she had scooped some of it." The Prophet (PBUH) further said, "May Allah bestow mercy on Isma'il's mother! Had she let the Zamzam flow without trying to control it (or had she not scooped in that water) while filling her water-skin, Zamzam would have been a stream flowing on the surface of the earth." The Prophet (PBUH) further added, "Then she drank (water) and suckled her child. The angel said to her: 'Do not be afraid of being neglected, for this is the site on which the House of Allah will be built by this boy and his father, and Allah will never let neglected His people.' The House of Allah (the Ka'bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She continued living in that way till some people from the tribe of Jurhum passed by her and her child. As they were coming from through the way of Kada', in the lower part of Makkah where they saw a bird that had a habit of flying around water and not leaving it. They said: 'This bird must be flying over water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came towards the water." The Prophet (PBUH) added, "Isma'il's mother was sitting near the water. They asked her: 'Do you allow us to stay with you?' She replied: 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet (PBUH) further said, "Isma'il's mother was pleased with the whole situation as she used to love the company of the people. So, they settled there, and later on they sent for their families who came and settled with them. The child (i.e., Isma'il) grew up and learnt Arabic from them (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty, they gave him one of their daughters in marriage. After Isma'il's mother had died, Ibrahim came after Isma'il's marriage in order to see his family that he had left before, but he did not find Isma'il there. When he asked Isma'il's wife about him, she replied: 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied complaining to him: 'We are living in hardship, misery and destitution.' He said: 'When your husband returns, convey my salutations to him and tell him to change the threshold of the door of his house.' When Isma'il came, he seemed to have perceived something unusual. He asked his wife: 'Did anyone visit you?' She replied: 'Yes, an old man of such and such description came and asked me about you and I informed him, and he asked about our state of living, and, I told him that we were living in hardship and poverty.' Thereupon Isma'il said: 'Did he advise you anything?' She replied: 'Yes, he told me to convey his salutations to you and to change the threshold of your door.' Isma'il said: 'That was my father, and he has ordered me to divorce you. Go back to your family.' So Isma'il divorced her and married another woman from amongst them (Jurhum). Then Ibrahim stayed away from them for a period as long as Allah wished, and called on them again but did not find Isma'il. So he came to Isma'il's wife and asked her about him. She said: 'He has gone in search of our livelihood.' Ibrahim asked her about their sustenance and living: 'How are you getting on?' She replied: 'We are prosperous and well off.' Then she praised Allah, the Exalted. Ibrahim asked: 'What kind of food do you eat?' She said: 'Meat.' He said: 'What do you drink?' She said: 'Water.' He said, 'O Allah! Bless their meat and water!"' The Prophet (PBUH) added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet (PBUH) further said, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected because these things do not suit him unless he lives in Makkah." The Prophet (PBUH) added, "Then Ibrahim said to Isma'il's wife, 'When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his door.' When Isma'il came back, he asked his wife: 'Did anyone call on you?' She replied: 'Yes, a good looking old man came to me.' She praised him and added: 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in good condition.' Isma'il asked her: 'Did he give you a piece of advice?' She said: 'Yes, he told me to convey his regards to you and ordered that you should keep firm the threshold of your door.' On that Isma'il said: 'He was my father and you are the threshold of the door. He has ordered me to keep you with me.' Then Ibrahim stayed away from them for a period as long as Allah wished and called on them afterwards. He saw Isma'il under a tree near Zamzam, sharpening his arrows. When he saw Ibrahim, he rose up to welcome him, and they greeted each other as a father does with his son or a son does with his father. Ibrahim said: 'O Isma'il! Allah has given me an order.' Isma'il said: 'Do what your Rubb has commanded you to do.' Ibrahim asked: 'Will you help me?' Isma'il said: 'I will help you.' Ibrahim said: 'Allah has ordered me to build a house here, pointing to a hillock higher than the land surrounding it."' The Messenger of Allah (PBUH) added, "Then they raised the foundations of the House (i.e., Ka'bah). Isma'il brought the stones and Ibrahim was building (the house). When the walls became high, Isma'il brought stone and placed it for Ibrahim who stood over it and carried on building the House, while Isma'il was handing over the stones to him, both of them prayed: 'O our Rubb! Accept this service from us! Verily, You are the All- Hearer and the All-Knower."'

[Al-Bukhari].

There are some more narrations about this incident, some adding details and some with minor variations in the wordings.

the mosque of the Haram (Makka), this mosque (Madina), and the mosque of Ilya or the Bait al-Maqdis (two names of Jerusalem)." ' " (He was not sure which expression was used.)

Abu Hurayra continued, "Then I met Abdullah ibn Salam and I told him that I had sat with Kabal-Ahbar, and I mentioned what I had related to him about the day of jumua, and told him that Kab had said, 'That is one day in every year.' Abdullah ibn Salam said, 'Kab lied,' and I added, 'Kab then recited the Tawrah and said, "No, it is in every jumua.'' ' Abdullah ibn Salam said, 'Kab spoke the truth. 'Then Abdullah ibn Salam said, 'I know what time that is.' "

Abu Hurayra continued, "I said to him, 'Let me know it - don't keep it from me.' Abdullah ibn Salam said, 'It is the last period of time in the dayof jumua.' "

Abu Hurayra continued, "I said, 'How can it be the last period of time in the day of jumua, when the Messenger of Allah, may Allah bless him and grant him peace, said, "a muslim slave standing in prayer", and that is a time when there is no prayer?' Abdullah ibn Salam replied, 'Didn't the Messenger of Allah, may Allah bless him and grant him peace, say, "Whoever sits waiting for the prayer is in prayer until he prays?" "'

Abu Hurayra added, "I said, 'Of course.' He said, 'Then it is that.' "

Yahya related to me from Malik that he had heard that Marwan ibn al-Hakam decided about a man who had made a vow to abstain from intercourse with his wife, that when four months had passed, it was a divorce and he could return to her as long as she was in her idda.

Malik added, "That was also the opinion of Ibn Shihab."

Malik said that if a man made a vow to abstain from intercourse with his wife and at the end of four months he declared his intent to continue to abstain, he was divorced. He could go back to his wife, but if he did not have intercourse with her before the end of her idda, he had no access to her and he could not go back to her unless he had an excuse - illness, imprisonment, or a similar excuse. His return to her maintained her as his wife. If her idda passed and then he married her after that and did not have intercourse with her until four months had passed and he declared his intent to continue to abstain, divorce was applied to him by the first vow. If four months passed, and he had not returned to her, he had no idda against her nor access because he had married her and then divorced her before touching her.

