It was narrated from Sa’d, the freed slave of Abu Bakr – and Sa’d used to serve the Messenger of Allah (saw) and he liked this Hadith – that the Prophet (saw) forbade eating two dates at once.

“The distance between the two ends of my Cistern is like the distance between San’a and Al-Madinah,’ or ‘between Al-Madinah and ‘Amman.’”

"I asked 'A’isha (may Allah be well pleased with her) about the ritual prayer of Allah’s Messenger (Allah bless him and give him peace), and she said: 'He used to perform two cycles of ritual prayer before the noon prayer and two cycles after it, two cycles after the sunset prayer, two cycles after the evening prayer, and two before the dawn prayer.’”

Sahl ibn AbuUmamah said that he and his father (AbuUmamah) visited Anas ibn Malik at Medina during the time (rule) of Umar ibn AbdulAziz when he (Anas ibn Malik) was the governor of Medina. He was praying a very short prayer as if it were the prayer of a traveller or near it.

When he gave a greeting, my father said: May Allah have mercy on you! Tell me about this prayer: Is it obligatory or supererogatory?

He said: It is obligatory; it is the prayer performed by the Messenger of Allah (saws). I did not make a mistake except in one thing that I forgot.

He said: The Messenger of Allah (saws) used to say: Do not impose austerities on yourselves so that austerities will be imposed on you, for people have imposed austerities on themselves and Allah imposed austerities on them. Their survivors are to be found in cells and monasteries. (Then he quoted:) "Monasticism, they invented it; we did not prescribe it for them."

Next day he went out in the morning and said: will you not go out for a ride, so that you may see something and take a lesson from it?

He said: Yes. Then all of them rode away and reached a land whose inhabitants had perished, passed away and died. The roofs of the town had fallen in.

He asked: Do you know this land? I said: Who acquainted me with it and its inhabitants? (Anas said:) This is the land of the people whom oppression and envy destroyed. Envy extinguishes the light of good deeds, and oppression confirms or falsifies it. The eye commits fornication, and the palm of the hand, the foot, body, tongue and private part of the body confirm it or deny it.

Sulaiman bin Buraidah reported on the authority of his father. When the Apostle of Allaah(saws) appointed a Commander over an Army or a detachment, he instructed him to fear Allaah himself and consider the welfare of the Muslims who were with him. He then said “When you meet the polytheists who are your enemy, summon them tone of three things and accept whichever of them they are willing to agree to, and refrain from them. Summon them to Islam and if they agree, accept it from them and refrain from them. Then summon them to leave their territory and transfer to the abode of the Emigrants and tell them that if they do so, they will have the same rights and responsibilities as the Emigrants, but if they refuse and choose their own abode, tell them that they will be like the desert Arabs who are Muslims subject to Allaah’s jurisdiction which applies to the believers, but will have no spoil or booty unless they strive with the Muslims. If they refuse demand jizyah (poll tax) from them, if they agree accept it from them and refrain from them. But if they refuse, seek Alaah’s help and fight with them. When you invade the fortress and they (its people) offer to capitulate and have the matter referred to Allaah’s jurisdiction, do not grant this, for you do not know whether or not you will hit on Allaah’s jurisdiction regarding them. But let them capitulate and have the matter refereed to your jurisdiction and make a decision about them later on as you wish.

Sufyan (bin ‘Uyainah) said thah ‘Alqamah said “I mentioned this tradition to Muqatil bin Habban, He said “Muslim narrated it to me.” Abu Dawud said “He is Ibn Haidam narrated from Al Nu’man in Muqqarin from the Prophet (saws) like the tradition of Sulaiman bin Buraidah.

the Prophet said: "When one of you breaks his fast, then let him do so with dried dates, for they are blessed. Whoever does not find dates, then water, for it is purifying." And he said: "Charity given to the needy is (counted as) charity, and if it is given to relatives it is (counted as) two: charity and nurturing (the ties of kinship)."

"The Messenger of Allah(S.A.W) came to visit me while I was ill at Banu Salamah. I said : 'O Prophet of Allah(S.A.W)! How shall I divide my wealth among my children?' But he did not say anything to me, until the following was revealed: Allah commands you regarding your children's (inheritance): to the male, a portion equal to that of two females."

"I heard the Messenger of Allah (saws) saying, 'There are two eyes that shall not be touched by the Fire: An eye that wept from the fear of Allah, and an eye that spent the night standing on guard in the cause of Allah."

[Abu 'Eisa said:] There are narrations on this topic from 'Uthman and Abu Raihanah.

