“Pray for a brother of yours who has died in a land other than yours.” They said: “Who is he?” He said: “Najashi.”

Malik said, "The best of what is said about a man who buys the mukatab of a man is that if the man wrote the slave's kitaba for dinars or dirhams, he does not sell him unless it is for merchandise which is paid immediately and not deferred, because if it is deferred, it would be a debt for a debt. A debt for a debt is forbidden."

He said, "If the master gives a mukatab his kitaba for certain merchandise of camels, cattle, sheep, or slaves, it is more correct that the buyer buy him for gold, silver, or different goods than the ones his master wrote the kitaba for, and that must be paid immediately, not deferred."

Malik said, "The best of what I have heard about a mukatab when he is sold is that he is more entitled to buy his kitaba than the one who buys him if he can pay his master the price for which he was sold in cash. That is because his buying himself is his freedom, and freedom has priority over what bequests accompany it. If one of those who have written the kitaba for the mukatab sells his portion of him, so that a half, a third, a fourth, or whatever share of the mukatab is sold, the mukatab does not have the right of pre-emption in what is sold of him. That is because it is like the severance of a partner, and a partner can only make a settlement for a partner of the one who is mukatab with the permission of his partners because what is sold of him does not give him complete rights as a free man and his property is barred from him, and by buying part of himself, it is feared that he will become incapable of completing payment because of what he had to spend. That is not like the mukatab buying himself completely unless whoever has some of the kitaba remaining due to him gives him permission. If they give him permission, he is more entitled to what is sold of him."

Malik said, "Selling one of the instalments of a mukatab is not halal. That is because it Is an uncertain transaction. If the mukatab cannot pay it, what he owes is nullified. If he dies or goes bankrupt and he owes debts to people, then the person who bought his instalment does not take any of his portion with the creditors. The person who buys one of the instalments of the mukatab is in the position of the master of the mukatab. The master of the mukatab does not have a share with the creditors of the mukatab for what he is owed of the kitaba of his slave. It is also like that with the kharaj, (a set amount deducted daily from the slave against his earnings), which accumulates for a master from the earnings of his slave. The creditors of his slave do not allow him a share for what has accumulated for him from those deductions."

Malik said, "There is no harm in a mukatab paying off his kitaba with coin or merchandise other than the merchandise for which he wrote his kitaba if it is identical with it, on time (for the instalment) or delayed. "

Malik said that if a mukatab died and left an umm walad and small children by her or by someone else and they could not work and it was feared that they would be unable to fulfil their kitaba, the umm walad of the father was sold if her price would pay all the kitaba for them, whether or not she was their mother. They were paid for and set free because their father did not forbid her sale if he feared that he would be unable to complete his kitaba. If her price would not pay for them and neither she nor they could work, they all reverted to being slaves of the master.

Malik said, "What is done among us in the case of a person who buys the kitaba of a mukatab, and then the mukatab dies before he has paid his kitaba, is that the person who bought the kitaba inherits from him. If, rather than dying, the mukatab cannot pay, the buyer has his person. If the mukatab pays his kitaba to the person who bought him and he is freed, his wala' goes to the person who wrote the kitaba and the person who bought his kitaba does not have any of it."

Yahya related to me from Malik from Hisham ibn Urwa from his father from Zaynab bint Abi Salama that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, said, "Umm Salama, the wife of Abu Talha al-Ansari, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah! Allah is not ashamed of the truth-does a woman have to do ghusl if she has had an erotic dream?' He said, 'Yes, if she sees any liquid.' "

Yahya related to me from Malik that he had heard people of knowledge say, "When a woman dies and there are no women with her to wash her and no man who has the right by blood ties to take charge of that for her and no husband to take charge of it for her, she should be purified by tayammum ,that is, by wiping her face and hands with earth."

Malik said, "When a man dies and there are only women with him, they also should purify him with earth ."

Malik said, "There is no particular way with us for washing the dead nor any recognised way to do it. They are just washed and purified."

