one of the people of the Book who believes in his prophet and believes in Muhammad; a slave when he fulfils what is due to God and what is due to his patrons; and a man who has a slavegirl with whom he has intercourse, who gives her a good training in manners and a good education, then sets her free and marries her—he will have a double reward.” (Bukhari and Muslim.)

He told of a man who went to God's Messenger and said, “I have a slave-girl who is our servant and I have intercourse with her, but do not want her to conceive.” He replied, “Withdraw your penis from her if you wish, for what is decreed for her will come to her.” After a time the man came and told him the girl had become pregnant, and he said, “I told you that what was decreed for her would come to her.” Muslim transmitted it.

Laqit b. Sabira told that he said, “Messenger of God, I have a wife who has something in her tongue,” meaning foul speech. He told him to divorce her, but when he replied that he had a son from her and she was a companion, he said, “Give her a command (meaning give her an exhortation), and if there is any good in her she will accept it; but do not beat your wife as you would beat your young slave-girl.” Abu Dawud transmitted it.

‘Abdallah b. ‘Umar reported God’s Messenger as saying, “Each of you is a shepherd and each of you is responsible for his flock. The imam who is over the people is a shepherd and is responsible for his flock; a man is a shepherd in charge of the inhabitants of his household and he is responsible for his flock; a woman is a shepherdess in charge of her husband’s house and children and she is responsible for them; and a man’s slave is a shepherd in charge of his master’s property and he is responsible for it. So each of you is a shepherd and each of you is responsible for his flock.” (Bukhari and Muslim.)

Ibn Jubair said that he heard Anas b. Malik declare, “After the death of God’s Messenger I never prayed behind anyone whose prayer more closely resembled that of God’s Messenger than this young man,” meaning ‘Umar b. ‘Abd al-‘AzIz.* He reported him as saying, “I computed that he uttered ten tasbihas when bowing and ten when prostrating himself.” * He was Caliph from 99 to 101 A.H. and was noted for his piety. Abu Dawud and Nasa’i transmitted it.

Ubayy b. Ka'b said that when God’s Messenger gave the salutation in the witr he said, “Glory be to the King most holy.” Abu Dawud and Nasa’i transmitted it, Nasa’i adding that he said it three times, prolonging the words. In a version by Nasa’i from ‘Abd ar-Rahman b. Abza from his father, he said that he used to say three times when he uttered that salutation, “Glory be to the King most holy”, raising his voice when saying it the third time.

The two Sulami sons of Busr* told that when God’s messenger came in to visit them they offered him butter and dates, for he liked butter and dates. *These are said to have been 'Abdallah and'Atlya. But each is called Mizini. Ibn Abd al-Barr, Ist'iab, p. 67, mentions Busr as-Sulami, saying he is also called al-Mazini. Tahdhib, v, 158 calls ‘Abdallah al-Mazini al-Qaisi and vii, 223 calls 'Atiya al-Mazini al-Hilali. Abu Dawud transmitted it.

Malik related to me that he heard the like of that from Sulayman ibn Yasar.

Malik spoke about a man who bought out one of the partners in a shared property, by paying the man with an animal, a slave, a slave-girl, or the equivalent of that in goods. Then another partner decided to exercise his right of pre-emption after that, and he found that the slave or slave-girl had died, and no one knew what her value had been. The buyer claimed, "The value of the slave or slave-girl was 100 dinars." The partner with the right of pre-emption claimed, "The value was 50 dinars."

Malik said, "The buyer takes an oath that the value of what he payed was 100 dinars. Then if the one with the right of pre-emption wishes, he can compensate him, or else he can leave it, unless he can bring a clear proof that the slave or slave-girl's value is less than what the buyer said. If someone gives away his portion of a shared house or land and the recipient repays him for it by cash or goods, the partners can take it by pre-emption if they wish and pay off the recipient the value of what he gave in dinars or dirhams. If someone makes a gift of his portion of a shared house or land, and does not take any remuneration and does not seek to, and a partner wants to take it for its value, he cannot do so as long as the original partner has not been given recompense for it. If there is any recompense, the one with the right of pre-emption can have it for the price of the recompense."

