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.

This hadith has been transmitted on the authority of Anas b. Malik with a slight variation of words.

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 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.

I was with `Abdullah and Abu Musa; the latter asked the former, "O Abu `Abdur-Rahman! What is your opinion if somebody becomes Junub and no water is available?" `Abdullah replied, "Do not pray till water is found." Abu Musa said, "What do you say about the statement of `Ammar (who was ordered by the Prophet to perform Tayammum). The Prophet said to him: "Perform Tayammum and that would be sufficient." `Abdullah replied, "Don't you see that `Umar was not satisfied by `Ammar's statement?" Abu- Musa said, "All right, leave `Ammar's statement, but what will you say about this verse (of Tayammum)?" `Abdullah kept quiet and then said, "If we allowed it, then they would probably perform Tayammum even if water was available, if one of them found it (water) cold." The narrator added, "I said to Shaqiq, "Then did `Abdullah dislike to perform Tayammum because of this?" He replied, "Yes."

While I was walking with Ibn `Umar holding his hand, a man came in front of us and asked, "What have you heard from Allah's Apostle about An-Najwa?" Ibn `Umar said, "I heard Allah's Apostle saying, 'Allah will bring a believer near Him and shelter him with His Screen and ask him: Did you commit such-and-such sins? He will say: Yes, my Lord. Allah will keep on asking him till he will confess all his sins and will think that he is ruined. Allah will say: 'I did screen your sins in the world and I forgive them for you today', and then he will be given the book of his good deeds. Regarding infidels and hypocrites (their evil acts will be exposed publicly) and the witnesses will say: These are the people who lied against their Lord. Behold! The Curse of Allah is upon the wrongdoers." (11.18)

Yahya related to me from Malik from Hisham ibn Urwa that his father made all the teeth the same in the blood-money and did not prefer any kind over others.

Malik said, "What is done in our community is that the front teeth, molars, and eye-teeth have the same blood-money. That is because the Messenger of Allah, may Allah bless him and grant him peace, said, 'The tooth has five camels.' The molar is one of the teeth and he did not prefer any kind over the others."

While I was with Ibn `Umar, we passed by a group of young men who had tied a hen and started shooting at it. When they saw Ibn `Umar, they dispersed, leaving it. On that Ibn `Umar said, "Who has done this? The Prophet cursed the one who did so."

Narrated Ibn `Umar:

The Prophet cursed the one who did Muthla to an animal (i e., cut its limbs or some other part of its body while it is still alive).

A man peeped through a hole in the door of Allah's Apostle's house, and at that time, Allah's Apostle had a Midri (an iron comb or bar) with which he was rubbing his head. So when Allah's Apostle saw him, he said (to him), "If I had been sure that you were looking at me (through the door), I would have poked your eye with this (sharp iron bar)." Allah's Apostle added, "The asking for permission to enter has been enjoined so that one may not look unlawfully (at what there is in the house without the permission of its people)."

Malik said, "The generally agreed-on way of doing things among us in the case of slave whose master makes a bequest to free part of him - a third, a fourth, a half, or any share after his death, is that only the portion of him is freed that his master has named. This is because the freeing of that portion is only obliged to take place after the death of the master because the master has the option to withdraw the bequest as long as he lives. When the slave is freed from his master, the master is a testator and the testator only has access to free what he can take from his property, being the third of the property he is allowed to bequeath, and the rest of the slave is not free because the man's property has gone out of his hands. How can the rest of the slave which belongs to other people be free when they did not initiate the setting free and did not confirm it and they do not have the wala' established for them? Only the deceased could do that. He was the one who freed him and the one for whom the wala' was confirmed. That is not to be borne by another's property unless he bequeaths within the third of his property what remains of a lave to be freed. That is a request against his partners and inheritors and the partners must not refuse the slave that when it is within the third of the dead man's property because there is no harm in that to the inheritors."

Malik said, "If a man frees a third of his slave while he is critically ill, he must complete the emancipation so all of him is free from him, if it is within the third of his property that he has access to, because he is not treated in the same way as a man who frees a third of a slave after his death, because had the one who freed a third of his slave after his death lived, he could have cancelled it and the slave's being set free would be of no effect. The master who made the freeing of the third of the slave irrevocable in his illness, would still have to free all of him if he lived. If he died, the slave would be set free within the third of the bequest. That is because the command of the deceased is permissible in his third as the command of the healthy is permissible in all his property."