Zaynab said, "I went to the house of Zaynab bint Jahsh, the wife of the Prophet, may Allah bless him and grant him peace, when her brother had died. She called for perfume and put some on and said, 'By Allah! I have no need of perfume, but I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'It is not halal for a woman who trusts in Allah and the Last Day to abstain from adornment in mourning for someone who has died for more than three nights, except for four months and ten days for a husband.' "

Yahya related to me from Malik that Muhammad ibn Abd ar-Rahman ibn Nawfal said, ''Urwa ibn az-Zubayr informed me from A'isha umm al- muminin that Judama bint Wahb al-Asadiyya informed her that she heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'I intended to prohibit ghila but I remembered that the Greeks and Persians do that without it causing any injury to their children.' "

Malik explained, "Ghila is that a man has intercourse with his wife while she is suckling."

Yahya related to me from Malik from Ibn Shihab that Ubaydullah ibn Abdullah ibn Utba ibn Masud told him that Abdullah ibn Masud bought a slave-girl from his wife, Zaynab Ath Thaqafiyya. She made a condition to him, that if he bought her, she could always buy her back for the price that he paid. Abdullah ibn Masud asked Umar ibn al- Khattab about that and Umar ibn al-Khattab said, "Do not go near her while anyone has a condition concerning her over you."

Yahya related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that Umar ibn al-Khattab said, "Do not sell gold for gold except like for like. Do not increase part of it over another part. Do not sell silver for silver except like for like, and do not increase part of it over another part. Do not sell some of it which is there for some of it which is not. If someone asks you to wait for payment until he has been to his house, do not leave him. I fear rama for you." Rama is usury.

Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "I was serving wine to Abu Ubayda ibn al-Jarrah and Abu Talha al-Ansari and Umayy ibn Kab. The wine had been prepared from crushed ripe dates and dried dates. Someone came to them and said, 'Wine has been made haram.' Abu Talha ordered me to go and take the jugs and break them. I stood up and went to a mortar of ours and I struck them with the bottom of it until they broke."

"The Messenger of Allah went to Makkah in the Year of the Conquest, so he fasted until he reached Kura Al-Ghamim and the people were fasting with him. Then it was said to him: 'The fast has become difficult for the people, and they are watching you to see what you will do.' So after Asr, he called for a cup of water and drank it while the people were looking at him. Some of them broke the fast while some of them continued their fasting. It was conveyed to him that people were still fasting, so he said: "Those are the disobedient.'"

"The Prophet performed Hajj three times. He performed Hajj twice before his emigration, and he performed one Hajj after he emigrated, and these were accompanied by Umrah. So he drove sixty-three sacrificial animals (Budn) and Ali came from Yemen with the rest of them, among them was a camel of Abu Jahl that has a ring made of silver in its nose. So he (the Messenger of Allah) slaughtered the, and the Messenger of Allah ordered that a piece of each of them be cooked, and he drank from its broth."

"Three will receive their reward twice: A slave who fulfills the rights of Allah and the rights of his owners, then he will be given his reward twice. And a man who has a beautiful slave girl, so he teaches her good manners, then he frees her, then he married her seeking the Face of Allah by that; then he will be given his reward twice. And a man who believed in an earlier Book, then another Book came to him and he believed in it; then he will be given his reward twice."

"I said: 'O Messenger of Allah! I stayed with a man who did not entertain me nor behave hospitably with me. Then he came to stay with me, shall I reciprocate the same to him?' He (P.B.U.H) said: 'No, entertain him." He said: 'He (P.B.U.H) saw me wearing tattered clothes and said:'(Do you have any wealth?' I said: 'Allah has given me various kinds of wealth through camels and goats.' He said: 'Then let it be seen on you.'"

I asked Abu Ad-Darda about the saying of Allah, Most High: 'For them are glad tidings in the life of the present world' so he said: 'No one other than you asked me about it, except for one man, since I asked the Messenger of Allah (s.a.w), he said: 'No one other than you has asked me about it since it was revealed: This Ayah refers to the righteous dreams which the Muslim sees or which are seen about him."

From his father, from his grandfather, that he went with the Messenger of Allah (saws) to the Musalla, and he saw the people doing business so he said: 'O people of trade!' and they replied to the Messenger of Allah (saws) turning their necks and their gazes towards him, and he said: Indeed the merchants will be resurrected on the Day of judgement with the wicked, except the one who has Taqwa of Allah, who behaves charitably and is truthful.'"