Malik spoke about a man who bought into a piece of shared land for a price on credit, and one of the partners wanted to possess it by right of pre-emption . Malik said, "If it seems likely that the partner can meet the terms, he has right of pre-emption for the same credit terms. If it is feared that he will not be able to meet the terms, but he can bring a wealthy and reliable guarantor of equal standing to the one who bought into the land, he can also take possession."

Malik said, "A person's absence does not sever his right of pre-emption. Even if he is a way for a long time, there is no time limit after which the right of preemption is cut off."

Malik said that if a man left land to a number of his children, then one of them who had a child died and the child of the deceased sold his right in that land, the brother of the seller was more entitled to pre-empt him than his paternal uncles, the partners of his father.

Malik said, "This is what is done in our community."

Malik said, "Pre- emption is shared between partners according to their existing shares. Each of them takes according to his portion. If it is small, he has little. If it is great, it is according to that. That is if they are tenacious and contend with each other about it."

Malik said, "As for a man who buys out the share of one of his partners, and one of the other partners says, 'I will take a portion according to my share,' and the first partner says, 'If you wish to take all the preemption, I will give it up to you. If you wish to leave it, then leave it.' If the first partner gives him the choice and hands it over to him, the second partner can only take all the pre-emption or give it back. If he takes it, he is entitled to it. If not, he has nothing."

Malik spoke about a man who bought land, and developed it by planting trees or digging a well etc., and then someone came, and seeing that he had a right in the land, wanted to take possession of it by pre-emption. Malik said "He has no right of preemption unless he compensates the other for his expenditure. If he gives him the price of what he has developed, he is entitled to pre- emption . If not, he has no right in it."

Malik said that someone who sold off his portion of a shared house or land and then, on learning that some one with a right of pre-emption was to take possession by that right, asked the buyer to revoke the sale, and he did so, did not have the right to do that. The pre-emptor has more right to the property for the price for which he sold it.

In the case of some one who bought along with a section of a shared house or land, an animal and goods (that were not shared), so that when any one demanded his right of pre-emption in the house or land he said, "Take what I have bought altogether, for I bought it altogether," Malik said, "The pre-emptor need only take possession of the house or land. Each thing the man bought is assessed according to its share of the lump sum the man paid. Then the pre-emptor takes possession of his right for a price which is appropriate on that basis. He does not take any animals or goods unless he wants to do that."

Malik said, "If someone sells a section of shared land, and one of those who have the right of preemption surrenders it to the buyer and another refuses to do other than take his pre-emption, the one who refuses to surrender has to take all the preemption, and he cannot take according to his right and leave what remains.

In the case where one of a number of partners in one house sold his share when all his partners were away except for one man, the one present was given the choice of either taking the pre-emption or leaving it, and he said, 'I will take my portion and leave the portions of my partners until they are present. If they take it, that is that. If they leave it, I will take all the pre-emption,' Malik said, 'He can only take it all or leave it. If his partners come, they can take from him or leave it as they wish. If this is offered to him and he does not accept, I think that he has no pre-emption.' "

Yahya related to me from Malik that Abu'z-Zinad informed him that a governor of Umar ibn Abd al-Aziz took some people in battle and had not killed any of them. He wanted to cut off their hands or kill them, so he wrote to Umar ibn Abd al-Aziz about that Umar ibn Abd al-Aziz wrote to him, "Better to take less than that."

Yahya said that he heard Malik say, "What is done among us about a person who steals the goods of people which are placed under guard in the markets, and their owners put them in their containers and store them together is that if anyone steals any of that from where it is kept, and its value reaches that for which cutting off the hand is obliged, his hand must be cut off, whether or not the owner of the goods is with his goods and whether it is night or day."

