The tradition mentioned above has also been transmitted by Sahl bin Sa’d Al Sa’idi through a different chain of narrators. This version has “He divorced her three times before the Messenger of Allah (saws). The Messenger of Allah (saws) implemented it and what is done before the Prophet (saws) is sunnah(model behavior of the Prophet).

Sahl said “I attended this before the Messenger of Allah(saws). Afterwards the sunnah about those who invoked curses on each other was established that they (the spouses) were separated from each other and they would never be united.”

Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.

Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.

People of the Book and magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."

Khabbab said, "During the pre-lslamic period, I was a blacksmith and Al-Asi bin Wail owed me a debt." So Khabbab went to him to demand the debt. He said, "I will not give you (your due) till you disbelieve in Muhammad." Khabbab said, "By Allah, I shall not disbelieve in Muhammad till Allah makes you die and then resurrects you." Al-Asi said, "So leave me till I die and then be resurrected, for I will be given wealth and children whereupon I will pay you your debt." So this Verse was revealed:-- 'Have you seen him who disbelieved in Our Signs and, (yet) says: I shall certainly be given wealth and children.' (19.77)

Ibn `Abbas said to me, "Shall I show you a woman of the people of Paradise?" I said, "Yes." He said, "This black lady came to the Prophet and said, 'I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.' The Prophet said (to her), 'If you wish, be patient and you will have (enter) Paradise; and if you wish, I will invoke Allah to cure you.' She said, 'I will remain patient,' and added, 'but I become uncovered, so please invoke Allah for me that I may not become uncovered.' So he invoked Allah for her."

Narrated 'Ata:

That he had seen Um Zafar, the tall black lady, at (holding) the curtain of the Ka`ba.

Yahya related to me from Malik that he had heard that once in the time of Uthman ibn Affan the new moon had been seen in the afternoon and Uthman did not break his fast until evening had come and the sun had set.

Yahya said that he had heard Malik say that some one who sees the new moon of Ramadan when he is on his own should start the fast and not break it if he knows that that day is part of Ramadan. He added, "Some one who sees the new moon of Shawwal when he is on his own does not break the fast, because people suspect the reliability of someone among them who breaks the fast. Such people should say, when they sight the new moon, 'We have seen the new moon.' Whoever sees the new moon of Shawwal during the day should not break his fast but should continue fasting for the rest of that day. This is because it is really the new moon of the night that is coming ."

Yahya said that he heard Malik say, "If people are fasting on the day of Fitr thinking that it is still Ramadan and then definite evidence comes to them that the new moon of Ramadan had been seen one day before they began to fast and that they are now into the thirty- first day, then they should break the fast on that day at whatever time the news comes to them. However, they do not pray the id prayer if they hear the news after the sun has begun to decline."

A hadith like this as narrated by Ibn 'Umar has also been transmitted by Abu Huraira.

This hadith has also been transmitted on the authority of Sa'd b. Ibrahim with this chain of narrators.

This hadith has been transmitted by another chain of transmitters in which there is no mention of" throwing away".

This hadith has been narrated from Abu Juhaim Ansari by another chain of transmitters.

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

This hadith has been narrated by Mansur with the same chain of transmitters, with a slight modification of words.

This hadith has been reported by Yahya b. Abd Kathir with the same chain of transmitters.

This hadith has been narrated by the chain of transmitters by Abu Sahl 'Uthman b. Hakim.

A hadith like this has been narrated by Hammam b. Munabbih on the authority of Abu Huraira.

This hadith has been narrated by Abu Sa'id al-Khudri by another chain of transmitters.

This hadith has been narrated by Abu Basra Ghifari through another chain of transmitters.

This hadith has been narrated by Anas b. Malik 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 narrated by another chain of transmitters on the authority of 'Asim al-Ahwal.

A hadith like this has been narrated by 'Uyaina on the authority of A'mash with the same chain of transmitters.

A hadith like this has been narrated by 'Amr b. Yahya with the same chain of transmitters.

A hadith like this has been narrated by Isma'il b. Umayya with the same chain of transmitters.

A hadith like this has been narrated by Abu Huraira through another chain of transmitters.

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

A hadith like this has been narrated on the authority of Abdullah through 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 Shihab through the same chain of transmitters.

This hadith has been narrated by Qatada with the same chain of transmitters with a minor alteration of words.

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

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

This hadith has been narrated through other chains of transmitters but with a slight variation of wording.

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

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

This tradition has been transmitted on the authority of Shu'ba through A'mash, but there is a difference of order of the four.

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

The other hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

The earth has been made for me purifying and as a mosque (place for prayer).

A hadith like this has been narrated by 'Ubaidullah b. Umar with the the same chain of transmitters.

A hadith like this has been narrated on the authority of Hadrat 'Ali (Allah be pleased with him).

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.

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.