Malik said that a man who made a vow to abstain from intercourse with his wife and continued to abstain after four months and so divorced her, but then returned and did not touch her and four months were completed before her idda was completed, did not have to declare his intent and divorce did not befall him. If he had intercourse with her before the end of her idda, he was entitled to her. If her idda passed before he had intercourse with her, he had no access to her. This is what Malik preferred of what he had heard on the subject.

Malik said that if a man made a vow to abstain from intercourse with his wife and then divorced her, and the four months of the vow were completed before completion of the idda of the divorce, it counted as two pronouncements of divorce. If he declared his intention to continue to abstain and the idda of the divorce finished before the four months the vow of abstention was not a divorce. That was because the four months had passed and she was not his on that day.

Malik said, "If someone makes a vow not to have intercourse with his wife for a day or a month and then waits until more than four months have passed, it is not ila. Ila only applies to someone who vows more than four months. As for the one who vows not to have intercourse with his wife for four months or less than that, I do not think that it is ila because when the term enters into it at which it stops, he comes out of his oath and he does not have to declare his intention."

Malik said, "If someone vows to his wife not to have intercourse with her until her child has been weaned, that is not ila. I have heard that Ali ibn Abi Talib was asked about that and he did not think that it was ila."

Yahya related to me from Malik from Abu Hazim ibn Dinar from Said ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, forbade the sale with uncertainty in it.

Malik said, "An example of one type of uncertain transaction and risk is that a man intends the price of a stray animal or escaped slave to be fifty dinars. A man says, 'I will take him from you for twenty dinars.' If the buyer finds him, thirty dinars goes from the seller, and if he does not find him, the seller takes twenty dinars from the buyer."

Malik said, "There is another fault in that. If that stray is found, it is not known whether it will have increased or decreased in value or what defects may have befallen it. This transaction is greatly uncertain and risky."

Malik said, "According to our way of doing things, one kind of uncertain transaction and risk is selling what is in the wombs of females - women and animals - because it is not known whether or not it will come out, and if it does come out, it is not known whether it will be beautiful or ugly, normal or disabled, male or female. All that is disparate. If it has that, its price is such-and-such, and if it has this, its price is such-and-such."

Malik said, "Females must not be sold with what is in their wombs excluded. That is that, for instance, a man says to another, 'The price of my sheep which has much milk is three dinars. She is yours for two dinars while I will have her future offspring.' This is disapproved because it is an uncertain transaction and a risk."

Malik said, "It is not halal to sell olives for olive oil or sesame for sesame oil, or butter for ghee because muzabana comes into that, because the person who buys the raw product for something specified which comes from it, does not know whether more or less will come out of that, so it is an uncertain transaction and a risk."

Malik said, "A similar case is the selling of ben-nuts for ben-nut oil. This is an uncertain transaction because what comes from the ben-nut is ben-oil. There is no harm in selling ben-nuts for perfumed ben because perfumed ben has been perfumed, mixed and changed from the state of raw ben-nut oil."

Malik, speaking about a man who sold goods to a man on the provision that there was to be no loss for the buyer, (i.e. if the buyer could not re-sell the goods they could go back to the seller), said, "This transaction is not permitted and it is part of risk. The explanation of why it is so, is that it is as if the seller hired the buyer for the profit if the goods make a profit. If he sells the stock at a loss, he has nothing, and his efforts are not compensated. This is not good. In such a transaction, the buyer should have a wage according to the work that he has contributed. Whatever there is of loss or profit in those goods is for and against the seller. This is only when the goods are gone and sold. If they do not go, the transaction between them is null and void."

Malik said, "As for a man who buys goods from a man and he concludes the sale and then the buyer regrets and asks to have the price reduced and the seller refuses and says, 'Sell it and I will compensate you for any loss.' There is no harm in this because there is no risk. It is something he proposes to him, and their transaction was not based on that. That is what is done among us."

Malik related to me from Yahya ibn Said from Abu Bakr ibn Muhammad ibn Amr ibn Hazm from Umar ibn Abdal-Aziz from Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "If anyone goes bankrupt, and a man finds his own property intact with him, he is more entitled to it than anyone else."

Malik spoke about a man who sold a man wares, and the buyer went bankrupt. He said, "The seller takes whatever of his goods he finds. If the buyer has sold some of them and distributed them, the seller of the wares is more entitled to them than the creditors. What the buyer has distributed does not prevent the seller from taking whatever of it he finds. It is the seller's right if he has received any of the price from the buyer and he wants to return it to take what he finds of his wares, and in what he does not find, he is like the creditors."

Malik spoke about some one who bought spun wool or a plot of land, and then did some work on it, like building a house on the plot of land or weaving the spun wool into cloth. Then he went bankrupt after he had bought it, and the original owner of the plot said, "I will take the plot and whatever structure is on it." Malik said, "That structure is not his. However, the plot and what is in it that the buyer has improved is appraised. Then one sees what the price of the plot is and how much of that value is the price of the structure. They are partners in that. The owner of the plot has as much as his portion, and the creditors have the amount of the portion of the structure."

Malik said, "The explanation of that is that the value of it all is fifteen hundred dirhams. The value of the plot is five hundred dirhams, and the value of the building is one thousand dirhams. The owner of the plot has a third, and the creditors have two-thirds."

Malik said, "It is like that with spinning and other things of the same nature in these circumstances and the buyer has a debt which he cannot pay. This is the behaviour in such cases."

Malik said, "As for goods which have been sold and which the buyer does not improve, but those goods sell well and have gone up in price, so their owner wants them and the creditors also want to seize them, then the creditors choose between giving the owner of the goods the price for which he sold them and not giving him any loss and surrendering his goods to him.

"If the price of the goods has gone down, the one who sold them has a choice. If he likes, he can take his goods and he has no claim to any of his debtor's property, and that is his right. If he likes, he can be one of the creditors and take a portion of his due and not take his goods. That is up to him."

Malik said about someone who bought a slave-girl or animal and she gave birth in his possession and the buyer went bankrupt, "The slave-girl or the animal and the offspring belong to the seller unless the creditors desire it. In that case they give him his complete due and they take it."

Yahya said that he heard Malik say, "This ayat is abrogated. It is the word of Allah, the Blessed, the Exalted, 'If he leaves goods, the testament is for parents and kinsmen.' What came down about the division of the fixed shares of inheritance in the Book of Allah, the Mighty, the Exalted, abrogated it."