Malik said about some one who stole something for which cutting off the hand was obliged and then what he stole was found with him and he returned it to its owner, "His hand is cut off."

Malik said, "If someon says, 'How can his hand be cut off when the goods have been taken from him and returned to their owner?', it is because he is in the same position as the wine drinker when the smell of the wine is found on his breath and he is not drunk. He is flogged with the hadd.

"The hadd is imposed for drinking wine even if it does not make the man intoxicated. That is because he drank it to become intoxicated. It is the same as that with cutting off the hand of the thief for theft when it is taken from him, even if he has not profited from it and it was returned to its owner. When he stole it, he stole it to take it away."

Malik said that if some people came to a house and robbed it together, and then they left with a sack or box or a board or basket or the like of that which they carried together, and when they took it out of its guarded place, they carried it together, and the price of what they took reached that for which cutting off the hand was obliged, and that was three dirhams and upwards, each of them had his hand cut off.

"If each of them takes out something by himself, whoever of them takes out something whose value reaches three dirhams and upwards must have his hand cut off. If any of them takes out something whose value does not reach three dirhams, he does not have his hand cut off."

Yahya said that Malik said, "What is done among us is that when a man's house is locked and he is the only one living in it, cutting off the hand is not obliged against the one who steals something from it until he takes it out of the house completely. That is because all of the house is a place of custody. If someone other than him lives in the house and each of them locks his door, and it is a place of custody for each of them, whoever steals anything from the apartments of that house must have his hand cut off when he leaves the apartment and goes into the main house. He has removed it from its place of custody to another place and he must have his hand cut off."

Malik said, "What is done in our community about a slave who steals from the property of his master is that if he is not in service and among those trusted in the house and he enters secretly and steals from his master something that for which cutting off the hand is obliged, his hand is not cut off. It is like that with a slave-girl when she steals from her master's property. Her hand is not cut off."

Malik then spoke about a slave who was not in service and not one of those trusted in the house, and he entered secretly and stole from the property of his master's wife that for which cutting off the hand was obliged. He said, "His hand is cut off."

"It is like that with the wife's slave-girl when she does not serve her or her husband nor is she trusted in the house and she enters secretly and steals from her mistress's property that for which cutting off the hand is obliged. Her hand is not cut off."

"It is like that with the wife's slave-girl who is not in her service and is not trusted in the house and she enters secretly and steals from the property of her mistress's husband something for which cutting off the hand is obliged. Her hand is cut off."

It is like that with the man who steals from his wife's goods or the wife who steals from her husband's goods something for which cutting off the hand is obliged. If the thing which one of them steals from his spouse's property is in a room other than the room which they both lock for themselves, or it is in a place of custody in a room other than the room which they are in, whichever of them steals something for which cutting off the hand is obliged, their hand should be cut off."

Malik spoke about a small child and a foreigner who does not speak clearly. He said, "If they are robbed of something from its place of custody or from under a lock, the one who stole it has his hand cut off. If the property is outside of its place of custody or locked room(when it is stolen), the one who robbed them does not have his hand cut off. It is then in the position of sheep stolen from the mountain and uncut fruit hanging on the trees "

Malik said, "What is done among us about a person who robs graves is that if what he takes from the grave reaches what cutting off the hand is obliged for, his hand is cut off . That is because the grave is a place of custody for what is in it just as houses are a place of custody for what is in them. "

Malik added, "Cutting off the hand is not obliged for him until he takes it out of the grave."

“Whoever claims to belong to someone other than his father, or (a freed slave) who claims that his Wala is for other than his real master, the curse of Allah (SWT), the angels and all the people will be upon him.”

“O Allah! Ibrahim was Your Friend and Prophet, and You declared Makkah to be sacred through Ibrahim. O Allah! I am Your slave and Prophet, and I declare what is between its two lava fields to be sacred.”

