I went in an expedition along with the Prophet (PBUH) in the direction of Najd. When Messenger of Allah (PBUH) returned, I also returned with him. Then the mid-day sleep overtook us in a valley full of prickly shrubs. Messenger of Allah (PBUH) got down and the people scattered around seeking shade under the trees. Messenger of Allah (PBUH) hang up his sword on the branch of a tree. We were enjoying a sleep when Messenger of Allah (PBUH) called us, and lo! There was a desert Arab bedouin near him. He (PBUH) said, "This man brandished my sword over me while I was asleep. I woke up and saw it in his hand unsheathed. He asked: `Who will protect you from me?' I replied: 'Allah' - thrice". He did not punish him and sat down.

[Al-Bukhari and Muslim].

In another narration, Jabir (May Allah be pleased with him) said: We accompanied Messenger of Allah (PBUH) in the campaign of Dhat-ur-Riqa`. We left Messenger of Allah (PBUH) to take rest under a shady tree. One of the polytheists came to him. The sword of Messenger of Allah (PBUH) was hanging on a tree. He drew it and said: "Are you afraid of me?'' Messenger of Allah (PBUH) said, "No". Then he said: "Who will then protect you from me?'' Messenger of Allah (PBUH) replied, "Allah".

And in a narration of Abu Bakr Al-Isma`ili, the polytheist asked: "Who will protect you from me?'' Messenger of Allah (PBUH) replied, "Allah.'' As soon as he said this, the sword fell down from his hand and Messenger of Allah (PBUH) catching the sword, asked him, "Who will protect you from me.'' He said, "Please forgive me.'' Messenger of Allah (PBUH) said, "On condition you testify that there is none worthy of worship but Allah and that I am His Messenger.'' He said, "No, but I promise you that I shall not fight against you, nor shall I be with those who fight with you". The Prophet (PBUH) let him go. He then went back to his companions and said: "I have come to you from one of the best of mankind".

Malik said, "The generally agreed on way of doing things among us about whatever is weighed but is not gold or silver, i.e. copper, brass, lead, black lead, iron, herbs, figs, cotton, and any such things that are weighed, is that there is no harm in bartering all those sorts of things two for one, hand to hand. There is no harm in taking a ritl of iron for two ritls of iron, and a ritl of brass for two ritls of brass."

Malik said, "There is no good in two for one of one sort with delayed terms. There is no harm in taking two of one sort for one of another on delayed terms, if the two sorts are clearly different. If both sorts resemble each other but their names are different, like lead and black lead, brass and yellow brass, I disapprove of taking two of one sort for one of the other on delayed terms."

Malik said, "When buying something of this nature, there is no harm in selling It beforetaking possession of it to some one other than the person from whom it was purchased, if the price is taken immediately and if it was bought originally by measure or weight. If it was bought without measuring, it should be sold to someone other than the person from whom it was bought, for cash or with delayed terms. That is because goods have to be guaranteed when they are bought without measuring, and they cannot be guaranteed when bought by weight until they are weighed and the deal is completed. This is the best of what I have heard about all these things. It is what people continue to do among us."

Malik said, "The way of doing things among us with what is measured or weighed of things which are not eaten or drunk, like safflower, date-stones, fodder leaves, indigo dye and the like of that is that there is no harm in bartering all those sort of things two for one, hand to hand. Do not take two for one from the same variety with delayed terms. If the types are clearly different, there is no harm in taking two of one for one of the other with delayed terms. There is no harm in selling whatever is purchased of all these sorts, before taking delivery of them if the price is taken from someone other than the person from whom they were purchased."

Malik said, "Anything of any variety that profits people, like gravel and gypsum, one quantity of them for two of its like with delayed terms is usury. One quantity of both of them for its equal plus any increase with delayed terms, is usury."