The Hadith of Ibn 'Abbas is a Hasan Gharib Hadith, we do not know of it except through the narration of Shu'aib bin Ruzaiq.

That the Prophet (saws) said: "Whoever fought in the cause of Allah - a Muslim man - for the time it takes for two milkings of a camel, then Paradise is obligatory for him. And whoever suffered a wound in the cause of Allah, or he suffers from an injury, then he will come on the Day of Resurrection while (his blood will be) more copius that it ever was, its color the color of saffron, and its scent like that of musk."

This Hadith is Sahih.

that a man from the people of Al-'Iraq asked Ibn 'Umar about the blood of a gnat that gets on the clothes. Ibn 'Umar said "Look at this one, he asks about the blood of a gnat while they killed the son of the Messenger of Allah (SAW)! And I heard the Messenger of Allah (SAW) said: 'Indeed Al-Hasan and Al-Husain - they are my two sweet basils in the world.'"

Messenger of Allah (PBUH) said, "Allah, the Exalted, smiles at two men, one of them killed the other and both will enter Jannah. The first is killed by the other while he is fighting in the Cause of Allah, and thereafter Allah will turn in mercy to the second and guide him to accept Islam and then he dies as a Shaheed (martyr) fighting in the Cause of Allah."

[Al-Bukhari and Muslim]

The family of Muhammad (PBUH) never ate to the fill the bread of barley for two successive days until he died.

[Al-Bukhari and Muslim].

Another narration is: 'Aishah (May Allah be pleased with her) said: Never did the family of Muhammad (PBUH) eat to the fill, since their arrival to Al-Madinah, the bread of wheat for three successive nights until his death.

The Prophet (PBUH) used to offer eleven Rak'ah of optional Salat (prayers) in the latter part of night. When it was about dawn, he would offer two short Rak'ah and then would lie down on his right side till the Mu'adhdhin (one who calls for prayer) would come to inform him that the congregation had gathered (for prayer).

[Al-Bukhari and Muslim].

Messenger of Allah (PBUH) said, "If a man takes a bath on Friday, purifies himself thoroughly, uses oil and perfume which is available in the house, sets forth for the mosque, does not (forcibly) sit between two persons, offers the prayer that is prescribed for him and listens to the Imam silently, his sins between this Friday and the previous Friday will be forgiven."

[Al- Bukhari].

In the lifetime of the Messenger of Allah (PBUH), we used to perform two Rak'ah (optional prayer) after sunset before the Maghrib prayer. It was asked: "Did Messenger of Allah (PBUH) perform them?" He replied: "He saw us performing it, but he neither ordered us to perform them nor did he forbid us from doing so."

[Muslim].

The Prophet (PBUH) saw me dressed in two saffron-coloured garments and asked, "Has your mother commanded you to wear these?" I asked him, "Shall I wash them out?" He replied, "You had better set them to fire."

Another narration is: "These are garments of the disbelievers. So do not wear them."

[Muslim].

Uthman was sitting in alMaqa`id. He called for water and did wudoo’, then he said: I saw the Messenger of Allah (ﷺ) doing wudoo` in this place where I am sitting then he said: “whoever does wudoo’ as I have done, then gets up and prays two rak`ahs, his previous sins will be forgiven.” And the Messenger of Allah (ﷺ) said: `Do not become complacent.`

I heard `Ali (رضي الله عنه) say: A man from among Ahlus-Suffah died and it was said: O Messenger of Allah (ﷺ), he has left behind a dinar and a dirham. He said: “Two brands. Offer the funeral prayer for your companion.` Habban bin Hilal told us: Ja`far told us... and he narrated a similar report.

Anas said that God’s Messenger offered for sale a saddle-cloth (woolen cloth placed on a camel under the pack-saddle), and a drinking-vessel, saying, “Who will buy this saddle-cloth and drinking- vessel?” A man offered to take them for a dirham and the Prophet asked whether anyone would give more. A man offered him two dirhams and he sold them to him. Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

‘Urwa b. Abul Ja‘d al-Bariqi said that God’s Messenger gave him a dinar to buy a sheep for him. He bought two sheep for him, sold one of them for a dinar and brought him a sheep and dinar. So God’s Messenger invoked a blessing on him in his business dealings, and he was such that if he had bought dust he would have made a profit from it. Bukhari transmitted it.