"The Messenger of Allah said: 'Whoever relieves a Muslim of some worldly distress, Allah will relieve him of some of the distress of the Day of Resurrection, and whoever conceals (the faults of) a Muslim, Allah will conceal him (his faults) in this world and the Day of Resurrection. And whoever relives the burden from a destitute person, Allah will relieve him in this world and the next. Allah will help His slave so long as His slave helps his brother. Whoever follows a path in pursuit of knowledge, Allah will make easy fro him a path to paradise. No people gather in one of the houses of Allah, reciting the Book of Allah and teaching it to one another, but the angels will surround them, tranquility will descend upon them, mercy will envelop them and Allah will mention them to those who are with Him. And whoever is hindered because of his bad deeds, his lineage will be of no avail to him.'"

“Peace be upon you, abode of believing people. We will join you soon, if Allah wills.” Then he said: “Would that we could see our brothers.” They said: “O Messenger of Allah, are we not your brothers?” He said: “You are my Companions. My brothers are those who will come after me. I will reach the Cistern ahead of you.” They said: “O Messenger of Allah, how will you recognize those of your nation who have not yet come?” He said: “If a man has a horse with a blaze on its forehead and white feet, don’t you think that he will recognize it among horses that are deep black in color?” They said: “Of course.” He said: “On the Day of Resurrection they will come with radiant faces, hands, and feet, because of the traces of ablution.” He said: “I will reach the Cistern ahead of you.” Then he said: “Men will be driven away from my Cistern just as stray camels are driven away. And I will call to them: ‘Come here!’ But it will be said: ‘They changed after you were gone, and they kept turning on their heels.’ So I will say: “Be off with you!”

“I gave the Prophet (saw) a gift of a sheep, and the Messenger of Allah (saw) sat on his knees to eat. A Bedouin said: ‘What is this sitting?’ He said: ‘Allah has made me a humble and generous slave (of Allah) and has not made me arrogant and stubborn.’”

“Even if the one appointed over you is a mutilated Ethiopian slave whose nose and ears have been cut off, listen to him and obey, so long as he leads you according to the Book of Allah.”

“There is no day on which Allah ransoms more slaves from the Fire than the Day of ‘Arafah. He draws closer and closer, then He boasts about them before the angels and says: ‘What do these people want?’”

Yahya related to me from Malik from Ibn Shihab from Urwa ibn az- Zubayr that Abd ar-Rahman ibn Abd al-Qari said that he had heard Umar ibn al-Khattab say, "I heard Hisham ibn Hakim ibn Hizam reciting Surat al-Furqan (Sura 25) differently from me, and it was the Messenger of Allah, may Allah bless him and grant him peace, who had recited it to me. I was about to rush up to him but I granted him a respite until he had finished his prayer. Then I grabbed him by his cloak and took him to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, I heard this man reciting Surat al- Furqan differently from the way you recited it to me.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Let him go.' Then he said, 'Recite, Hisham,' and Hisham recited as I had heard him recite. The Messenger of Allah, may Allah bless him and grant him peace, said, 'It was sent down like that.' Then he said to me, 'Recite' and I recited the sura, and he said, 'It was sent down like that. This Qur'an was sent down in seven (different) ways, so recite from it whatever is easy for you .' "

Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim that his father used to go into Makka by night when he was doing umra and do tawaf of the House and say between Safa and Marwa and delay the shaving until the morning, but he would not go back to the House and do tawaf again until he had shaved his head.

Abd ar-Rahman added, "Sometimes he would enter the mosque and do the witr prayer there without actually going near the House."

Malik said, "At-tafath is shaving the head, putting on normal clothes and things of that nature."

Yahya said that Malik was asked whether a man who forgot to shave (his head) at Mina during the hajj could shave in Makka, and he said, "That is permissible, but I prefer the shaving to be done at Mina."