The Messenger of Allah (PBUH) said, "Allah, the Exalted, has teams of angels who go about on the roads seeking those who remember Allah. When they find some people remembering Allah they call to one another and say, 'Come to what you are looking for;' and they surround them with their wings till the space between them and the lowest sky is fully covered. Allah, the Exalted and Glorious, asks them (although He is best informed about every thing): 'What are my slave saying?' They say: 'They are glorifying Your Tasbih, Tahmid, Takbir, Tamjid, (i.e., they were declaring Your Perfectness, praising, remembering the Greatness and Majesty of Allah).' He asks: 'Have they seen Me?' They reply, 'No, indeed, they have not seen You.' He asks: 'How would they act if they were to see Me?' Thereupon they reply: 'If they were to see You, they would engage more earnestly in worshipping and glorifying You and would extol You more.' He would say: 'What do they beg of Me?' They say, 'They beg You for Your Jannah.' Allah says, 'Have they seen My Jannah?' They say, 'No, our Rubb.' He says: 'How would they act if they were to see My Jannah?' They reply, 'Were they to see it, they would more intensely eager for it.' They (the angels) say, 'They seek Your Protection.' He asks, 'Against what do they seek My Protection?' They (the angels) say, 'Our Rubb, from the fire of Hell.' (He, the Rubb) says, 'Have they seen the fire of Hell?' They say, 'No. By Your Honour, they have not seen it.' He says: 'How would they act if they were to see My Fire?' They say: 'If they were to see it, they would more earnest in being away from it and fearing it. They beg of Your forgiveness.' He says: 'I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.' One of the angels says: 'Our Rubb, there is amongst them such and such slave who does not belong to the assembly of those who are participating in Your remembrance. He passed by them and sat down with them.' He says: 'I also grant him pardon because they are the people by virtue of whom their associates will not be unfortunate'."

[Al-Bukhari and Muslim].

(The narration in Muslim is also the same with minor changes in wordings).

Abu Talhah (May Allah be pleased with him) said to (to his wife) Umm Sulaim(May Allah be pleased with her), "I noticed some weakness in the voice of Messenger of Allah (PBUH) and I feel it was due to hunger. Have you got any food?" She said, "Yes." So she brought out barley loaves, took off her head covering, in a part of which she wrapped these loaves and then put them beneath my mantle and covered me with a part of it. She then sent me to Messenger of Allah (PBUH). I set forth and found Messenger of Allah (PBUH) sitting in the mosque in the company of some people. I stood near them whereupon Messenger of Allah (PBUH) asked, "Has Abu Talhah sent you?" I said, "Yes." Thereupon he said to those who were with him to get up (and follow him). He went forth and so did I, ahead of them until I came to Abu Talhah and informed him. Abu Talhah said, "O Umm Sulaim, here comes Messenger of Allah (PBUH) along with the people and we do not have enough (food) to feed them." She said, "Allah and His Messenger know better." Abu Talhah went out (to receive him) until he met Messenger of Allah (PBUH), and he came forward along with him until they both (Messenger of Allah (PBUH) and Abu Talhah (May Allah be pleased with him) came in. Then Messenger of Allah (PBUH) said, "O Umm Sulaim, bring forth what you have with you." So she brought the bread. Messenger of Allah (PBUH) commanded that the bread be broken into small pieces and after Umm Sulaim (May Allah be pleased with her) had squeezed clarified butter out of a butter container and made it just like soup. Messenger of Allah (PBUH) recited over it what Allah wished him to recite. He then said, "Allow ten guests to come in." They ate until they had their fill. They then went out. He (Messenger of Allah (PBUH)) again said, "Allow ten (more to come in)", and he (the host) ushered them in. They ate to their fill. Then they went out. He (PBUH) again said, "Allow ten (more)," until all the people ate to their fill. They were seventy or eighty persons.

[Al-Bukhari and Muslim].

Another narration is: Anas said: When all had eaten, the remaining food was collected. It was as much as there was in the beginning.

Yet another narration is: Anas said: The groups of ten people ate by turn. After eighty persons had eaten, Messenger of Allah (PBUH) and the family of that house ate, and there was still a quantity left over.

Another narration is: Anas (May Allah be pleased with him) said: I visited Messenger of Allah (PBUH) one day, and found him sitting in the company of his Companions, with a belt tied over his waist. I asked, "Why has Messenger of Allah (PBUH) tied the belt on his waist?" I was told, "Due to hunger." I went to Abu Talhah (May Allah be pleased with him) the husband of Umm Sulaim (May Allah be pleased with her) and said, "O father, I have seen Messenger of Allah (PBUH) with a belt tied over his waist. I asked one of his Companions about the reason of it and he said that it was on account of severe hunger." Abu Talhah (May Allah be pleased with him) went to my mother and asked, "Have you got anything?" She said, "Yes. I have a piece of bread and some dry dates. Were Messenger of Allah (PBUH) to come alone, we could feed him his fill, but if he comes along with others, there would not be enough food." Anas then narrated the Hadith in full.