Yahya said that he heard Malik say, "The established sunna with us, in which there is no dispute, is that it is not permitted for a testator to make a bequest (in addition to the fixed share) in favour of an heir, unless the other heirs permit him. If some of them permit him and others refuse, he is allowed to diminish the share of those who have given their permission. Those who refuse take their full share from the inheritance.

Yahya said that he heard Malik speak about an invalid who made a bequest and asked his heirs to give him permission to make a bequest when he was so ill that he only had command of a third of his property, and they gave him permission to leave some of his heirs more than his third. Malik said, "They cannot revoke that. Had they been permitted to do so, every heir would have done that, and then, when the testator died, they would take that for themselves and prevent him from bequeathing his third and what was permitted to him with respect to his property."

Malik said, "If he asks permission of his heirs to grant a bequest to an heir while he is well and they give him permission, that is not binding on them. The heirs can rescind that if they wish. That is because when a man is well, he is entitled to all his property and can do what he wishes with it. If he wishes, he can spend all of it. He can spend it and give sadaqa with it or give it to whomever he likes. His asking permission of his heirs is permitted for the heirs, when they give him permission when authority over all his property is closed off from him and nothing outside of the third is permitted to him, and when they are more entitled to the two-thirds of his property than he is himself. That is when their permission becomes relevant. If he asks one of the heirs to give his inheritance to him when he is dying, and the heir agrees and then the dying man does not dispose of it at all, it is returned to the one who gave it unless the deceased said to him, 'So-and-so - (one of his heirs) - is weak, and I would like you to give him your inheritance.' So he gives it to him. That is permitted when the deceased specified it for him."

Malik said, "When a man gives the dying man free use of his share of the inheritance, and the dying man distributes some of it and some remains, it is returned to the giver, after the man has died."

Yahya said that he heard Malik speak about someone who made a bequest and mentioned that he had given one of his heirs something which he had not taken possession of, so the heirs refused to permit that. Malik said, "That gift returns to the heirs as inheritance according to the Book of Allah because the deceased did not mean that to be taken out of the third and the heirs do not have a portion in the third (which the dying man is allowed to bequeath)."

Yahya said that Malik said, "The way of doing things in our community about which there is no dispute is that women do not swear in the swearing for the intentional act. If the murdered man only has female relatives, the women have no right to swear for blood and no pardon in murder."

Yahya said that Malik said about a man who is murdered, "If the paternal relatives of the murdered man or his mawali say, 'We swear and we demand our companion's blood,' that is their right."

Malik said, "If the women want to pardon him, they cannot do that. The paternal relatives and mawali are entitled to do that more than them because they are the ones who demand blood and swear for it."

Malik said, "If the paternal relatives or mawali pardon after they demand blood and the women refuse and say, 'We will not abandon our right against the murderer of our companion,' the women are more entitled to that because whoever takes retaliation is more entitled than the one who leaves it among the women and paternal relatives when the murder is established and killing obliged."

Malik said, "At least two claimants must swear in murder. The oaths are repeated by them until they swear fifty oaths, then they have the right to blood. That is how things are done in our community."

Malik said, "When people beat a man and he dies in their hands, they are all slain for him. If he dies after their beating, there is swearing. If there is swearing, it is only against one man and only he is slain. We have never known the swearing to be against more than one man."

Malik spoke about a slave who had his hand or foot broken and then the break mended . He said, "The one who injured him is not obliged to pay anything. If that break causes him loss or scar, the one who injured him must pay according to what he diminished of the value of the slave."

Malik said, "What is done in our community about retaliation between slaves is that it is like retaliation between freemen. The life of the slave-girl for the life of the slave, and her injury for his injury. When a slave intentionally kills a slave, the master of the murdered slave has a choice. If he wishes, he kills him, and if he wishes, he takes the blood-money. If he takes the blood-money, he takes the value of his slave. If the owner of the slave who killed wishes to give the value of the murdered slave, he does it. If he wishes, he surrenders his slave. If he surrenders him, he is not obliged to do anything other than that. When the owner of the murdered slave takes the slave who murdered and is satisifed with him, he must not kill him. All retaliations between slaves for cutting off of the hand and foot and such things are dealt with in the same way as in the murder."

Malik said about a muslim slave who injures a jew or christian, "If the master of the slave wishes to pay blood-money for him according to the injury, he does it. Or else he surrenders him and he is sold, and the jew or christian is given the blood-money of the injury or all the price of the slave if the blood-money is greater than his price. The jew or christian is not given a muslim slave."

Abu Huraira reported God’s messenger as saying, “If any owner of gold or silver does not pay what is due on it, when the day of resurrection comes plates of fire will be beaten out for him, they will be heated in the fire of jahannam, and his side, forehead and back will be cauterised with them. Every time they are put back in the fire they will be returned to him during a day whose extent will be fifty thousand years, until judgment is pronounced among mankind and he sees whether his path is to take him to paradise or to hell." He was asked about camels and replied, “If any owner of camels does not pay what is due on them, one thing which is due being to milk them on the day they come down to water,* when the day of resurrection comes a soft sandy plain will be spread out for them, as extensive as possible, he will find that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them pass him the last of them will be brought back to him during a day whose extent will be fifty thousand years, until judgment is pronounced among mankind and he sees whether his path is to take him to paradise or to hell." He was asked about cattle and sheep and said, “If any owner of cattle or sheep does not pay what is due on them, when the day of resurrection comes a soft sandy plain will be spread out for them, he will find none of them missing, with twisted horns, without horns, or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them pass him the last of them will be brought back to him during a day whose extent will be fifty thousand years, until judgment is pronounced among mankind and he sees whether his path is to take him to paradise or to hell”. He was asked about horses and said, “Horses are of three types; to one man they are a load, to another a covering, and to another a reward. The first class is exemplified when a man keeps them in hypocrisy, vainglory and opposition to the people of Islam, so they are a load to him. The second class is exemplified when a man keeps them to be used in God's path and is not forgetful of God’s right concerning their backs and necks, so they are a covering to him. The third class is exemplified when a man keeps them to be used in God's path by the people of Islam and puts them in a meadow and field. The amount of what they eat in that meadow or field will be recorded on his behalf as good deeds, as will also the amount of their dung and urine. If they break their halter and prance a course or two God will record the amount of their hoofmarks and their dung on his behalf as good deeds. If their master brings them past a river from which they drink, although he did not intend to water them, God will record the amount of what they drink on his behalf as good deeds.” He was asked about asses and said, "I have had no revelation about asses except this solitary verse of a composite nature, ‘He who does an atom’s weight of good will see it, and he who does an atom’s weight of evil will see it'.”** Muslim transmitted it. * This is said to be in order that he may be able to give a drink to passers-by and the poor. ** Qur’an 99: 7.