Sa'id b. al-Musayyib reported ‘Umar b. al-Khattab as saying, “If any woman is divorced and has one or two menstrual periods then stops menstruating she must wait nine months, and if it is apparent that she is pregnant the rules concerning that are applied; otherwise she must observe a period of three months after the nine months are ended, after which she may lawfully remarry. Malik transmitted it.

Nafi‘ said that when Ibn ‘Umar began prayer he said the takbir and raised his hands; when he bowed he raised his hands; when he said, “God listens to him who praises Him” he raised his hands; and when he got up at the end of two rak'as he raised his hands. Ibn ‘Umar traced that back to the Prophet. Bukhari transmitted it.

Samura b. Jundub said that he remembered from God's Messenger two periods of silence, one when he said the takbir, and one when he finished reciting, “Not of those with whom Thou art angry, nor of those who go astray,”* and Ubayy b, Ka‘b corroborated him. *Al-Qur’an, 1:7 Abu Dawud transmitted it, and Tirmidhi, Ibn Majah and Darimi transmitted something similar.

Nafi' said, “I was with Ibn ‘Umar in Mecca when the sky was cloudy and he was afraid the morning might have come, so he observed a witr with one rak'a. The sky then cleared and he saw that it was still night, so he made it a pair by praying one rak'a; then he prayed series of two rak'as, and when he was afraid morning was near he observed a witr with one.” Malik transmitted it.

Buraida said that he heard God’s Messenger say, “A human being has three hundred and sixty joints for each of which he must give alms.” On being asked who was capable of doing that he replied, “It may be mucus in the mosque which you bury, and something which you remove from the road; but if you do not find such, two rak'as in the forenoon will suffice you.” Abu Dawud transmitted it.

'Amr b. Shu'aib, on his father's authority, said his grandfather told that God’s messenger was asked about the ‘aqiqa and replied, “God does not like the breaking of ties (‘uquq),” as though he disliked the name. And he said, “If anyone has a child born to him and wishes to offer a sacrifice on its behalf, he may offer two sheep for a boy and one for a girl. Abu Dawud and Nasa’i transmitted it.

When God’s Messenger arrived after a journey he was met by the children of his household. Once when he arrived after a journey I was the first to meet him and he lifted me in front of him. Then one of Fatima’s two sons was brought along and he set him behind him, and we were brought into Medina, three on one beast. Muslim transmitted it.

Malik related to me that he heard that Abu Salama ibn Abd ar- Rahman and Sulayman ibn Yasar were both asked, "Does one pronounce judgement on the basis of an oath with one witness?" They both said, "Yes."

Malik said, "The precedent of the sunna in judging by an oath with one witness is that if the plaintiff takes an oath with his witness, he is confirmed in his right. If he draws back and refuses to take an oath, the defendant is made to take an oath. If he takes an oath, the claim against him is dropped. If he refuses to take an oath, the claim is confirmed against him."

Malik said, "This procedure pertains to property cases in particular. It does not occur in any of the hadd-punishments, nor in marriage, divorce, freeing slaves, theft or slander. If some one says, 'Freeing slaves comes under property,' he has erred. It is not as he said. Had it been as he said, a slave could take an oath with one witness, if he could find one, that his master had freed him.

"However, when a slave lays claim to a piece of property, he can take an oath with one witness and demand his right as the freeman demands his right."

Malik said, "The sunna with us is that when a slave brings somebody who witnesses that he has been set free, his master is made to take an oath that he has not freed him, and the slave's claim is dropped."

Malik said, "The sunna about divorce is also like that with us. When a woman brings somebody who witnesses that her husband has divorced her, the husband is made to take an oath that he has not divorced her. If he takes the oath, the divorce does not proceed . "

Malik said, "There is only one sunna of bringing a witness in cases of divorce and freeing a slave. The right to make an oath only belongs to the husband of the woman, and the master of the slave. Freeing is a hadd matter, and the testimony of women is not permitted in it because when a slave is freed, his inviolability is affirmed and the hadd punishments are applied for and against him. If he commits fornication and he is a muhsan, he is stoned. If he kills a slave, he is killed for it. Inheritance is established for him, between him and whoever inherits from him. If somebody disputes this, arguing that if a man frees his slave and then a man comes to demand from the master of the slave payment of a debt, and a man and two women testify to his right, that establishes the right against the master of the slave so that his freeing him is cancelled if he only has the slave as property, inferring by this case that the testimony of women is permitted in cases of setting free. The case is not as he suggests (i.e. it is a case of property not freeing). It is like a man who frees his slave, and then the claimant of a debt comes to the master and takes an oath with one witness, demanding his right. By that, the freeing of the slave would be cancelled. Or else a man comes who has frequent dealings and transactions with the master of the slave. He claims that he is owed money by the master of the slave. Someone says to the master of the slave, 'Take an oath that you don't owe what he claims'. If he draws back and refuses to take an oath, the one making the claim takes an oath and his right against the master of the slave is confirmed. That would cancel the freeing of the slave if it is confirmed that property is owed by the master."

