A hadith like this has been narrated on the authority of Abu Huraira (Allah be pleased with him).

A hadith like this has been narrated on the authority of Abd Zubair with the same chain of transmitters.

A hadith like this has been narrated on the authority of Abu Huraira (Allah be pleased with him).

A hadith like this has been transmitted on the authority of 'A'isha through another chain of narrators.

A hadith like this has been trarismitted on the authority of Hushaim through another chain of narrators.

This hadith has been reported on the authority of Ibn 'Umar through another chain of transmitters.

This hadith has been narrated on the authority of Ibn 'Umar through another chain of transmitters.

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

A hadith like this has been transmitted on the authority of Ibn Abbas (Allah be pleased with them).

A hadith like this has been transmitted on the authority of Abu Huraira (Allah be pleased with him).

This hadith has been narrated on the authority of Sufyan b. Abu Zuhair al-Shana'i.

This hadith has been narrated on the authority of 'Amr b. Dinar with the same chain of transmitters.

This hadith has been narrated on the authority of al-Zuhri through another chain of transmitters.

This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.

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

This hadith has been narrated through another chain of transmitters with a slight variation of words.

This hadith has been narrated on the authority of Ibn 'Umar through another chain of transmitters.

This hadith has been narrated through another chain of transmitters with a slight variation of words.

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

This hadith has been narrated on the authority of Abu Huraira through other chains of transmitters.

This hadith has been transmitted on the authority of Usama b. al-Had al-Laithi.

This hadith has been narrated on the authority of Abu az-Zinad with the same chain of transmitters.

This hadith has been narrated through another chain of transmitters with a slight variation of words.

This hadith has been transmitted on the authority of Ibn Abu Aufa with a slight variation of words.

The same tradition has been narrated by a different chain of transmitters with a slight difference in the wording.

A version of the tradition with a slightly different wording has been narrated by another chain of transmitters.

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

A hadith having the same meaning has been transmitted on the authority of 'Abdullah b. 'Umar.

The above tradition has been narrated on the same authority through different chains of transmitters.

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

This hadith has been narrated on the authority of 'Ubada b. Walid with the same chain of transmitters.

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

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

The same tradition has been narrated on the authority of Abu Zinad (with the same chain of transmitters).

This tradition has also been narrated on the same authority through another chain of transmitters.

This hadith has been transmitted on the authority of 'Adi b. Hatim with a slight variation of words.

This hadith has been narrated on the authority of Ibn 'Abbas through a different chain of transmitters.

This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.

This hadith has been narrated on the authority of Mu'awiya b. Salih with the same chain of transmitters.

This hadith has been narrated on the authority of 'Amr b. Muslim with the same chain of transmitters.

This hadith has been narrated on the authority of Abu Huraira through a different chain of transmitters.

This hadith has been narrated on the authority of Musa b. Uqba with the same chain of transmitters.

This hadith has been reported on the authority of Ibn 'Umar but with a different chain oi transmitters.

This hadith has been reported on the authority of `Abdullah b. `Ukaim with a slight variation of wording.

This hadith has been narrated on the authority of Muhammad b. Ja'far but with a slight variation of wording.

This hadith has been reported on the authority of Hisham b. 'Urwa with a slight variation of wording.

This hadith has been narrated on the authority of Ibn 'Umar through another chain of transmitters.

A hadith like this has been reported on the authority of Ibn Juraij with the same chain of transmitters.

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

A hadith like this has been reported on the authority of 'Ali through a different chain of transmitters.

This hadith has been narrated on the authority of Ibn 'Umar through another chain of transmitters.

This hadith has been reported on the authority of Zaid b. Aslam with the same chain of transmitters.

This hadith has been narrated on the authority of Mansur without the story pertaining to Umm Ya'qub.

This hadith has been reported on the authority of Anas through another chain of transmit ters.

This hadith has been transmitted on the authority of Ibn Juraij, but there is no mention of the words" business in the market".

This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters.

This hadith has been narrated on the authority of Ibn Juraij through another chain of transmitters.

This hadith has been narrated on the authority of Sahl b. Sa'd with a different chain of transmitters.

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

This hadith has been narrated through another chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Ibn Shibab through another chain of transmitters.

This hadith has been narrated on the authority of Ibn Shihab through the same chain of transmitters.

This hadith has been narrated on the authority of Abu Huraira through another chain of transrritters.

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

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

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

This hadith has been transmitted on the authority of Sa'd b. Ibrahim with a slight variation of wording.

This hadith has been reported on the authority of Sulaiman Taimi through other chains of transmitters.

This hadith has been narrated on the authority of Asim al-Ahwal with the same chain of transmitters.

This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters.

This hadith has been reported on the authority of Abu Huraira through another chain of transmitters.

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

This hadith has been narrated through other chains of transmiters with slight variations of wording.

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

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

This hadith has been narrated on the authority of Ibn 'Abbas through another chain of transmitters.

This hadith has been transmitted on the authority of Musa b. 'Uqba but with a slight variation of wording.

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

This hadith has been narrated on the authority of Abu Hazim through another chain of transmitters.

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

This hadith has been narrated on the authority of Hudhaifa through other chains of transmitters also.

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

This hadith has been narrated on the authority of Umm Salama through another chain of transmitters.

This hadith has been narrated on the authority of Ibn 'Umar through another chain of transmitters.