'I have grown old, so send me a young boy in order to teach him magic.' The king sent him a young boy to serve the purpose. And on his way (to the magician) the young boy met a monk to whom he listened to and liked it. It became his habit that on his way to the magician, he would meet the monk and sit there and would come to the magician (late). The magician used to beat him because of this delay. He complained about this to the monk who said to him: 'When you feel afraid of the magician, say: Members of my family detained me. And when you fear your family, say: The magician detained me.' It so happened that there came a huge beast and it blocked the way of the people, and the young boy said: 'I will know today whether the magician or the monk is better.' He picked up a stone and said: 'O Allah, if the way of the monk is dearer to You than the way of the magician, bring about death to the animal so that the people be able to move about freely.' He threw that stone at it and killed it and the people began to move about freely. He then came to the monk and told him the story. The monk said: 'Son, today you are superior to me. You have come to a stage where I feel that you would be soon put to a trial, and in case you are put to a trial, do not reveal me.' That young boy began to heal those born blind and the lepers and he, in fact, began to cure people from all kinds of illnesses. When a courtier of the king who had gone blind heard about him, he came to him with numerous gifts and said, 'If you cure me, all these things will be yours.' He said, 'I myself do not cure anyone. It is Allah, the Exalted, Alone Who cures; and if you affirm faith in Allah, I shall also supplicate to Allah to cure you.' This courtier affirmed his faith in Allah and Allah cured him. He came to the king and sat by his side as he used to sit before. The king said to him, 'Who restored your eyesight?' He said, 'My Rubb.' Thereupon he said, 'Do you have another lord besides me?' He said, 'My Rubb and your Rubb is Allah.' So the king kept torturing him untill he revealed the young boy. The young boy was thus summoned and the king said to him, 'O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and the lepers and you do such and such.' Thereupon he said, 'I do not cure anyone; it is Allah Alone Who cures,' and the king took hold of him and began to torture him until he revealed of the monk. The monk was summoned and it was said to him: 'You should turn back from your religion.' But he refused. The king sent for a saw, placed it in the middle of his head and cut him into two parts that fell down. Then the courtier of the king was brought forward and it was said to him: 'Turn back from your religion.' He, too, refused, and the saw was placed in the midst of his head and he was torn into two parts. Then the boy was sent for and it was said to him: 'Turn back from your religion.' He refused. The king then handed him over to a group of his courtiers, and said to them: 'Take him to such and such mountain; make him climb up that mountain and when you reach its peak ask him to renounce his Faith. If he refuses to do so, push him to his death.' So they took him and made him climb up the mountain and he said: 'O Allah, save me from them in any way you like,' and the mountain began to shake and they all fell down (dead) and that young boy came walking to the king. The king said to him, 'What happened to your companions?' He said, 'Allah has saved me from them.' He again handed him to some of his courtiers and said: 'Take him and carry him in a boat and when you reach the middle of the sea, ask him to renounce his religion. If he does not renounce his religion throw him (into the water).' So they took him and he said: 'O Allah, save me from them.' The boat turned upside down and they all drowned except the young boy who came walking to the king. The king said to him, 'What happened to your companions?' He said, 'Allah has saved me from them,' and he said to the king: 'You cannot kill me until you do what I command you to do.' The king asked, 'What is that?' He said, 'Gather all people in one place and tie me up to the trunk of a tree, then take an arrow from my quiver and say: With the Name of Allah, the Rubb of the boy; then shoot me. If you do that you will be able to kill me.' 'The king called the people in an open field and tied the young boy to the trunk of a tree. He took out an arrow from his quiver, fixed in the bow and said, 'With the Name of Allah, the Rubb of the young boy,' he then shot the arrow and it hit the boy's temple. The young boy placed his hand upon the temple where the arrow had hit him and died. The people then said: 'We believe in the Rubb of this young boy.' The king was told: 'Do you see what you were afraid of, by Allah it has taken place; all people have believed.' The king then commanded that trenches be dug and fire lit in them, and said: 'He who would not turn back from his (the young boy's) religion, throw him in the fire' or 'he would be ordered to jump into it.' They did so till a woman came with her child. She felt hesitant in jumping into the fire. The child said to her: 'O mother! Endure (this ordeal) for you are on the Right Path".

[Muslim].