Malik said, "It is the same case with a man who marries a slave-girl and then the master of the slave-girl comes to the man who has married her and claims, 'You and so-and-so have bought my slave-girl from me for such an amount of dinars. The husband of the slave-girl denies that. The master of the slave-girl brings a man and two women and they testify to what he has said. The sale is confirmed and his claim is considered true. So the slave-girl is haram for her husband and they have to separate, even though the testimony of women is not accepted in divorce."

Malik said, "It is also the same case with a man who accuses a free man, so the hadd falls on him. A man and two women come and testify that the one accused is a slave. That would remove the hadd from the accused after it had befallen him, even though the testimony of women is not accepted in accusations involving hadd punishments."

Malik said, "Another similar case in which judgement appears to go against the precedent of the sunna is that two women testify that a child is born alive and so it is necessary for him to inherit if a situation arises where he is entitled to inherit, and the child's property goes to those who inherit from him, if he dies, and it is not necessary that the two women witnesses should be accompanied by a man or an oath even though it may involve vast properties of gold, silver, live-stock, gardens and slaves and other properties. However, had two women testified to one dirham or more or less than that in a property case, their testimony would not affect anything and would not be permitted unless there was a witness or an oath with them."

Malik said, "There are people who say that an oath is not acceptable with only one witness and they argue by the word of Allah the Blessed, the Exalted, and His word is the Truth, 'And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of.' (Sura 2 ayat 282). Such people argue that if he does not bring one man and two women, he has no claim and he is not allowed to take an oath with one witness."

Malik said, "Part of the proof against those who argue this, is to reply to them, 'Do you think that if a man claimed property from a man, the one claimed from would not swear that the claim was false?' If he swears, the claim against him is dropped. If he refuses to take an oath, the claimant is made to take an oath that his claim is true, and his right against his companion is established. There is no dispute about this with any of the people nor in any country. By what does he take this? In what place in the Book of Allah does he find it? So if he confirms this, let him confirm the oath with one witness, even if it is not in the Book of Allah, the Mighty, the Majestic! It is enough that this is the precedent of the sunna. However, man wants to recognise the proper course of action and the location of the proof. In this there is a clarification for what is obscure about that, if Allah ta'ala wills."

Abu'd-Darda' reported that the Prophet, may Allah bless him and grant him peace, said, "Shall I tell you a degree better than prayer, fasting and sadaqa?" "Yes," they replied. He went to say, Improving a state of friendship. Causing discord in a state of friendship is what shaves things away."

Umm ad-Darda' reported that a man came up to her and said, "A man has said bad things about you in the presence of 'Abdu'l-Malik.' She said, "We are suspected of something which we did not do. How often we have been praised for what we did not do!"

The Prophet (saw) on entering the lavatory used to say: [Allahumma inni a’udhu bika minal khubthi wal khaba’ithi] “O Allah, I seek refuge with You from devils – males and females (or all offensive and wicked things, evil deeds and evil spirits, etc.)” [Reported by As-Sab’a]

The Prophet (SAW) said, "There are three things which contain blessings: A business transaction in which payment is agreed on a fixed later time, al-Muqaradah (speculative partnership), and mixing wheat and barley for one's household use but not for sale." [Reported by Ibn Majah through a Da'if (weak) chain of narrators].

The Prophet (SAW) said: "Whoever narrates a Hadith from me thinking it to be false, then he is one of the two liars." Another chain similar to the narration of Samurah bin Jundub.

"The Messenger of Allah said: 'When the two circumcised parts meet, and (the tip of the penis) disappears, then bath is obligatory.'"

that the Messenger of Allah said: "Whoever has two wives and favors one of them over the other, he will come on the Day of Resurrection with one of his sides leaning."

“The Muslim man has no right to spend two nights, if he has something for which will should be made, without having a written will with him.”

“People of two different religions do not inherit from one another.”

“Any Muslim who fights in the cause of Allah for the time between two milkings of a she-camel, he will be guaranteed Paradise.”

“A man entered the mosque when the Prophet (saw) was delivering the sermon. He said: ‘Have you prayed?’ He said: ‘No.’ He said: ‘Then pray two Rak’ah.’”