"Do you have a servant?" "No," he replied. He said, "Come to us when we get some captives." The Prophet, may Allah bless him and grant him peace, was brought only two captives. Abu'l-Haytham came to him and the Prophet, may Allah bless him and grant him peace, said, "Choose between them." "Choose for me, Messenger of Allah," he replied. The Prophet, may Allah bless him and grant him peace, said, "The person who is consulted is in a position of trust. Take this one. I have seen him pray. Treat him well." Abu'l-Haytham's wife said, "You will not live up to the words of the Prophet, may Allah bless him and grant him peace, about him until you set him free." "He is free," he stated. The Prophet, may Allah bless him and grant him peace, said, "Allah did not send a Prophet or khalifa but that he has two confidants: a confidant who commands him to do what is correct and forbids what is bad, and a confidant who will not fall short in corrupting you. Anyone who is protected from the evil confidant has been protected."

"What was said about me had been said, and I myself was unaware of it, the Messenger of Allah (SAW) got up and addressed the people. He recited the Tashahhud and after praising and expressing gratitude to Allah, as He deserved, he said: 'To proceed: O people! Give me your opinion regarding those people who made a forged story against my wife. By Allah, I do not know anything bad about her at all. By Allah, they accused her of being with a man about whom I have never known anything bad, and he never entered my house unless I was present there, and whenever I went on a journey, he went with me.' Sa'd bin Mu'adh [may Allah be pleased with him] got up and said: 'O Messenger of Allah (SAW)! Allow me to chop their heads off!' Then a man from Al-Khazraj, to whom the mother of Hassan bin Thabit was a relative, got up and said (to Sa'd): 'You have told a lie! By Allah, if those persons were from Al-Aws, you would not like to chop their heads.' It was probable that some evil would take place between Aws and Khazraj in the Masjid while I was unaware of that. In the evening of that day, I went out for some of my needs, and Umm Mistah was accompanying me. On our return, Umm Mistah stumbled and said: 'Let Mistah be ruined!' I said to her, 'O mother! Why do you abuse your son?' On that Umm Mistah became silent for a while, and stumbling again, she said: 'Let Mistah be ruined!' I said to her: 'O mother! Why do you abuse your son?' She stumbled for the third time and said: 'Let Mistah be ruined!' I said to her: 'O mother! Why do you abuse your son?' Upon that she said: 'By Allah! I do not abuse him except because of you.' I asked her: 'Concerning what of my affairs?' So she disclosed the whole story to me. I said: 'Has this really happened?' She replied: 'Yes, by Allah!' I returned to my house, so astonished, that I did not know for what purpose I had gone out. Then I became sick and said to the Messenger of Allah (SAW) 'Send me to my father's house.' So he sent a servant with me, and when I entered the house, I found Umm Ruman downstairs, while Abu Bakr was reciting something upstairs. My mother asked: 'What has brought you, O daughter?' She said: "I informed her and mentioned the whole story to her, but she did not feel as I did about it. She said: 'O my daughter! Do not worry much about this matter, for there is never a charming lady loved by her husband who has other wives, but that they feel jealous of her and speak badly of her.' But she did not feel the same about it as I did. I asked her: 'Does my father know about it?' She said 'Yes.' I asked: 'Does the Messenger of Allah (SAW) know about it too?' She said 'Yes, the Messenger of Allah (SAW) also knows about it.' Tears filled my eyes and I wept. Abu Bakr, who was reading upstairs, heard my voice, and came down asking my mother: 'What is the matter with her?' She said: 'She has heard what has been said about her.' On that Abu Bakr wept and said: 'I beseech you, by Allah, O my daughter, to go back to your home.' I went back to my home, and the Messenger of Allah (SAW) had come to my house asking my maid-servant about me. The maid-servant said: 'By Allah! I do not know of any fault or defect in her character except that she sleeps and lets the sheep enter and eat her dough.' On that, some of the Prophet's Companions spoke harshly to her and said: 'Tell the truth to the Messenger of Allah (SAW).' Finally, they