`Abdullah bin Shaddad came and entered upon `A`ishah (رضي الله عنها) when we were sitting with her, as he was returning from Iraq during the time when ‘Ali (رضي الله عنه) was murdered. She said to him: O `Abdullah bin Shaddad, will you tell me the truth about what I am going to ask you? Tell me about these people whom ‘Ali (رضي الله عنه) killed. He said: Why shouldn`t I tell you the truth? She said: Tell me about them. He said: When `Ali (رضي الله عنه) corresponded with Mu`awiyah and the two arbitrators gave their verdict, eight thousand of the pious rebelled against him and camped in a land called Haroora`, near Koofah. They criticised him and said: You have taken off a chemise that Allah caused you to wear and a title that Allah gave to you, then you went ahead and asked people to issue a decree concerning the religion of Allah. There is no ruling except the ruling of Allah, may He be exalted. When `Ali (رضي الله عنه) heard about their criticism of him and the reason why they had split from him, he told his caller not to admit anyone but those who had memorised the Qur`an. When the house was filled with people who had memorised the Qur`an, he called for a large Mushaf and put it front of him, and he started tapping it with his hand, saying: O Mushaf, tell the people. The people called out: O Ameer al-Mu`mineen, how could you ask it? It is only ink and paper, but we could speak on the basis of what we understand from it. What do you want? He said: These companions of yours who rebelled, between me and them is the Book of Allah, and Allah says in His Book concerning a woman and a man: `If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation.` [an-Nisa 4:35]. The ummah of Muhammad is more important with regard to life and sanctity than a woman and a man. They got angry with me when I wrote a document between me and Mu`awiyah and wrote `Ali bin Abi Talib [without adding the title Ameer al-Mu`mineen]. But Suhail bin `Amr came to us when we were with the Messenger of Allah (ﷺ) at al-Hudaibiyah, when he made a peace deal with Quraish, and the Messenger of Allah (ﷺ) wrote, `In the Name of Allah, the Most Gracious, the Most Merciful.` Suhail said: Do not write, In the Name of Allah, the Most Gracious, the Most Merciful. He said: What should we write? He said: Write: `In Your Name, O Allah.” The Messenger of Allah (ﷺ) said: Write `Muhammad the Messenger of Allah (ﷺ).` He [Suhail] said: If I knew that you were the Messenger of Allah (ﷺ), I would not have opposed you. So he wrote: This is what was agreed by Muhammad bin `Abdullah with Quraish. And Allah says in His Book: “Indeed in the Messenger of Allah (ﷺ) (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day` [Al-Ahzab 33:21]. So `Ali sent `Abdullah bin `Abbas (رضي الله عنه) to them and I went out with him until we reached the middle of their camp. Ibnul-Kawwa` stood up and addressed the people, saying: O bearers of the Qur`an, this is `Abdullah bin `Abbas (رضي الله عنه). Whoever does not know him, I know of the Book of Allah what can tell you about him, He is one of those concerning whom the words `they are a quarrelsome people` [Az-Zukhruf 43:58] were revealed. Tell him to go back to the one who sent him and do not discuss the Book of Allah with him. Their spokesmen stood up and said: By Allah, we will discuss the Book of Allah. If he says something sound and true that we recognise we will follow him, and if he says something false we will reject his false argument. So they discussed the Book with ‘Abdullah for three days, and four thousand of them recanted and all of them repented, including Ibnul-Kawwa`. He took them to `Ali in Koofah, and `Ali sent word to the rest of them, saying: You know the turmoil between us and our opponents. Stay wherever you wish until the ummah of Muhammad (ﷺ) is united. The deal between us and you is that you should not shed any blood that it is forbidden to shed or commit acts of banditry on the roads or do wrong to any Non Muslim under Muslim protection. If you do that, we will declare war, for Allah does not love those who betray. `A`ishah (رضي الله عنها) said: O Ibn Shaddad, did he kill them? He said: By Allah, no sooner had he sent this message to them but they committed acts of banditry, shed blood and regarded it as permissible to harm Ahludh-Dhimmah (non-Muslims living under Muslim protection). She said: Do you swear by Allah? He said: I swear by Allah besides Whom there is no other god that this is what happened. She said: I have heard that the people of Iraq are talking and saying dhuth-thuda, dhuth-thuda [i.e., the one with a deformed arm that looks like a breast]. He said: I saw him and I was with ‘Ali (رضي الله عنه) when he was examining the slain. He called the people and said: Do you know this one? How many of them came and said: I saw him praying in the mosque of Banu So and so, and I saw him praying in the mosque of Banu So and so. And there was no proof of who he was except that. She said: What did `Ali say when he stood over him, as the people of Iraq claim? He said: I heard him say: Allah and His Messenger spoke the truth. She said: Did you hear him say anything other than that? He said: No, by Allah. She said: Yes, Allah and His Messenger spoke the truth. May Allah have mercy on `Ali (رضي الله عنه): it was his habit, if he saw something he liked, to say: Allah and His Messenger spoke the truth. But the people of Iraq fabricated lies against him and added words to what he said.

We went out with the Prophet to the funeral of a man of the Ansar and came to the grave. It had not yet been dug, so God’s messenger sat down and we sat down around him quietly. He had in his hand a stick with which he was making marks on the ground. Then he raised his head and said, “Seek refuge in God from the punishment of the grave saying it twice or thrice. He then said, “When a believer is about to leave the world and go forward to the next world, angels with faces white as the sun come down to him from heaven with one of the shrouds of paradise and some of the perfume of paradise and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says, 'Good soul, come out to forgiveness and acceptance from God.' It then comes out as a drop flows from a water-skin and he seizes it; and when he does so, they do not leave it in his hand for an instant, but take it and place it in that shroud and that perfume, and from it there comes forth a fragrance like that of the sweetest musk found on the face of the earth. They then take it up and do not bring it past a company of angels without their asking, “Who is this good soul?' to which they reply, ‘So and so, the son of so and so,’ using the best of his names by which people called him on the earth. They then bring him to the lowest heaven and ask that the gate should be opened for him. This is done, and from every heaven its archangels escort him to the next heaven till he is brought to the seventh heaven, and God who is great and glorious says, ‘Record the book of my servant in ‘Illiyun (Cf. Qur’an, lxxxiii, 18) and take him back to earth, for I created mankind from it, I shall return them into it, and from it I shall bring them forth another time.' His soul is then restored to his body, two angels come to him, and making him sit up say to him, ‘Who is your Lord?’ He replies, ‘My Lord is God.’ They ask, ‘What is your religion?’ and he replies, ‘My religion is Islam.’ They ask, ‘Who is this man who was sent among you?’ and he replies, ‘He is God’s messenger.’ They ask, ‘What is your [source of] knowledge?’ and he replies, ‘I have read God’s Book, believed in it and declared it to be true.’ Then one cries from heaven, ‘My servant has spoken the truth, so spread out carpets from paradise for him, clothe him from paradise, and open a gate for him into paradise.’ Then some of its joy and fragrance comes to him, his grave is made spacious for him as far as the eye can see, and a man with a beautiful face, beautiful garments and a sweet odour comes to him and says, ‘Rejoice in what pleases you for this is your day which you have been promised.' He asks, ‘Who are you, for your face is perfectly beautiful and brings good?” He replies, ‘I am your good deeds.’ He then says, ‘My Lord, bring the last hour; my Lord, bring the last hour, so that I may return to my people and my property.’ But when an infidel is about to leave the world and proceed to the next world, angels with black faces come down to him from heaven with hair-cloth and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says, ‘Wicked soul, come out to displeasure from God.’ Then it becomes dissipated in his body, and he draws it out as a spit is drawn out from moistened wool. He then seizes it, and when he does so they do not leave it in his hand for an instant, but put it in that hair-cloth and from it there comes forth a stench like the most offensive stench of a corpse found on the face of the earth. They then take it up and do not bring it past a company of angels without their asking, ‘Who is this wicked soul?’ to which they reply, ‘So and so, the son of so and so,’ using the worst names he was called in the world. When he is brought to the lowest heaven request is made that the gate be opened for him, but it is not opened for him. (God’s messenger then recited, ‘The gates of heaven will not be opened for them and they will not enter paradise until a camel can pass through the eye of a needle.)(Qur'an, vii, 40) God who is great and glorious then says, ‘Record his book in Sijjin (Cf. Qur’an, Ixxxiii, 7 ff) in the lowest earth,’ and his soul is thrown down. (He then recited, ‘He who assigns partners to God is as if he had fallen down from heaven and been snatched up by birds, or made to fall by the wind in a place far distant.')(Qur’an, xxii, 31). His soul is then restored to his body, two angels come to him, and making him sit up say to him, ‘Who is your Lord?’. He replies, ‘Alas, alas, I do not know.’ They ask, ‘What is your religion?' and he replies, ‘Alas, alas, I do not know.’ They ask, ‘Who is this man who was sent among you?' and he replies, ‘Alas, alas, I do not know.’ Then one cries from heaven, ‘He has lied, so spread out carpets from hell for him, and open a gate for him into hell.’ Then some of its heat and hot air comes to him, his grave is made narrow for him so that his ribs are pressed together in it, and a man with an ugly, face, ugly garments and an offensive odour come to him and says, ‘Be grieved with what displeases you, for this is your day which you have been promised.’ He asks, ‘Who are you, for your face is most ugly and brings evil?' He replies, ‘I am your wicked deeds.’ He then says, ‘My Lord, do not bring the last hour.’ ” In a version there is something similar containing an addition: “When his soul comes out every angel between heaven and earth and every angel in heaven invoke blessings on him, and the gates of heaven are opened for him, no guardians of a gate failing to supplicate God that his soul may be taken up beyond them. But his soul, i.e., the infidel’s, is pulled out along with the veins and every angel between heaven and earth and every angel in heaven curse him, and the gates of heaven are locked, no guardians of a gate failing to supplicate God that his soul may not be taken up beyond them. Ahmad transmitted it.