Malik said, "What we are all agreed upon here (in Madina) is that no-one should shave his head or cut his hair until he has killed his sacrificial animal, if he has one, and things that are haram for him do not become halal for him until he leaves ihram at Mina on the day of sacrifice. This is because Allah, the Blessed and Exalted, says, 'Do not shave yourheads until the sacrificial animal has reached its destination. ' "

Malik spoke about a mudabbar who said to his master, "Free me immediately and I will give fifty dinars which I will have to pay in instalments." His master said, "Yes. You are free and you must pay fifty dinars, and you will pay me ten dinars every year." The slave was satisfied with this. Then the master dies one, two or three days after that. He said, "The freeing is confirmed and the fifty dinars become a debt against him. His testimony is permitted, his inviolability as a free man is confirmed, as are his inheritance and his liability to the full hudud punishments. The death of his master, however, does not reduce the debt for him at all."

Malik said that if a man who made his slave a mudabbar died and he had some property at hand and some absent property, and in the property at hand there was not enough (in the third he was allowed to bequeath) to cover the value of the mudabbar, the mudabbar was kept there together with this property, and his tax (kharaj) was gathered until the master's absent property was clear. Then if a third of what his master left would cover his value, he was freed with his property and what had gathered of his tax. If there was not enough to cover his value in what his master had left, as much of him was freed as the third would allow, and his property was left in his hands.

Malik related to me from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Abu Hurayra and Zayd ibn Khalid al-Juhani informed him that two men brought a dispute to the Messenger of Allah, may Allah bless him and grant him peace. One of them said, "Messenger of Allah! Judge between us by the Book of Allah!" The other said, and he was the wiser of the two, "Yes, Messenger of Allah. Judge between us by the Book of Allah and give me permission to speak." He said, "Speak." He said, "My son was hired by this person and he committed fornication with his wife. He told me that my son deserved stoning, and I ransomed him for one hundred sheep and a slave-girl. Then I asked the people of knowledge and they told me that my son deserved to be flogged with one hundred lashes and exiled for a year, and they informed me that the woman deserved to be stoned." The Messenger of Allah, may Allah bless him and grant him peace, said, "By him in whose Hand myself is, I will judge between you by the Book of Allah. As for your sheep and slave girl, they should be returned to you. Your son should have one hundred lashes and be exiled for a year." He ordered Unays al-Aslami to go to the wife of the other man and to stone her if she confessed . She confessed and he stoned her.

Malik related to me from Zurayq ibn Hakim al-Ayli that a man called Misbah asked his son for help and he thought him unnecessarily slow. When the son came, his father said to him, "O fornicator." Zurayq said, "So the son asked me to help him against the father. When I wanted to flog him, his son said, 'By Allah, if you flog him, I will acknowledge that I have committed fornication.' When he said that, the situation was confused for me, so I wrote about it to Umar ibn Abd al- Aziz who was the governor at that time, and I mentioned it to him. Umar wrote me to permit his pardon."

Zurayq said, "I wrote to Umar ibn Abd al-Aziz also, 'What do you think about a man who is slandered or his parents are slandered and both or only one of them are dead?' He said, Umar wrote to me, 'If he forgives, his pardon is permitted for himself. If his parents are slandered and one or both of them are dead, take the judgement of the Book of Allah for it unless he wants to veil it.' "

Yahya said, "I heard Malik say, 'That is because the slandered man might fear that if that is unveiled about him, a clear proof might be established. If it is according to what we have described, his pardon is permitted."

That he heard from Abu Hurairah, Zaid bin Khalid, and Shibl, that they were with the Prophet (saws) and two men came to him disputing. So one of them stood before him and said: "I ask you by Allah, O Messenger of Allah! Only that you would judge between us by the book of Allah." So his disputant said - and he was more eloquent that him: "I agree of O Messenger of Allah! Judge between us by the Book of Allah, and allow me to speak. My son was a servant for this man and he committed adultery with his wife. So they told me that my son was to be stoned. I paid him one hundred female sheep and a female slave. Then I met some people from the people of knowledge and they said that my son was to be lashed one hundred times, and to be banished for a year and that stoning is only for this man's wife." So the Prophet (saws) said: "By the One in Whose Hand is my soul! I will judge between you two by the Book of Allah. The one hundred female sheep and the female slave should be returned to you. For your son is one hundred lashes and banishment for a year. O Unais! Go to this Man's wife, and if she confesses then stone her." He went to her and she confessed, so he stoned her.