told her of the slander and she said: 'Subhan Allah! By Allah, I know nothing against her except what a goldsmith knows about a piece of pure gold.' Then this news reached the man who was accused, and he said: 'Subhan Allah! By Allah, I have never uncovered the private parts of any woman.' Later, that man was martyred in Allah's Cause. Then the next morning, my parents came to pay me a visit and they stayed with me until the Messenger of Allah (SAW) came to me, after he performed the 'Asr prayer. He came to me and while my parents were sitting around me on my right and my left. The Prophet (SAW) said the Tashahhud, praised and glorified Allah and said: 'Now then, O 'Aishah! If you have committed a bad deed, or you have wronged (yourself), then repent to Allah, as Allah accepts the repentance from His worshipers.' An Ansari woman had come and was sitting near the gate. I said to the Prophet (SAW): 'Isn't it improper that you speak in such a way in the presence of this lady?' The Messenger of Allah (SAW) then gave a piece of advice and I turned to my father and requested him to reply to him. My father said: 'What should I say?' Then I turned to my mother and asked her to answer him. She said: 'What should I say?' When my parents did not reply to the Prophet (SAW), I said the Tashahhud, praised and glorified Allah as His due, and I said: 'Then, by Allah! If I were to tell you that I have not done (this) and Allah, the Mighty and Sublime, is witness that I am telling the truth, that would not be of any use to me on your part, because you (people) have spoken about it and your hearts have absorbed it (as truth); and if I were to tell you that I have done this sin, and Allah knows that I have not done it, then you will say: 'She has confessed her guilt.' By Allah! I do not see a suitable example for me and you except the example of - and I could not remember Ya'qbus name - Yusuf's father when he said: So patience is most fitting. And it is Allah Whose help can be sought against that which you describe (12:18). She said: "It was at that time that Revelation came to the Messenger of Allah (SAW), and we remained silent. Then the Revelation was over, and I noticed the signs of happiness on his face while he was wiping (the sweat) from his forehead, and saying: 'Have the good tidings O 'Aishah! Allah has revealed your innocence.' At that time I was extremely angry. My parents said to me: 'Get up and go to him.' I said: 'By Allah, I will not do it,and will not thank him nor either of you, but I will thank Allah, Who has revealed my innocence. You have heard (this story) but neither of you have denied it, nor have you changed it (to defend me).'" 'Aishah used to say: "But as regards to Zainab bint Jahsh, Allah protected her because of her piety. She did not say anything except good (about me). But her sister, Hamnah was ruined among those who were ruined. Those who used to speak evil about me were Mistah, Hassan bin Thabit, and the hypocrite 'Abdullah bin Ubayy [bin Salul] and [it is he who] used to spread that news and tempt others to speak of it, and it was he and Hamnah who had the greater share therein. Abu Bakr took an oath that he would never do any favor for Mistah at all. Then Allah, Most High, revealed this Ayah: 'Let not those among you who are blessed with graces and wealth' [until the end of the Ayah] referring to Abu Bakr: 'to give their kinsmen, the poor, and those who left their homes for Allah's Cause.' - meaning Mistah - up to His saying: Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful (24:22).' On that, Abu Bakr said: 'Yes, by Allah! O our Lord! We wish that You forgive us.' So he returned to what he had been doing."

'Abdullah ibn 'Abdu'r-Rahman ibn 'Abdu'l-Qari reported that 'Umar ibn al-Khattab and an Ansari man were sitting together when 'Abdu'r-Rahman ibn 'Abdu'l-Qari came and sat with them. 'Umar said, "We do not want to stop our conversation." 'Abdu'r-Rahman said, "I will not sit with those people, Amir al-Mu'minin." 'Umar said, "Sit with so-and-so and so-and-so and do not stop our conversation. Then he asked the Ansari, "Who do you think should be the khalif after me?" The Ansari counted off some men among the Muhajirun, but did not mentioned 'Ali. 'Umar asked, "What do they have against Abu'l-Hasan (i.e. 'Ali)? By Allah, if he were in charge of them, he would be the best suited to set them on the Path of the Truth."

