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

This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.

This hadith has been narrated on the authority of Zubair with the same chain of transmitters.

This hadith has been transmitted on the authority of Shu'ba with a slight variation of words.

The same tradition has been narrated through a different chain of transmitters.

This hadith has been narrated on the authority of Isma'il with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash with a different chain of transmitters.

The above hadith has been narrated through addtional chains of transmitters.

This hadith has been narrated on the authority of Yunus with the same chain of transmitters.

The tradition has been handed down through a different chain of transmitters.

The same tradition has been melted through another chain of transmitters.

This tradition has been handed down through a different chain of transmitters.

This tradition has been handed down through a different chain of transmitters.

This tradition has been handed down through another chain of transmitters.

This hadith has been transmitted on the authority of Yazid b. Abu Ubaid.

This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.

This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

This hadith has been transmitted on the authority of Anas with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

This hadith has been narrated on the authority of Juraij with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been reported on the authority of Mughira with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been reported on the authority of Hudhaila with the same chain of transmitters.

This hadith has been narrated on the authority of Qatada with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been reported on the authority of Ayyub with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitter.

This hadith has been reported on the authority of Zuhri with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been reported on the authority of Suhail with the same chain of transmitters.

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

This hadith has been transmitted on the authority of Zuhri but with a slight variation of wording.

This hadith has been reported on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.

This hadith hilt been reported on the authority of Ma'mar with the same chain of transmitters.

This hadith has been reported on the authority of A'mash with the same chain of transmitters.

This hadith has been reported on the authority of Hisham with the same chain of transmitted.

This hadith has been narrated on the authority of Mis'ar with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Zuhri with a different chain of transmitters.

This hadith has been reported on the authority of Zuhri with the same chain of transmitters.

This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

This hadith has been reported on the authority of `Ubaidullah with the same chain of transmitters.

This hadith has been transmitted on the authority of Anas with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

This hadith has been narrated on the authority of Simak with the same chain of transmitters.

This hadith has been narrated on the authority of Yunus with the same chain of transmitters.

This hadith has been narrated on the authority of Khalid with the same chain of transmitters.

This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.

This hadith has been narrated on the authority of Yunus with the same chain of transmitters.

This hadith has been transmitted on the authority of Uthman and A'isha with the same wording.

This hadith has been transmitted on the authority of Habib b. Ash-Shahid.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Sa'd with the same chain of transmitters.

This hadith has been narrated on the authority of Hishim with the same chain of transmitters.

This hadith has been reported on the authority of Shu'ba with the same chain of transmitters.

This hadith has been narrated on the authority of Habib with the several chains of transmitters.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been reported on the authority of A'mash with the same chain of transmitters.

This hadith has been narrated on the authority of Suhail with the same chain of transmitters.

This hadith has been reported on the authority of Anas with different chains of transmitters.

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

This hadith has been reported on the authority of Qatida with the same chain of transmitters.

This hadith has been reported on the authority of Mutarrif with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been narrated on the authority of 'Asim with the same chain of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

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

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been transmitted on the authority of A'mash with a slight variation of wording.

This hadith has been transmitted on the authority of Jabir with a slight variation of wording.

This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

This hadith has been transmitted on the authority of A'mash but with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with a different chain of transmitters.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

This hadith has been transmitted on the authority of Waki' with a slight variation of wording.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been transmitted on the same authority but with a slight variation of wording.

Yahya related to me from Malik from Nafi that Abdullah ibn Umar said that statements like "I cut myself off from you",or"You are abandoned", were considered as three pronouncements of divorce.

Malik said that any strong statements such as these or others were considered as three pronouncements of divorce for a woman whose marriage had been consummated. In the case of a woman whose marriage had not been consummated, the man was asked to make an oath on his deen, as to whether he had intended one or three pronouncements of divorce. If he had intended one pronouncement, he was asked to make an oath by Allah to confirm it, and he became a suitor among other suitors, because a woman whose marriage had been consummated, required three pronouncements of divorce to make her inaccessible for the husband, whilst only one pronouncement was needed to make a woman whose marriage had not been consummated inaccessible.

Malik added, "That is the best of what I have heard about the matter."

I came to Medina when an epidemic had broken out. While I was sitting with `Umar bin Al-Khattab a funeral procession passed by and the people praised the deceased. `Umar said, "It has been affirmed to him." And another funeral procession passed by and the people praised the deceased. `Umar said, "It has been affirmed to him." A third (funeral procession) passed by and the people spoke badly of the deceased. He said, "It has been affirmed to him." I (Abu Al-Aswad) asked, "O chief of the believers! What has been affirmed?" He replied, "I said the same as the Prophet had said, that is: if four persons testify the piety of a Muslim, Allah will grant him Paradise." We asked, "If three persons testify his piety?" He (the Prophet) replied, "Even three." Then we asked, "If two?" He replied, "Even two." We did not ask him regarding one witness.

Malik related to me from Yahya ibn Said that he heard Muhammad ibn al-Munkadir say, "Allah loves his slave who is generous when he sells, and generous when he buys, generous when he repays, and generous when he is repaid."