"Uwaimir came to 'Asim bin 'Adi and said: 'Ask the Messenger of Ailah (SAW) for me: "Do you think that if a man finds another man with his wife and kills him, he should be killed in retaliation, or what should he do?" 'Asim asked the Messenger of Allah (SAW) about that, and the Messenger of Allah (SAW) disapproved of the question. Then 'Uwaimir met him ('Asim) and asked him about that, saying: 'What did you do?’ He said: I did that and you have not brought me any good. I asked the Messenger of Allah (SAW) and he disapproved of this question.’ Uwaimir said: 'By Allah, I will go to the Messenger of Allah (SAW) myself and ask him.' So he went to the Messenger of Allah (SAW) and found that Qur'an had been revealed concerning them, and the Prophet (SAW) told them to go through the procedure of Li'an. 'Uwaimir said: 'O Messenger of Allah, (SAW) by Allah if I take her back, I would have been telling lies about her.' So he left her before the Messenger of Allah (SAW) told him to do so, and that became the Sunnah for two who engage in the procedure of Li'an. Then the Prophet (SAW) said: 'Wait and see. If she gives birth to a child who is black in color with widely-spaced dark eyes and large buttocks, then I think that he was telling the truth about her, but if she gives birth to a child with a red complexion like a Wahrah,[1] then I think that he was lying.' Then she gave birth to a child with features resembling those of the man concerning whom she was accused."

“Rabab bin Hudhaifah (bin Sa’eed) bin Sahm married Umm Wa’il bint Ma’mar Al-Jumahiyyah, and she bore him three sons. Their mother died and her sons inherited her houses and the Wala’ of her freed slaves. ‘Amr bin ‘As took them out to Sham, and they died of the plague of ‘Amwas. ‘Amr inherited from them, and he was their ‘Asabah.* When ‘Amr came back, Banu Ma’mar came to him and they referred their dispute with him concerning the Wala’ of their sister to ‘Umar. ‘Umar said: ‘I will judge between you according to what I heard from the Messenger of Allah (saw). I heard him say: “What the son or father acquires goes to his. ‘Asabah, no matter who they are.’” So he ruled in our favour and wrote a document to that effect, in which was the testimony of ‘Abdur-Rahman bin ‘Awf, Zaid bin Thabit and someone else. Then when ‘Abdul-Malik bin Marwan was appointed caliph, a freed slave of hers (Umm Wa’il’s) died, leaving behind two thousand Dinar. I heard that that ruling had been changed, so they referred the dispute to Hisham bin Isma’il. We referred the matter to ‘Abdul-Malik, and brought him the document of ‘Umar. He said: ‘I thought that this was a ruling concerning which there was no doubt. I never thought that the people of Al-Madinah would reach such a state that they would doubt this ruling. So he ruled in our favour, and it remained like that afterwards.”

Muhammad ibn Hilal reported that he saw the rooms of the wives of the Prophet, may Allah bless him and grant him peace. The rooms were made of palm trunks covered with hair. The transmitter (Muhammad ibn Abi Fudayk) said, "I asked him about 'A'isha's room and he said, 'Its door faced Syria.' I asked, 'Was it one or two spans?' 'Its door was one span,' he replied. I asked, 'And what was it made of?' He said, 'From cypress or teak wood.'"

Ibn 'Abbas reported that the Prophet, may Allah bless him and grant him peace, said, "Whoever fashions an image will have to breathe life into it and he will be punished since he will not be able to breathe life into it. Anyone who claims to have seen a vision in a dream will have to string two beads of barely together and he will be punished because he will not be able to string them together. Anyone who listens to people's conversation when they move away from him will have molten lead poured into his ears."

'Ubaidullah bin ’Adi bin Al-Khiyar (RAA) narrated that Two men told him that they had gone to the Messenger of Allah (P.B.U.H.) asking him to give them something from the Zakah money (as he was distributing it at that time). The Messenger of Allah (P.B.U.H.) then looked them up and down and found them to be sturdy and strong. He then said to them, “If you desire, I shall give it to you, but this Zakah is not for one who is rich, neither for the one who is strong and able to earn.” Related by Ahmad, Abu Dawud and An-Nasa'i.

Anas (RAA) narrated, ‘The first time cupping was dis-liked for the one who is fasting was when Ja’far bin Abi Talib had himself cupped while fasting and the Messenger of Allah (P.B.U.H.) came across him and said, "Those two have broken their fast (meaning Ja'far and the man who was cupping him.)" But later on the Prophet allowed cupping for the one who is fasting. Anas used to have himself cupped while he was fasting. Related by Ad-Daraqutni, who regarded it as a strong hadith.

Anas bin Malik (RAA) narrated, 'A man who had drunk wine was brought to the Prophet (PBUH) and he commanded that the man should be beaten (lashed). The man was given about forty lashes with two palm branches. Anas added, Abu Bakr (RAA) did the same, but when 'Umar (RAA) became the Caliph, he consulted the people and 'Abdur Rahman bin 'Auf said, "The mildest punishment for drinking is eighty (lashes).' So, 'Umar (RAA) gave his commands accordingly. Agreed upon.