Bismillah (in the Name of Allah). When he got on his mount, he said: Al-Hamdu Lillah. `Glory be to the One Who has placed this (transport) at our service and we ourselves would not have been capable of that, and to our Lord is our final destiny` [Az-Zukhruf 43:13,14]. Abu Sa’eed, the freed slave of Banu Hashim, said: Then he said Al-Hamdu Lillah three times and Allahu Akbar three times, then he said Subhan Allah three times. Then he said: There is no god but You. Then he [the narrator] went back to the hadeeth of Wakee’ and said: Glory be to You, I have wronged myself, so forgive me; no one forgives sins but You. Then he smiled, and I said: What made you smile? He said: I was riding behind the Messenger of Allah (ﷺ), and he did what you have seen me do, then he smiled and I said: What made you smile, O Messenger of Allah (ﷺ)? He said: `Allah, may He be blessed and exalted, says: How remarkable is My slave; He knows that no one forgives sin except Me.`

It was said to ‘Ali (رضي الله عنه): “Did your Messenger say anything to you only that was not for the people in general?” He said: “The Messenger of Allah (ﷺ) did not say anything to us only that he did not say to the people, except something in the sheath of this sword of mine. He took out a document on which there was something about the ages of camels [for zakah] and in it was said: `Madinah is sacred, the area between Thawr and ‘A’ir. Whoever commits an offence or gives refuge to an offender, upon him will be the curse of Allah, the angels and all the people, and on the Day of Resurrection Allah will not accept any nafl or obligatory act of worship from him. Protection given by any Muslim is binding upon all of them. Whoever transgresses protection given by a Muslim, upon him be the curse of Allah, the angels and all the people, and on the Day of Resurrection Allah will not accept any nafl or obligatory act of worship from him. Whoever takes people as mawla without the permission of the ones who set him free, upon him be the curse of Allah, the angels and all the people, and on the Day of Resurrection Allah will not accept any nafl or obligatory act of worship from him.` The word mawla refers to the one who manumits a slave, who has a right to inherit ex-slave. Changing one’s mawla means giving the right of inheritance to the new mawla.

He heard Abu Hurairah say: "I heard the Messenger of Allah say: 'Whoever hears a man making a lost-and-found announcement in the mosque, let him say: "May Allah not return it to you!" For the mosques were not built for that.'"

his father gave him a gift of a slave, and he came to the Prophet (SAW) so that he could witness the gift. He said: “Have you given something to all of your children?” He said: “No.” He said: “Then take back (your gift).”

“Whoever commits a sin in this world and is punished for it, Allah (STW) is too just to repeat the punishment for his slave (in the hereafter). And whoever commits a sin in this world and Allah conceals him, Allah is too generous to go back to something that He has pardoned.”

“A man killed his slave deliberately and with malice aforethought, so the Messenger of Allah (SAW) gave him one hundred lashes, banished him for one year, and cancelled his share from among the Muslims.”

“The Messenger of Allah (saw) stood (in prayer) until his feet became swollen. It was said: ‘O Messenger of Allah, Allah has forgiven you your past and future sins.’ He said: ‘Should I not be a thankful slave?’”

“The Messenger of Allah (saw) used to visit the sick, attend funerals, accept the invitations of slaves and ride donkeys. On the day (of the battle) of Quraizah and Nadir, he was riding a donkey. On the day of Khaibar he was riding a donkey that was bridled with palmfibers and beneath him was a packsaddle made of palmfibers.”