[Abu 'Eisa said:] This Hadith is Hasan Sahih. And they also say Isma'il bin 'Ubaidullah bin Rifa'ah.

The Messsenger of Allah (saws) said: “Whoever says ten times: ‘I bear witness that none has the right to be worshipped but Allah. Alone, without partner, One Deity, the One, As-Samad, He did not take a wife, nor a child, nor is there anyone like Him, (Ash-hadu an lā ilāha illallāh, waḥdahu lā sharīka lahu, ilahan wahidan, aḥadan ṣamadan lam yattakhidh ṣāḥibatan wa lā waladan wa lam yakun lahu kufuwan aḥad)’ Allah will write for him forty million good deeds.”

“The Prophet (saws) heard a man supplicating in his Salat but he did not send Salat upon the Prophet (saws), so the Prophet (saws) said: ‘This one has rushed.’ Then he called him and said to him, or to someone other than him: ‘When one of you performs Salat, then let him begin by expressing gratitude to Allah and praising Him. Then, let him send Salat upon the Prophet (saws), then let him supplicate after that, whatever he wishes.’”

“O Allah, grant me health in my body, and grant me health in my sight, and make it the inheritor from me, there is none has the right to be worshipped but Allah, the Forbearing, the Generous, Glory is to Allah, the Lord of the Magnificent Throne, and all praise is due to Allah, the Lord of all that exists (Allāhumma `āfinī fī jasadi, wa `āfinī fī baṣarī, waj`alhul-wāritha minnī, lā ilāha illāllah, al-ḥalīmul-karīm, subḥān Allāhi rabbil-`arshil-aẓīm, wal-ḥamdulillāhi rabbil-`alamīn).”

that the Messenger of Allah (SAW) said: "The most merciful of my nation to my nation is Abu Bakr, and the most severe of them concerning the order of Allah is 'Umar, and the most truly modest of them is 'Uthman bin 'Affan. The most knowledgeable of them concerning the lawful and unlawful is Mu'adh Bin Jabal, the most knowledgeable of them concerning (the laws of) inheritance is Zaid bin Thabit, the best reciter (of the Qur'an) among them is Ubayy bin Ka'b, and every nation has a trustworthy one, and the trustworthy one of this nation is Abu 'Ubaidah Bin Al-Jarrah."

that the Messenger of Allah (SAW) said: "The most merciful of my nation to my nation is Abu Bakr, and the most severe of them concerning the order of Allah is 'Umar, and the most truly modest of them is 'Uthman bin 'Affan. The best reciter (of the Qur'an) among them is Ubayy bin Ka'b, the most knowledgeable of them concerning (the laws of) inheritance is Zaid bin Thabit, the most knowledgeable of them concerning the lawful and the unlawful is Mu'adh bin Jabal. Truly, every nation has a trustworthy one, and the trustworthy one of this nation is Abu 'Ubaidah bin Al-Jarrah."

The Prophet (PBUH) passed by a woman who was crying over a grave and said, "Fear Allah and be patient." She said, "Away from me! My calamity has not befallen you and you are not aware of it." The woman was later told that it was the Prophet (PBUH) (who had advised her). She came to his door where she found no doorkeeper. She said, "(I am sorry) I did not know you." Messenger of Allah (PBUH) said, "Patience is (becoming) only at the first (stroke) of grief".

[Al-Bukhari and Muslim].

It has been narrated that Maimuna bint Al-Harith (May Allah be pleased with her) had set free a slave-girl without the Prophet's permission. When her turn came (the Prophet (PBUH) used to visit his wives in turns), she made mention of that to him saying, "Did you know I have set slave-girl free?" He said, "Have you, indeed?" She replied, "Yes". He (PBUH) then remarked, "Had you given her to your maternal uncles, you would have your reward increased".

[Al-Bukhari and Muslim].

