This hadith has been narrated on the authority of Jabir b. Samura through another chain of transmitters.

This hadith has been narrated on the authority of Abu Huraira by more than one chain of transmitters.

The same tradition has been handed down through more than one chain of transmitters.

This hadlth has been narrated on the authority of Jarir with the same chain of transmitters with a slight variation in wording.

The above tradition has also been narrated on the authority of Yunus through a different chain of transmitters.

This hadith has been narrated on the authority of Zakariya b. Abu Za'ida with the same chain of transmitters.

This hadith has been narrated on the authority of Haiwa with the same chain of transmitters, but with a slight variation of words.

This hadith has been narrated on the authority of al-Aswad b. Qais with the same chain of transmitters.

This hadith has been narrated on the authority of Yahya b. Abu Kathir with the same chain of transmitters.

This hadith has been narrated on the authority of Jabir b. Abdullah through another chain of transmitters.

This hadith has been narrated on the authority of Sufyan with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Abu Mas'ud Ansari through another chain of transmitters.

This hadith has been narrated on the authority of azid b. Abu Habib with the same chain of transmitters.

This hadith has been narrated on the authority of Sa'd with the same chain of transmitters but there is no mention of the word" journey".

This hadith has been reported on the authority of Yahya b. Abu Kathir with the same chain of trarnmitteis.

This hadith has been narrpted on the authority of Waki' with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Jabir b. 'Abdullah through another chain of transmitters.

This hadith has been reported on the authority of Mansur with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Ismail, with the same chain of transmitters but with a slight variation of wording.

This hadith has been transmitted on the authority of Sahl b. Sa'd as-Sa'idi with a slight variation of wording.

This hadith has been narrated on the authority of Yazid b. Abu Habib with the same chain of transmitters.

This hadith has been reported on the authority of lbn 'Umar through two different chains of transmitters.

This hadith has been transmitted on the authority of 'Uthman b. Abu al-'As with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Zuhri with other chains of transmitters but with slight variations of wording.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters, but with a slight variation of wording.

This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

This hadith has been narrated on the authority of Yahya b. Abu Kathir with the same chain of transmitters.

This hadith has been narrated on the authority of Abu Sa'id Khudri through another chain of transmitters.

A hadith like this has been narrated on the authority of Ibn Umar through another chain of transmitters.

This hadith has been narrated on the authority of Jabir b. 'Abdullah through another chain of transmitters.

This hadith has been narrated on the authority of Abu Sa'id Khudri through another chain of transmitters.

This hadith has been transmitted on the authority of Abu Musa al-Ash'ari with a slight variation of wording.

This hadith has been narrated on the authority of Zaid b. Arqam through another chain of transmitters.

This hadith has been narrated on the a tliority of Ibn Abi Aufa through other chains of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters with a slight variation of wording.

This hadith has been narrated on the authority of Anas b. Malik through other chains of transmitters.

This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

This hadith has been reported on the authority of Shu'ba with the same chain of transmitters but with a slight variation of wording.

This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording and there is no word" orphan".

A hadith like this has been reported on the authority of Abu Huraira through another chain of transmitters.

This hadith has been narrated on the authority of 'Abdullah b. Mas'ud through another chain of transmitters.

This hadith has been narrated on the authority of Mansur with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of 'Ata' b. Yasir through another chain of transmitters.

A hadith like this has been narrated on the authority of Abu Musa through another chain of transmitters.

This hadith has been narrated on the authority of 'Ubada b. Samit through another chain of transmitters.

This hadith has been narrated on the authority of Humaid with the same chain of transmitters, but with a slight variation of wording.

This hadith has been narrated on the authority of Muhammad b. ja'far through another chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but. with a slight variation of wording.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters, but with a slight variation of wording.

This hadith has been narrated on the authority of Mansiir with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Sa'id with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Qatada with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Zainab bint Jahsh with a slight variation in the chain of transmitters.

This hadith has been narrated on the authority of 'Abdullah with the same chain of transmitters but with a slight variation of wording.

This hadith has been transmitted on the authority of Shu'ba with the same chain of narrators but with a slight variation of wording.

This hadith has been reported on the authority of Mis'ar with the same chain of transmitters but with this variation that the hadith transmitted on the authority of Ibn Bishr and Waki', the torment of the Hell-Fire and the torment of grave have been mentioned together (and there is no conjunction" iw" or" between them).

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 said, "If somebody eats or drinks forgetfully then he should complete his fast, for what he has eaten or drunk, has been given to him by Allah."

While the people were offering the Fajr prayer at Quba' (near Medina), someone came to them and said: "It has been revealed to Allah's Apostle tonight, and he has been ordered to pray facing the Ka`ba." So turn your faces to the Ka`ba. Those people were facing Sham (Jerusalem) so they turned their faces towards Ka`ba (at Mecca).

Malik said, "What is done among us when a slave divorces a slave- girl when she is a slave and then she is set free, is that her idda is the idda of a slave-girl, and her being set free does not change her idda whether or not he can still return to her. Her idda is not altered."

Malik added, "The hadd-punishment which a slave incurs is the same as this. When he is freed after he has incurred but before the punishment has been executed, his hadd is the hadd of the slave."

Malik said, "When a free man divorces a slave-girl three times, her idda is two periods. When a slave divorces a free woman twice, her idda is three periods."

Malik said about a man who had a slave-girl as a wife, and he bought her and set her free, ''Her idda is the idda of a slave-girl, i.e. two periods, as long as he has not had intercourse with her. If he has had intercourse with her after buying her and before he set her free, she only has to wait until one period has passed . "

Malik related to me that he had heard that Urwa ibn az-Zubayr and Sulayman ibn Yasar said, "The mukatab is a slave as long as any of his kitaba remains to be paid."

Malik said, "This is my opinion as well."

Malik said, "If a mukatab dies and leaves more property than what remains to be paid of his kitaba and he has children who were born during the time of his kitaba or whose kitaba has been written as well, they inherit any property that remains after the kitaba has been paid."

Allah's Apostle said, "The example of a Believer who recites the Qur'an, is that of a citron which smells good and tastes good; And the example of a Believer who does not recite the Qur'an, is that of a date which has no smell but tastes sweet; and the example of a hypocrite who recites the Qur'an, is that of an aromatic plant which smells good but tastes bitter; and the example of a hypocrite who does not recite the Qur'an, is that of a colocynth plant which has no smell and is bitter in taste."

The Prophet said, 'The example of a believer who recites the Qur'an is that of a citron (a citrus fruit) which is good in taste and good in smell. And the believer who does not recite the Qur'an is like a date which has a good taste but no smell. And the example of an impious person who recites the Qur'an is that of Ar-Rihana (an aromatic plant) which smells good but is bitter in taste. And the example of an impious person who does not recite the Qur'an is that of a colocynth which is bitter in taste and has no smell."

Yahya related to me from Malik from Nafi that Abdullah ibn Umar said, "Every divorced woman has compensation except for the one who is divorced and is allocated a bride-price and has not been touched. She has half of what was allocated to her."