Yahya related to me from Malik from Muhammad ibn Umara from Muhammad ibn Ibrahim that the mother of the son of Ibrahim ibn Abd ar- Rahman ibn Awf questioned Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, and said, "I am a woman who wears a long skirt and (sometimes) I walk in dirty places." Umm Salama replied, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'What follows (i.e. clean places) purifies it.' "

Yahya related to me from Malik from Ibn Shihab that Sa'id ibn al- Musayyab and Abu Salama ibn Abd ar-Rahman told him from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the imam says 'Amin', say 'Amin', for the one whose 'Amin' coincides with the 'Amin' of the angels - his previous wrong actions are forgiven him."

Ibn Shihab said, "The Messenger of Allah, may Allah bless him and grant him peace, used to say 'Aameen' (extending it)."

the complete and correct performance of wudu in adverse conditions, a great number of steps towards the mosque,and waiting after one prayer for the next prayer. That is the firm hold, that is the firm hold, that is the firm hold."

Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Amongst what was sent down of the Qur'an was 'ten known sucklings make haram' - then it was abrogated by 'five known sucklings'. When the Messenger of Allah, may Allah bless him and grant him peace, died, it was what is now recited of the Qur'an."

Yahya said that Malik said, "One does not act on this."

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."

Yahya related to me from Malik from Nafi from Abdullah ibn Umar that some men from Iraq said to him, "Abu Abd ar-Rahman, we buy the fruit of the palm and grapes and we squeeze them into wine and we sell it." Abdullah ibn Umar said, "I call on Allah and His angels and whoever hears of jinn and men to testify to you that I order you not to buy it nor sell it nor to press it nor to drink it nor to give it to people to drink. It is something impure from the work of Shaytan."

Yahya related to me from Malik from Ibn Shihab that Humay ibn Abd ar-Rahman ibn Awf heard Muawiya ibn Abi Sufyan say from the mimbar in the year that he performed the hajj, holding a lock of hair (i.e. a hairpiece) which he took from one of his guards, "People of Madina! Where are your learned men? I heard the Messenger of Allah, may Allah bless him and grant him peace, forbid the like of this, saying, 'The Banu Israil were destroyed when their women started to use this.' "

"Some of the poor people came to Allah's Messenger (S) and said: 'O Messenger of Allah (S)! The rich pray as we pray, they fast as we fast, but they have wealth with which they free slaves and which they give in charity.' He said: 'When you perform Salat, then say: 'Subhan Allah' thirty-three times, and: 'Al-Hamdulillah' thirty-three times, and: 'Allahu Akbar' thirty-four times, and 'La ilaha illallah' ten times. With that you will have surprassed them, and none would surpass you afterwards.'"

"Marwan left Abu Hurairah in charge of Al-Madinah and he went to Makkah. So Abu Hurairah led us in Salat in Friday, reciting Surah Al-Jumuah (in the first Rak'ah) and in the second prostration (Rak'ah): When the hypocrites come to you." Ubaidullah said: "So I caught up with Abu Hurairah and said to him: 'You recited two Surah that Ali recited in Al-Kufah. Abu Hurairah said: 'Indeed I heard Allah's Messenger reciting them.'"

That the Prophet (saws) said: "Indeed Allah is pleased with the slave who, upon eating his food or drinking his drink, he praises Him for it."

He said: There are narrations on this topic from 'Uqbah bin 'Amir, Abu Sa'eed, 'Aishah, Abu Ayyub, and Abu Hurairah.

[Abu 'Eisa said:] This Hadith is Hasan. More than one narrator has reported it from Zakariyya bin Abi Za'idah similarly, and we do not know of it except through the narration of Zakariyya bin Abi Za'idah.

that a freed a slave girl of his came to him, and said: "Times have become hard on me and I want to go to Al-'Iraq." He said: "Why not to Ash-Sham the land of the resurrection? Have patience you foolish lady; I heard the Messenger of Allah (SAW) say: 'Whoever endures its hardships and difficulties (Al-Madinah) then I will be a witness, or an intercessor for him on the Day of Judgement." [He said:] There are narrations on this topic from Abu Sa'eed, Sufyan bin Abi Zuhair, and Subai'ah Al-Aslamiyyah.