I heard the Messenger of Allah (PBUH) saying, "Allah will admit three persons to Jannah for one arrow; the maker who has a good motive in making it, the one who shoots it, and the one who hands it up for shooting. So shoot and ride, but I like your shooting (more) than your riding. He who gives up archery after becoming adept in it for lack of interest, neglects a (great) blessing." (Or said,) "One who does so is ungrateful."

[Abu Dawud].

Messenger of Allah (PBUH) said, "I met Ibrahim (PBUH) on the Night of Ascension (Al-Asra), and he said to me: 'O Muhammad, convey my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land. The plants grow there by uttering: Subhan-Allah, Al-hamdu lillah, La ilaha illallah and Allahu Akbar (Allah is free from imperfection; praise be to Allah; there is no true god except Allah; and Allah is Greatest)."

[At- Tirmidhi].

There was a man of the Ansar whose house was the farthest from the mosque. As far as I know, he never missed Salat (in congregation). It was said to him: "If you buy a donkey, you may ride upon it in the dark nights and in the hot days." He said: "I do not like that my house should be situated close to the mosque. I desire that my walking towards the mosque and returning home be recorded to my credit." Upon this the Messenger of Allah (PBUH) said, "Allah has gathered all (rewards) for you."

[Muslim].

Whenever the Messenger of Allah (PBUH) went to bed, he would supplicate: "Bismika-Allahumma amut wa ahya (With Your Name, O Allah, I die and return to life)"; and when he woke up, he would supplicate thus: "Al-hamdu lillahilladhi ahyana ba'da ma amatana, wa ilaihin-nushur (All praise belongs to Allah Who has restored us back to life after causing us to die; and to Him shall we return)." [Al-Bukhari]

Mention of a man was made to the Prophet (PBUH) and someone praised him whereupon he (PBUH) said, "Woe be to you! You have broken the neck of your friend!" He repeated this several times and added, "If one of you has to praise his friend at all, he should say: 'I reckon him to be such and such and Allah knows him well', if you think him to be so-and-so, you will be accountable to Allah because no one can testify the purity of others against Allah."

[Al-Bukhari and Muslim].

I met 'Umar bin al­-Khattab and he said: Who are you? I said: Masrooq bin al­-Ajda'. 'Umar said: I heard the Messenger of Allah (ﷺ) saying, `Al- Ajda' is a devil [i.e. the word Al-­Ajda' has a bad meaning]; rather you are Masrooq bin ‘Abdur-Rahman. 'Amir said: I saw his name written in the Deewan; Masrooq bin ‘Abdur-­Rahman. I said: What is this? He said. This is what ‘Umar رضي الله عنه called me.

I heard that one of you dislikes drinking whilst standing. This is the wudoo’ of one who has not broken his wudoo’. And I saw the Messenger of Allah (ﷺ) do this.

I saw ‘Ali (رضي الله عنه) call for water for wudoo’. Then he wiped himself thoroughly with it and wiped the tops of his feet, then he said: This is the wudoo’ of one who has not broken his wudoo’. Then he said: Were it not that I saw the Messenger of Allah (ﷺ) wipe the tops of his feet, I would have thought that the bottom of the feet were more deserving of being wiped. Then he drank the leftover wudoo’ water whilst standing then he said: Where are those who claim that no one should drink whilst standing?

I heard an-Nazzal bin Sabrah say: I saw ‘Ali (رضي الله عنه) praying Zuhr, then he sat to listen to the people`s needs. When the time for ‘Asr came, a stone vessel of water was brought to him. He took a handful from it and wiped his face, forearms, head and feet. Then he took the leftover water and drank it whilst standing, and he said: Some people dislike this, but I saw the Messenger of Allah (ﷺ) do it. And this is the wudoo’ of one who has not broken his wudoo’.

Abu Huraira reported God’s messenger as saying, “Seek refuge in God from the pit of sorrow.” On being asked what the pit of sorrow was, he replied, “ It is a wadi in jahannam from which jahannam seeks refuge four hundred times every day.” When God’s messenger was asked who would enter it, he replied, “The Qur’an readers who are ostentatious in what they do.” Tirmidhi transmitted it, and Ibn Majah has the same, adding in it, “Among the Qur’an readers who are most hateful to God are those who visit princes.” Al-Muharibi said that he meant tyrants.