Allah's Messenger (SAW) said, "He who finds something should call two trusty people as witnesses, keep in mind what it is contained in, and what it is tied with, and not conceal it or cover it up. Then, if its owner comes, he has the most right to it. Otherwise, it is Allah's property which He gives to whomever He wills." [Reported by Ahmad and al-Arba'a excluding Tirmidhi. Ibn Khuzaimah, Ibn al-Jarud and Ibn Hibban graded it Sahih (authentic)].

Yahya said that he heard Malik speak about someone who pledged goods as security for a loan, and they perished with the broker. The one who took out the loan confirmed its specification. They agreed on the amount of the loan, but challenged each other about the value of the pledge, the pledger saying that it had been worth twenty dinars, whilst the broker said that it had been worth only ten, and that the amount loaned on security was twenty dinars. Malik said, "It is said to the one in whose hand the pledge is, 'describe it.' If he describes it he is made to take an oath on it and then the people of experience evaluate that description. If the value is more than what was loaned on security for it, it is said to the broker, 'Return the rest of his due to the pledger.' If the value is less than what was loaned on security for it, the broker takes the rest of his due from the pledger. If the value is the exact amount of the loan, the pledge is compensated for by the loan."

Yahya said that he heard Malik say, "What is done in our community about two men who have a dispute about an amount of money loaned on the security of a pledge - the pledger claiming that he pledged it for ten dinars and the broker insisting that he took the pledge as security for twenty dinars, and the pledge is clearly in the possession of the broker - is that the broker is made to take an oath when the value of the pledge is fully known. If the value of the pledge is exactly what he swore that he had loaned on security for it, the broker takes the pledge as his right. He is more entitled to take precedence with an oath since he has possession of the pledge. If the owner of the pledge wants to give him the amount which he swore that he was owed, he can take the pledge back. If the pledge is worth less than the twenty dinars he loaned, then it is said to the pledger, 'Either you give him what he has sworn to and take your pledge back, or you swear to what you said you pledged it for.' If the pledger takes the oath, then what the broker has increased over the value of the pledge will become invalid. If the pledger does not take an oath, he must pay what the broker swore to."

Malik said, "If a pledge given on security for a loan perishes, and both parties deny each other's rights, with the broker who is owed the loan saying that he gave twenty dinars, and the pledger who owes the loan saying that he was given only ten, and with the broker who is owed the loan saying the pledge was worth ten dinars, and the broker who owes the loan saying it was worth twenty, then the broker who is owed the loan is asked to describe the pledge. If he describes it, he must take an oath on its description. Then people with experience of it evaluate that description. If the value of the pledge is estimated to be more than what the broker claims it was, he takes an oath as to what he claimed, and the pledger is given what is over from the value of the pledge. If its value is less than what the broker claims of it, he is made to take an oath as to what he claims is his. Then he demands settlement according to the actual value of the pledge. The one who owes the loan is then made to take an oath on the extra amount which remains owing against him to the claimant after the price of the pledge is reached. That is because the broker becomes a claimant against the pledger. If he takes an oath, the rest of what the broker swore to of what he claimed above the value of the pledge is invalidated. If he draws back, he is bound to pay what remains due to the broker after the value of the pledge."

Malik said, "The best of what I have heard about a mukatab who injures a man so that blood-money must be paid, is that if the mukatab can pay the blood-money for the injury with his kitaba, he does so, and it is against his kitaba. If he cannot do that, and he cannot pay his kitaba because he must pay the blood-money of that injury before the kitaba, and he cannot pay the blood-money of that injury, then his master has an option. If he prefers to pay the blood-money of that injury, he does so and keeps his slave and he becomes an owned slave. If he wishes to surrender the slave to the injured, he surrenders him. The master does not have to do more than surrender his slave."

Malik spoke about people who were in a general kitaba and one of them caused an injury which entailed blood-money. He said, "If any of them does an injury involving blood-money, he and those who are with him in the kitaba are asked to pay all the blood-money of that injury. If they pay, they are confirmed in their kitaba. If they do not pay, and they are incapable then their master has an option. If he wishes, he can pay all the blood-money of that injury and all the slaves revert to him. If he wishes, he can surrender the one who did the injury alone and all the others revert to being his slaves since they could not pay the blood-money of the injury which their companion caused."

Malik said, "The way of doing things about which there is no dispute among us, is that when a mukatab is injured in some way which entails blood-money or one of the mukatab's children who is written with him in the kitaba is injured, their blood-money is the blood-money of slaves of their value, and what is appointed to them as their blood-money is paid to the master who has the kitaba and he reckons that for the mukatab at the end of his kitaba and there is a reduction for the blood-money that the master has taken for the injury."

Malik said, "The explanation of that is say, for example, he has written his kitaba for three thousand dirhams and the blood-money taken by the master for his injury is one thousand dirhams. When the mukatab has paid his master two thousand dirhams he is free. If what remains of his kitaba is one thousand dirhams and the blood-money for his injury is one thousand dirhams, he is free straightaway. If the blood-money of the injury is more than what remains of the kitaba, the master of the mukatab takes what remains of his kitaba and frees him. What remains after the payment of the kitaba belongs to the mukatab. One must not pay the mukatab any of the blood- money of his injury in case he might consume it and use it up. If he could not pay his kitaba completely he would then return to his master one eyed, with a hand cut off, or crippled in body. His master only wrote his kitaba against his property and earnings, and he did not write his kitaba so that he would take the blood-money for what happened to his child or to himself and use it up and consume it. One pays the blood-money of injuries to a mukatab and his children who are born in his kitaba, or their kitaba is written, to the master and he takes it into account for him at the end of his kitaba."

Malik said, "When a mukatab sets his own slaves free, it is only permitted for a mukatab to set his own slaves free with the consent of his master. If his master gives his consent and the mukatab sets his slave free, his wala' goes to the mukatab . If the mukatab then dies before he has been set free himself, the wala' of the freed slave goes to the master of the mukatab. If the freed one dies before the mukatab has been set free, the master of the mukatab inherits from him."

Malik said, "It is like that also when a mukatab gives his slave a kitaba and his mukatab is set free before he is himself. The wala' goes to the master of the mukatab as long as he is not free. If this one who wrote the kitaba is set free, then the wala' of his mukatab who was freed before him reverts to him. If the first mukatab dies before he pays, or he cannot pay his kitaba and he has free children, they do not inherit the wala' of their father's mukatab because the wala' has not been established for their father and he does not have the wala' until he is free."