To us (saying): Waki' narrated to us (saying): Sufyan reported to us from 'Abdul-Malik bin 'Umair, from a freed slave of Rib'i bin Hirash, from Hudhaifah who said: "We were sitting with the Prophet SAW and he said: "I do not know how long I will be with you, so stick to the two after me,' and he signaled towards Abu Bakr and 'Umar- 'And act upon the guidance of 'Ammar, and whatever Ibn Mas'ud reports to you, then believe him.'"

Whenever the Messenger of Allah (PBUH) intended to go to sleep, he would place his right hand under his (right) cheek and supplicate: "Allahumma qini 'adhabaka yauma tab'athu 'ibadaka (O Allah! Guard me against Your punishment on the Day when You will resurrect Your slaves)."

[At-Tirmidhi].

In a narration in Abu Dawud, Hafsah (May Allah be pleased with her) said: Before going to sleep the Messenger of Allah (PBUH) would recite this Du'a three times.

The Messenger of Allah (PBUH) said, "There are angels who take turns in visiting you by night and by day, and they all assemble at the dawn (Fajr) and the afternoon ('Asr) prayers. Those who have spent the night with you, ascend to the heaven and their Rubb, Who knows better about them, asks: 'In what condition did you leave My slaves?' They reply: 'We left them while they were performing Salat and we went to them while they were performing Salat."'

[Al-Bukhari and Muslim].

The Messenger of Allah (PBUH) said, "You must not supplicate: 'O Allah! forgive me if You wish; O Allah bestow mercy on me if You wish.' But beg from Allah with certitude for no one has the power to compel Allah."

[Al-Bukhari and Muslim]

Another narration of Muslim is: "A supplication should be made in full confidence and one should persistently express his desire (before Allah) in his supplication, for no bounty is too great for Allah to bestow (upon his slaves)."

I came to Madinah and met Aslam, the freed slave of `Umar bin al-Khattab. I said. Tell me(a report)from `Umar. He said: I cannot, I am afraid that I will add or subtract something. If we said to ‘Umar, Tell us something from the Messenger of Allah (ﷺ), he would say: I am afraid that I may add or subtract a letter. The Messenger of Allah (ﷺ) said: “Whoever tells a lie about me will be in Hell.`

We came to ‘Ali (رضي الله عنه) when he had prayed. He called for a jug, then he rinsed his mouth three times, and rinsed his nose three times. He rinsed his mouth from the hand that held the water. And he washed his face three times, his right arm three times and his left arm three times. Then he said: Whoever would like to know how the Messenger of Allah (ﷺ) did wudoo’, this is it.

“When her postpartum bleeding stops, give her the hadd punishment of flogging.” Then he said: “Carry out the hadd punishment on those whom your right hands possess.”

‘Abd ar-Rahman b. Ka’b b. Malik said that Mu'adh b. Jabal was a generous young man who could save nothing and was always borrowing, so that he expended all his property on his debts. He went to the Prophet and asked him to speak to his creditors, and if they would have remitted debts to anyone they would have done it to Mu'adh for God’s Messenger’s sake, but God’s Messenger sold them his property with the result that Mu'adh had nothing left. Sa'id transmitted it in his Sunan in mursal form.

Barira’s husband was a negro slave called Mughith whom I can still picture going round behind her in the streets of Medina weeping with the tears flowing on his beard. The Prophet said to al- ‘Abbas, “Are you not astonished, ‘Abbas, at Mughith’s love; of Barira and Barira’s hatred of Mughith?" The Prophet expressed a wish that she would take him back, but when she asked whether he was giving her a command and he replied that he was merely interceding, she said, “I have no need of him.” Bukhari transmitted it.