Al-Barā said that when a man was reciting sūra al-Kahf (Qur’ān,18) with a horse tied with two ropes at his side a cloud overshadowed him, and as it began to come nearer and nearer his horse began to take fright. He went and mentioned that to the Prophet in the morning and he said, “That was the Shechina* which came down by reason of the Qur’ān.” *The word in Arabic is as-sakīna which may be translated calmness; but here it has the article which indicates something more precise. It may therefore here refer to the Jewish idea of the Shechina which indicates a divine visitation, (Bukhārī and Muslim.)

Abu Huraira told that Sa'd b. ‘Ubada asked, “If I were to find a man with my wife, should I not touch him before bringing four witnesses?” Then when God’s Messenger replied that that was so, he said, “By no means. I swear by Him who has sent you with the truth that I would take my sword to him before that.” God’s Messenger said, “Listen to what your chief says. He is jealous of his honour, but I am more jealous than he is and God is more jealous than I am.” Muslim transmitted it.

Thabit b. ad-Dahhak said that in the time of God's Messenger a man took a vow to slaughter camels at Buwana and came and told him. God’s Messenger asked whether the place contained any idol worshipped in pre-Islamic times and was told that it did not. He asked whether any pre-Islamic festival was observed there and was told that no such thing was observed. He then said to the man, “Fulfil your vow, for a vow to do an act of disobedience to God must not be fulfilled, neither must one to do something over which a human being has no control.” Abu Dawud transmitted it.

We swore allegiance to God’s Messenger agreeing to hear and obey in time of difficulty and time of ease, in what we liked and what we disliked, to give way to others’ interests, not to dispute about government with those in power, and to say what was right wherever we were, not fearing for God’s sake what anyone who blamed us might say. A version has, “Not to dispute about government with those in power unless you see evident infidelity regarding which you have a proof from God.” (Bukhari and Muslim.)

Anas said that when he was sitting with the Prophet in the mosque a man who was praying said, “O God, I ask Thee by virtue of the fact that praise is due to Thee than whom there is no god, who showest favour and beneficence, the Originator of the heavens and the earth, O Lord of Majesty and Splendour, O Living One; O Eternal One, I ask of Thee.” The Prophet then said, “He has supplicated God using His greatest name, when supplicated by which He answers and when asked by which He gives.” Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.

Ibn ‘Umar said that God’s messenger used to perform two rak’as in Dhul Hulaifa, then when the she-camel stood up with him on its back at the mosque of Dhul Hulaifa, he shouted these words, saying, “Lubbaik, O God, labbaik labbaik wa-sa‘daik ('Always ready to obey.’) ; good is in Thy hands; labbaik; desire and action are directed towards Thee. (Bukhari and Muslim, the wording being Muslim's.) (It is strange to find a tradition from Bukhari and Muslim in section (b). The author has explained in his introduction that section (a) is confined to Bukhari and Muslim and section (b) to other authorities)

If anyone would like to have the fullest measure granted him when he invokes blessings on us, the members of the prophetical family, he should say, “O God, bless Muhammad the ummi* prophet, his wives who are the mothers of the faithful, his offspring, and the people of his house as Thou didst bless the family of Abraham. Thou art indeed praiseworthy and glorious.” * This has commonly been explained as meaning “illiterate”, but it may mean “gentile”. Cf. Al-Qur’an; 7:157, 158. Abu Dawud transmitted it.

‘Abdallah b. az-Zubair said that when God’s Messenger uttered the salutation at the end of his prayer he used to say as loudly as he could. “There is no god but God alone who has no partner. To Him belongs the kingdom, to Him praise is due, and He is omnipotent. There is no might or power except in God. There is no god but God whom alone we worship. To Hirn belongs wealth, to Him belongs grace, and to Him is worthy praise accorded. There is no god but God to whom we are sincere in devotion, even though the infidels should disapprove’ (Al-Qur’an; 40:14). Muslim transmitted it.