Malik spoke about a mukatab who was shared between two men and one of them forewent what the mukatab owed him and the other insisted on his due. Then the mukatab died and left property.

Malik said, "The one who did not abandon any of what he was owed, is paid in full. Then the property is divided between them both just as if a slave had died because what the first one did was not setting him free. He only abandoned a debt that was owed to him ."

Malik said, "One clarification of that is that when a man dies and leaves a mukatab and he also leaves male and female children and one of the children frees his portion of the mukatab, that does not establish any of the wala' for him. Had it been a true setting free, the wala' would have been established for whichever men and women freed him."

Malik said, "Another clarification of that is that if one of them freed his portion and then the mukatab could not pay, the value of what was left of the mukatab would be altered because of the one who freed his portion. Had it been a true setting-free, his estimated value would have been taken from the property of the one who set free until he had been set completely free as the Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever frees his share in a slave and has money to cover the full price of the slave, justly evaluated for him, gives his partners their shares. If not, he frees of him what he frees.' " (See Book 37 hadith 1).

He said, "Another clarification of that is that part of the sunna of the muslims in which there is no dispute, is that whoever frees his share of a mukatab, the mukatab is not set fully free using his property. Had he been truly set free, the wala' would have been his alone rather than his partners. Part of what will clarify that also is that part of the sunna of the muslims is that the wala' belongs to whoever writes the contract of kitaba. The women who inherit from the master of the mukatab do not have any of the wala' of the mukatab. If they free any of their share, the wala' belongs to the male children of the master of the mukatab or his male paternal relations."

"The Prophet (s.a.w) went out during an hour in which he would normally not go out, nor meet with anyone. Then Abu Bakr came to him. So he said:"What brought you O Abu Bakr?" He said: "I came to meet the Messenger of Allah (s.a.w) and to look at his face, and to make sure he was safe. It was not long before 'Umar came. He said: "What has brought you O 'Umar ?" He said: "Hunger O Messenger of Allah!"He said: "I also experienced some of that" So they went to the home of Abu Al-Haitham At-Taiyyihan Al-Ansari. He was a man with many date-palms and sheep, but he had no servants so they did not find him there. They said to his wife: "Where is your companion?" She said: "He has gone to fetch us some good water." It was not long before Abu Al-Haitham came along hauling to a large water-skin which he put down. Then he came to hug the Prophet (s.a.w) and uttered that his father and mother should be ransomed for him. Then he went to grove of his and he spread out a mat for them. Then he went to a date-palm and returned with a cluster of dates which he put down. The prophet (s.a.w) said: "Why don't you select some ripe dates for us?" He said: "O Messenger of Allah(s.a.w)! I wanted you to select from the ripe dates and the unripe dates." So they ate and they drank from that water. The Messenger of Allah(s.a.w) said: "By the One in Whose Hand is my soul! This is among the favors which you shall be asked about on the Day of Judgement. Cool shade, tasty ripe dates, and cool water." Abu Al-Haitham left to prepare some food for them. The Prophet (s.a.w) said: "Do not slaughter one with milk." So he Slaughtered a small female or male goat and brought it to them so they could eat it. The Prophet (s.a.w) said: "Do you have any servants?" He said: "No." So he said: "Then if we get some captives we shall bring them for you." So (later) the Prophet (s.a.w) came with 2 males, there was no third among them and he brought them to Abu Al-Haitham. The Prophet (s.a.w) said: "Choose from them." He said: "O Prophet of Allah! Choose for me." So the Prophet (s.a.w) said: "Indeed the one consulted is entrusted. Take this one for I have seen him praying, and encourage him to do well." So Abu Al-Haitham went to his wife and informed her of what the Messenger of Allah (s.a.w) said. So his wife said: "You will not fulfill what the Prophet (s.a.w) said until you have freed him." So he said: "He is free." So the Prophet (s.a.w) said: "Indeed Allah has not send a Prophet nor made a Khalifah except that he has two groups of supporters, group ordering him to do good, and prohibiting him from evil and a group that never ceases spoiling his affairs. So whoever protected."

Ibn Mas'ud reported God's messenger as saying, "The last to enter paradise will be a man who will walk at one moment, stumble at another, and be burned by hell at another. Then when he gets beyond it he will turn to it and say, `Blessed is He who has saved me from you. God has given me something He has not given to anyone of those in earlier or later times. His attention will then be drawn to a tree and he will say, `O my Lord, bring me near this tree so that I may shelter in its shade and drink some of its water.' God will reply, `Son of Adam, if I grant you that you will perhaps ask me for something else,' and he will say, `No, my Lord' and make a covenant with Him not to ask Him for anything else. His Lord will excuse him because he is seeing something he cannot help desiring, so He will bring him near it and he will shelter in its shade and drink some of its water. His attention will then be drawn to a tree more beautiful than the first and he will say, `O my Lord, bring me near this tree in order that I may drink some of its water and shelter in its shade. I shall not ask Thee for anything else.' He will reply, `Son of Adam, did you not covenant with me not to ask anything else?' and He will add, `If I bring you near it you will perhaps ask me for something else.' He will then covenant with Him not to ask for anything else, and his Lord will excuse him because he is seeing something he cannot help desiring, so He will bring him near it and he will shelter in its shade and drink some of its water. His attention will then be drawn to a tree at the gate of paradise more beautiful than the first two and he will say, `O my Lord, bring me near this tree so that I may shelter in its shade and drink some of its water, and I shall not ask Thee for anything else.' He will reply, `Son of Adam, did you not covenant with me not to ask me for anything else?' and he will say, `Certainly, my Lord, but I shall not ask Thee for anything else than this.' So his Lord will excuse him because he is seeing something he cannot help desiring and will bring him near it; but when He does so he will hear the voices of the inhabitants of paradise and say, `0 my Lord, bring me into it.' He will reply, `Son of Adam, what will bring an end to your making requests of me? Will it please you if I give you the world and a like amount along with it?' He will `say, '0 my Lord, art Thou mocking me when Thou art the Lord of the universe?'" Ibn Mas'ud then laughed and asked his hearers why they did not ask him what he was laughing at. On their doing so he told them that God's messenger had laughed similarly, and when he was asked what he was laughing at he said, "At the Lord of the universe laughing when he said, `Art Thou mocking me when Thou art the Lord of the universe?' He will reply, `I am not mocking you, but I have power to do whatever I will'." Muslim transmitted it.