“The Messenger of Allah (saw) used to pray two Rak’ah before the morning (prayer), as if the Adhan were in his ears. (i.e., he would pray them briefly).

prayer after the Fajr until the sun has risen, and prayer after ‘Asr until the sun has set.

It was narrated from Umm Hani’ bint Abu Talib that on the day of the Conquest (of Makkah) the Messenger of Allah (saw) prayed voluntary Duha with eight Rak’ah, saying the Salam after each two Rak’ah.

Yahya related to me from Malik that Yahya ibn Said said that Abu Bakr ibn Muhammad ibn Amr ibn Hazm informed him that he had taken a Nabatean who had stolen some iron rings and jailed him in order to cut off his hand. Amra bint Abd ar-Rahman sent a girl mawla to him called Umayya. Abu Bakr said that she had come to him while he was among the people and said that his aunt Amra sent word to him saying, "Son of my brother! You have taken a Nabatean for something insignificant which was mentioned to me. Do you want to cut off his hand?" He had said, "Yes." She said, ''Amra says to you not to cut off the hand except for a quarter of a dinar and upwards."

Abu Bakr added, "So I let the Nabatean go."

Malik said, "The generally agreed on way of doing things among us about the confession of slaves is that if a slave confesses something against himself, the hadd and punishment for it is inflicted on his body. His confession is accepted from him and one does not suspect that he would inflict something on himself."

Malik said, "As for the one of them who confesses to a matter which will incur damages agains this master, his confession is not accepted against his master."

Malik said, "One does not cut off the hand of a hireling or a man who is with some people to serve them, if he robs them, because his state is not the state of a thief. His state is the state of a treacherous one. The treacherous one does not have his hand cut off."

Malik said about a person who borrows something and then denies it, "His hand is not cut off. He is like a man who owes a debt to another man and denies it. He does not have his hand cut off for what he has denied."

Malik said, "The generally agreed-on way of dealing among us, with the thief who is found in a house and has gathered up goods and has not taken them out, is that his hand is not cut off. That is like the man who places wine before him to drink it and does not do it. The hadd is not imposed on him. That is like a man who sits with a woman and desires to have haram intercourse with her and does not do it and he does not reach her. There is no hadd against that either."

Malik said, "The generally agreed-on way of doing things among us is that there is no cutting off the hand for what is taken by chance, openly and in haste, whether or not its price reaches that for which the hand is cut off."

Malik said that Ibn Shihab said, "The precedent of the sunna in the intentional murder is that when the relatives of the murdered person relinquish retaliation, the blood-money is owed by the murderer from his own property unless the tribe helps him with it willingly."

Malik said, "What is done in our community is that the blood- money is not obliged against the tribe until it has reached a third of the full amount and upwards. Whatever reaches a third is against the tribe, and whatever is below a third, is against the property of the one who did the injury."

Malik said, "The way of doing things about which there is no dispute among us, in the case of someone who has the blood-money accepted from him in intentional murder or in any injury in which there is retaliation, is that that blood-money is not due from the tribe unless they wish it. The blood-money for that is from the property of the murderer or the injurer if he has property. If he does not have any property, it is a debt against him, and none of it is owed by the tribe unless they wish."

Malik said, "The tribe does not pay blood-money to anyone who injures himself, intentionally or accidentally. This is the opinion of the people of fiqh in our community. I have not heard that anyone has made the tribe liable for any blood-money incurred by intentional acts. Part of what is well-known of that is that Allah, the Blessed, and the Exalted, said in His Book, 'Whoever has something pardoned him by his brother, should follow it with what is accepted and pay it with good will' (Sura 2 ayat 178) The commentary on that - in our view - and Allah knows best, is that whoever gives his brother something of the blood- money, should follow it with what is accepted and pay him with good will."

Malik spoke about a child who had no property and a woman who had no property. He said, "When one of them causes an injury below a third of the blood-money, it is taken on behalf of the child and woman from their personal property, if they have property from which it may be taken. If not, the injury which each of them has caused is a debt against them. The tribe does not have to pay any of it and the father of a child is not liable for the blood-money of an injury caused by the child and he is not responsible for it."

Malik said, "The way of doing things in our community about which there is no dispute, is that when a slave is killed, the value for him is that of the day on which he was killed. The tribe of the murderer is not liable for any of the value of the slave, great or small. That is the responsibility of the one who struck him from his own personal property as far as it covers. If the value of the slave is the blood- money or more, that is against him in his property. That is because the slave is a certain type of goods."