‘Umar said that he heard God’s Messenger say, “Four rak'as before the noon prayer after the sun has passed tne meridian are reckoned equivalent to a similar number at the dawn prayer.1 There is nothing which does not glorify God at that hour.” Then he recited, “Their shadows turn round from the right and the left prostrating themselves to God, and they are abject.”2 1. This is the literal translation, but commentators usually explain it as referring to night prayers at some time between midnight and dawn. 2. Al-Qur’an; 16:48 Tirmidhi and Baihaqi, in Shu'ab al- iman, transmitted it.

Abu Huraira reported God’s Messenger as saying, "The promised day is the day of resurrection, the day which is witnessed is the day of ‘Arafa, and the witness* is Friday on no more excellent day than which has the sun risen or set. It contains a time at which no believing worshipper will supplicate God for what is good without God answering him, or seek refuge from something without His giving him refuge from it.” * Al-Qur’an; 85:2 f. Ahmad and Tirmidhi transmitted it, the latter saying that this is a gharib tradition known only among the traditions of Musa b. ‘Ubaida who is declared to be weak.

Abu Sa'id al-Khudri said some of the Ansar begged from God’s messenger and he gave them something. They later begged from him again and he gave them something so that what he had was exhausted. He then said, “What I have I shall never store away from you, but God will strengthen the abstinence of him who abstains, will give a competence to him who is satisfied, and will strengthen the endurance of him who shows endurance. No one has been given a better or more ample gift than endurance.” (Bukhari and Muslim.)

“A believer’s vision is a forty-sixth part of prophecy. It flutters over a man as long as he does not talk about it, but when he talks about it it settles.” And I think he said, “Talk only to a friend or one with sound judgment." Tirmidhi transmitted it. In Abu Dawud’s version he said, The vision flutters over a man as long as it is not interpreted, but when it is interpreted it settles.” And I think he said, “Tell it only to one who loves him or one who has judgment.”

In the period when Mu'awiya was governor he got a red jar containing dinars in the land of the Byzantines. A man of the B. Sulaim called Ma'n b. Yazid who was a companion of God’s Messenger was in charge of us, and when I took it to him he divided it among the Muslims giving me the same as he gave the others. He then said that if he had not heard God’s Messenger say, “Booty is granted only after the fifth has been kept off,” he would have given it to me. Abu Dawud transmitted it.

Malik b. Aus b. al-Hadathan reported "Umar b. al-Khattab as saying that God appointed His Messenger a special portion in this fai’* which He gave to no other. He then recited, “What God has bestowed on His Messenger from them . . . omnipotent" (Al-Qur’an; 59:6). This was purely for God’s Messenger who used to give his family their annual contribution from this property, then take what remained and deal with it as he did with God’s property. *Fai’ is the term used for tribute from territory the Muslims have conquered. (Bukhari and Muslim.)

`Abdallah b. Mas'ud reported God's messenger as saying, "The world will not pass away before the Arabs are ruled by a man of my family whose name will be the same as mine.' Tirmidhi and Abu Dawud transmitted it. In a version by the latter he said, "If only one day of this world remained God would lengthen that day till He raised up in it a man who belongs to me (or, to my family) whose name is the same as mine and whose fathers name is the same as my father's, who will fill the earth with equity and justice as it has been filled with oppression and tyranny." Aba Dawud transmitted it.

He reported God's messenger as telling that Solomon said, "I shall to-night visit ninety women (a version has a hundred) all of whom will give birth to a horseman who will fight in God's path." The angel told him to say, "If God will," but he forgot and did not say it. He visited them and none of them bore a child except one of them who gave birth to half a man. He added, "By Him in whose hand Muhammad's soul is, if he had said, `If God will,' they would all have striven as horsemen in God's path." (Bukhari and Muslim.)

Ibn al-Munkadir told that Safina, God's messenger's client, missed the army in the land of the Byzantines, or was taken prisoner, and went in flight in search of the army. He met a lion and said, "Abul Harith[*], I am the client of God's messenger, and such and such has happened to me." The lion came forward wagging its tail and stood beside. him, and as often as it heard a sound it rushed towards it. It then went forward walking at his side till he reached the army, after which the lion went back. *This is a name in the form of a kunya commonly applied to a lion. It is transmitted in Sharh as-sunna.

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