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

This hadith has been narrated on the authority of Zuhri as reported by Yunus with a slight variation of wording.

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

This hadith has been narrated on the authority of Abu Dharr through another chain of transmitters.

Yahya said that Malik said, "The way of doing things in our community about Yahya said that Malik said, "The procedure in swearing in manslaughter is that those who claim blood swear and it becomes due by their swearing. They swear fifty oaths, and there is blood-money for them according to the division of their inheritances. If it is not possible to divide up the oaths which they swear between them evenly, one looks to the one who has most of those oaths against him, and that oath is obliged against him."

Malik said, "If the slain man only has female heirs, they swear and take the blood-money. If he only has one male heir, he swears fifty oaths and takes the blood-money. That is only in the accidental killing, not in the intentional one."

(the slave of Ibn `Abbas) Allah's Apostle said to Mu`adh when he sent him to Yemen, "You will go to the people of the Scripture. So, when you reach there, invite them to testify that none has the right to be worshipped but Allah, and that Muhammad is His Apostle. And if they obey you in that, tell them that Allah has enjoined on them five prayers in each day and night. And if they obey you in that tell them that Allah has made it obligatory on them to pay the Zakat which will be taken from the rich among them and given to the poor among them. If they obey you in that, then avoid taking the best of their possessions, and be afraid of the curse of an oppressed person because there is no screen between his invocation and Allah."

"Allah's Apostle said, "A time will come upon the people, when a group of people will wage a holy war and it will be said, 'Is there amongst you anyone who has accompanied Allah's Apostle?' They will say, 'Yes.' And so victory will be bestowed on them. Then a time will come upon the people when a group of people will wage a holy war, and it will be said, "Is there amongst you anynone who has accompanied the companions of Allah's Apostle?' They will say, 'Yes.' And so victory will be bestowed on them. Then a time will come upon the people when a group of people will wage a holy war, and it will be said, "Is there amongst you anyone who has been in the company of the companions of the companions of Allah's Apostle ?' They will say, 'Yes.' And victory will be bestowed on them."

Allah's Apostle said to Mu`adh bin Jabal when he sent him to Yemen. "You will come to the people of Scripture, and when you reach them, invite them to testify that none has the right to be worshipped except Allah and that Muhammad is His Apostle. And if they obey you in that, then tell them that Allah has enjoined on them five prayers to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them Sadaqa (i.e. rak`at) to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and be afraid of the curse of an oppressed person as there is no screen between his invocation and Allah.

The aforesaid tradition has also been transmitted by Ibn Ishaq through a different chain of narrators. This version has the traditional word “a menstrual course” in the phrase “till she is free from a menstrual course”. This is a misunderstanding on the part of the narrator Abu Mu’awiyah. This is correct in the tradition of Abu Sa’id Al Khudri. This version has the additional words “he who believes in Allaah and the Last Day should not ride on a mount belonging to the spoil of Muslims and when he makes it emaciated returns it; he who believes in Allaah and the Last Day should not put on cloth belonging to the spoils of Muslims and when makes it old (shabby) returns it.

Abu Dawud said “The word “menstrual course” is not guarded. This is a misunderstanding on the part of Abu Mu’awiyah”

Malik said, concerning someone who wishes to wear clothes that a person in ihram must not wear, or cut his hair, or touch perfume without necessity, because he finds it easy to pay the compensation, "No-one must do such things. They are only allowed in cases of necessity, and compensation is owed by whoever does them."

Malik was asked whether the culprit could choose for himself the method of compensation he makes, and he was asked what kind of animal was to be sacrificed, and how much food was to be given, and how many days were to be fasted, and whether the person could delay any of these, or if they had to be done immediately. He answered, 'Whenever there are alternatives in the Book of Allah for the kaffara, the culprit can choose to do whichever of the alternatives he prefers. As for the sacrifice - a sheep, and as for the fasting - three days. As for the food - feeding six poor men, for every poor man two mudds, by the first mudd, the mudd of the Prophet, may Allah bless him and grant him peace."

Malik said, "I have heard one of the people of knowledge saying, 'When a person in ihram throws something and hits game unintentionally and kills it, he must pay compensation. In the same way, someone outside the Haram who throws anything into the Haram and hits game he did not intend to, killing it, has to pay compensation, because the intentional and the mistaken are in the same position in this matter.' "

Malik said, concerning people who kill game together while they are muhrim or in the Haram, "I think that each one of them owes a full share. If a sacrificial animal is decided for them, each one of them owes one, and if fasting is decided for them, the full fasting is owed by each one of them. The analogy of that is a group of people who kill a man by mistake and the kaffara for that is that each person among them must free a slave or fast two consecutive months."

Malik said, "Anyone who stones or hunts game after stoning the jamra and shaving his head but before he has performed the tawaf al-ifada, owes compensation for that game, because Allah the Blessed, the Exalted said, 'And when you leave ihram, then hunt,' and restrictions still remain for someone who has not done the tawaf al-ifada about touching perfume and women."

Malik said, "The person in ihram does not owe anything for plants he cuts down in the Haram and it has not reached us that anyone has given a decision of anything for it, but O how wrong is what he has done! "

Malik said, concerning some one who was ignorant of, or who forgot the fast of three days in the hajj, or who was ill during them and so did not fast them until he had returned to his community, "He must offer a sacrificial animal (hady) if he can find one and if not he must fast the three days among his people and the remaining seven after that."