Malik said about a man who bought camels or sheep or dry goods or slaves or any goods without measuring precisely, "There is no buying without measuring precisely in anything which can be counted . "

Malik said about a man who gave a man goods to sell for him and set their price saying, "If you sell them for this price as I have ordered you to do, you will have a dinar (or something which he has specified, which they are both satisfied with), if you do not sell them, you will have nothing," "There is no harm in that when he names a price to sell them at and names a known fee. If he sells the goods, he takes the fee, and if he does not sell them, he has nothing."

Malik said, "This is like saying to another man, 'If you capture my runaway slave or bring my stray camel, you will have such-and-such.' This is from the category of reward, and not from the category of giving a wage. Had it been from the category of giving a wage, it would not be good."

Malik said, "As for a man who is given goods and told that if he sells them he will have a named percentage for every dinar, that is not good because whenever he is a dinar less than the price of the goods, he decreases the due which was named for him. This is an uncertain transaction. He does not know how much he will be given."

Magic was worked on Allah's Apostle so that he began to imagine that he had done something although he had not. One day while he was with me, he invoked Allah and invoked for a long period and then said, "O `Aisha! Do you know that Allah has instructed me regarding the matter I asked Him about?" I asked, "What is that, O Allah's Apostle?" He said, "Two men came to me; one of them sat near my head and the other sat near my feet. One of them asked his companion, 'What is the disease of this man?' The other replied, 'He is under the effect of magic.' The first one asked, 'Who has worked magic on him?" The other replied, 'Labid bin A'sam, a Jew from the tribe of Bani Zuraiq.' The (first one asked), 'With what has it been done?' The other replied, 'With a a comb and the hair stuck to it and a skin of the pollen of a male datepalm tree.' The first one asked, 'Where is it?' The other replied, 'In the well of Dharwan.' Then the Prophet went along with some of his companions to that well and looked at that and there were date palms near to it. Then he returned to me and said, 'By Allah the water of that well was (red) like the infusion of Henna leaves and its date-palms were like the heads of devils" I said, O Allah's Apostle! Did you take those materials out of the pollen skin?" He said, 'No! As for me Allah has healed me and cured me and I was afraid that (by Showing that to the people) I would spread evil among them when he ordered that the well be filled up with earth, and it was filled up with earth "

Abu Musa said, "I came to the Prophet along with two men (from the tribe) of Ash`ariyin, one on my right and the other on my left, while Allah's Apostle was brushing his teeth (with a Siwak), and both men asked him for some employment. The Prophet said, 'O Abu Musa (O `Abdullah bin Qais!).' I said, 'By Him Who sent you with the Truth, these two men did not tell me what was in their hearts and I did not feel (realize) that they were seeking employment.' As if I were looking now at his Siwak being drawn to a corner under his lips, and he said, 'We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or `Abdullah bin Qais!) Go to Yemen.'" The Prophet then sent Mu`adh bin Jabal after him and when Mu`adh reached him, he spread out a cushion for him and requested him to get down (and sit on the cushion). Behold: There was a fettered man beside Abu Muisa. Mu`adh asked, "Who is this (man)?" Abu Muisa said, "He was a Jew and became a Muslim and then reverted back to Judaism." Then Abu Muisa requested Mu`adh to sit down but Mu`adh said, "I will not sit down till he has been killed. This is the judgment of Allah and His Apostle (for such cases) and repeated it thrice. Then Abu Musa ordered that the man be killed, and he was killed. Abu Musa added, "Then we discussed the night prayers and one of us said, 'I pray and sleep, and I hope that Allah will reward me for my sleep as well as for my prayers.'"

From his father that the Messenger of Allah (saws) said: 'Whoever purchases a date-palm after it has been pollinated then its fruits are for the one who sold it, unless the buyer made it a condition. And whoever purchases slave who has property, then his property is for the one who sold him, unless the buyer made it a condition."

[He said:] There is something on this topic from Jabir. The Hadith of Ibn 'Umar is a Hasan Sahih Hadith. Similarly, it has been reported by more than one route from Az-Zuhri, from Salim, from Ibn 'Umar, that the Prophet (saws) "Whoever purchases a date-palm after it has been pollinated, then its fruits are for seller, unless the buyer made it a condition. And whoever purchases a slave who has property, then his property is for the seller, unless the buyer made it a condition." And it has been reported from Nafi', from Ibn 'Umar, that the Prophet (saws) said: "Whoever purchases a date-palm that has been pollinated, then its fruits are for the seller, unless the buyer made it a condition."

It has been reported from Nafi', from Ibn 'Umar, from 'Umar, that he (saws) said: "Whoever sold a slave who has property, his property is for the seller, unless the buyer made it a condition." This is how the two Ahadith were reported by 'Ubaidullah bin 'Umar and others from Nafi'.

Some of them have also reported this Hadith from Nafi', from Ibn 'Umar, from the Prophet (saws).

'Ikrimah bin Khalid reported similar to the Hadith of Salim, from Ibn 'Umar, from the Prophet (saws).

This Hadith is acted upon according to some of the people of knowledge. It is the view of Ash-Shafi'i, Ahmad, and Ishaq.

Muhammad bin Isma'il said: "The Hadith of Az-Zuhri from Salim, from his father, from the Prophet (saws) is the most correct [of what has been reported on this topic]."