Mu'adh bin Jabal used to narrate something that the Companions of the Messenger of Allah had not heard, and he used to keep quiet about what they had heard. News of this report reached 'Abdullah bin 'Amr, and he said: "By Allah, I never heard the Messenger of Allah say this, and Mu'adh will put you into difficulty with regard to relieving yourself." News of that reached Mu'adh, so he met with him ('Abdullah). Mu'adh said: "O 'Abdullah! Denying a Hadith from the Messenger of Allah is hypocrisy, and its sn is upon the one who said it (if it is not true). I did indeed hear the Messenger of Allah say: 'Beware of the three things which provoke curses: Relieving oneself in watering places, in places of shade and in the middle of the street.'"

the Messenger of Allah(SAW) said: "Whoever says one hundered times each day: La ilaha illahu wahdahu la sharikalahu, wa lahul-mulku wa lahul hamduwa huwa ala kulli shayin qadeer (None has the right to be worshipped but Allah alone, with no partner or associate. His is the dominion, all praise is to Him, and He is able to do all things), it will be equivalent to him freeing ten slaves, and one hundered merits will be recorded for him, and one hundered bad deeds will be erased from (his record), and it will be a protection for him against Satan all day until night comes. No one can do anything better then him except one who says more.'"

Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Amr ibn Hazm that he had heard Abbad ibn Tamim say that he had heard Abdullah ibn Zayd al-Mazini say, "The Messenger of Allah, may Allah bless him and grant him peace, came out to the place of prayer and asked for rain, and when he faced the qibla he turned his cloak inside out."

Malik was asked how many rakas there were in the prayer of asking for rain and he said, "Two rakas, and the imam does the prayer before he gives the khutba. He prays two rakas, and then he gives a khutba and makes dua, facing the qibla and turning his cloak inside out. He recites out loud in both rakas, and when he turns his cloak inside out he puts what is on his right on his left, and what is on his left on his right, and all the people turn their cloaks inside out when the imam does so, and face the qibla, sitting."

Malik related to me from Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm from Abd al-Malik ibn Abi Bakr ibn Abd ar-Rahman ibn al- Harith ibn Hisham that his father told him that al-Asi ibn Hisham had died and left three sons, two by one wife and one by another wife. One of the two with the same mother died and left property and mawali. His full brother inherited his property and the wala' of his mawali. Then he also died, and left as heirs his son and his paternal half brother. His son said, "I obtain what my father inherited of property and the wala' of the mawali." His brother said, "It is not like that. You obtain the property. As for the wala' of the mawali, it is not so. Do you think that had it been my first brother who died today, I would not have inherited from him?" They argued and went to Uthman ibn Affan. He gave a judgement that the brother had the wala' of the mawali.

Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Abu Murra, the mawla of Aqil ibn Abi Talib from Abu Waqid al-Laythi that the Messenger of Allah, may Allah bless him and grant him peace, was sitting in the mosque with some people when three people came in. Two came toward the Messenger of Allah, may Allah bless him and grant him peace, and one went away. When the two stopped at the assembly of the Messenger of Allah, may Allah bless him and grant him peace, they gave the greeting. One of them saw a gap in the circle and sat in it. The other sat down behind the circle. The third turned away and left. When the Messenger of Allah, may Allah bless him and grant him peace, finished, he said, "Shall I tell you about three people? One of them sought shelter with Allah, so Allah gave him shelter. The other was shy, so Allah was shy to him. The other turned away, so Allah turned away from him."

Yahya related to me from Malik that Ibn Shihab, Sulayman ibn Yasar, and Rabia ibn Abi Abd ar-Rahman said, "The blood-money of manslaughter is twenty yearlings, twenty two-year-olds, twenty male two-year-olds, twenty four-year-olds, and twenty five-year-olds."

Malik said, "The generally agreed on way with us is that there is no retaliation against children. Their intention is accidental. The hudud are not obliged for them if they have not yet reached puberty. If a child kills someone it is only accidentally. Had a child and an adult killed a free man accidentally, each of them pays half the full blood-money."

Malik said, "A person who kills someone accidentally pays blood-money with his property and there is no retaliation against him. That money is like anything else from the dead man's property and his debt is paid with it and he is allowed to make a bequest from it. If he has a total property of which the blood-money is a third and then the blood-money is relinquished, that is permitted to him. If all the property he has is his blood-money, he is permitted to relinquish a third of it and to make that a bequest."