“I supplicate Allah to bring you and I together in the marketplace of Paradise,” Sa’eed said: “Is there a marketplace there?” He said: “Yes. The Messenger of Allah (saw) told me that when the people of Paradise enter it, they will take their places according to their deeds, and they will be given permission for a length of time equivalent to Friday on earth, when they will visit Allah. His Throne will be shown to them and He will appear to them in one of the gardens of Paradise. Chairs of light and chairs of pearls and chairs of rubies and chairs of chrysolite and chairs of gold and chairs of silver will be placed for them. Those who are of a lower status than them, and none of them will be regarded as insignificant, will sit on sandhills of musk and camphor, and they will not feel that those who are sitting on chairs are seated better than them.” Abu Hurairah said: “I said: ‘O Messenger of Allah, will we see our Lord?’ He said: ‘Yes. Do you dispute that you see the sun and the moon on the night when it is full?’ We said: ‘No.’ He said: ‘Likewise, you will not dispute that you see your Lord, the Glorified. There will be no one left in that gathering with whom Allah does not speak face to face, until He will say to a man among you: “Do you not remember, O so-and-so, the day you did such and such?” And He will remind him of some of his sins in this world. He will say: “O Lord, have You not forgiven me?” He will say: “Yes, it is by the vastness of My forgiveness that You have reached the position you are in.” While they are like that, a cloud will cover them from above and will rain down on them perfume the like of whose fragrance they have never smelled before. Then He will say: “Get up and go to the honor that has been prepared for you, and take whatever you desire.” So we will go to a marketplace surrounded by the angels, in which there will be such things as eyes have never seen, ears have never heard and it has not entered the heart of man. Whatever we desire will be carried for us. Nothing will be bought or sold therein. In that marketplace the people of Paradise will meet one another. A man of elevated status will meet those who are of lower status than him, but none shall be regarded as insignificant, and he will be dazzled by the clothes that he sees on him. He will not finish the last of his conversation before better clothes appear on him. That is because no one should be sad there.’” “He said: ‘Then we will go back to our homes where we will be met by our wives, and they will say: ‘Welcome. You have come looking more handsome and with a better fragrance than when you left us.’ And we will say: ‘Today we sat with our Lord, the Compeller, the Glorified, and we deserve to come back as we have come back.’”

Yahya said that he heard Malik say, "Someone who eats or drinks out of neglect or forgetfulness during a voluntary fast does not have to repeat his fast, but he should continue fasting for the rest of the day in which he eats or drinks while voluntarily fasting, and not stop fasting. Someone to whom something unexpected happens which causes him to break his fast while he is fasting voluntarily does not have to repeat his fast if he has broken it for a reason, and not simply because he decided to break his fast. Just as I do not think that someone has to repeat a voluntary prayer if he has had to stop it because of some discharge which he could prevent and which meant that he had to repeat his wudu."

Malik said, "Once a man has begun doing any of the right actions (al-amal as-saliha) such as the prayer, the fast and the hajj, or similar right actions of a voluntary nature, he should not stop until he has completed it according to what the sunna for that action is. If he says the takbir he should not stop until he has prayed two rakas. If he is fasting he should not break his fast until he has completed that day's fast. If he goes into ihram he should not return until he has completed his hajj, and if he begins doing tawaf he should not stop doing so until he has gone around the Kaba seven times. He should not stop doing any of these actions once he has started them until he has completed them, except if something happens such as illness or some other matter by which a man is excused. This is because Allah, the Blessed and Exalted, says in His Book, 'And eat and drink until the white thread becomes clear to you from the black thread of dawn, (and) then complete the fast until night-time,' (Sura 2 ayat 187), and so he must complete his fast as Allah has said. Allah, the Exalted, (also) says, 'And complete the hajj and the umra for Allah,' and so if a man were to go into ihram for a voluntary hajj having done his one obligatory hajj (on a previous occasion), he could not then stop doing his hajj having once begun it and leave ihram while in the middle of his hajj. Anyone that begins a voluntary act must complete it once he has begun doing it, just as an obligatory act must be completed . This is the best of what I have heard."

Malik said that Ibn Shihab said, "The precedent of the sunna in the intentional murder is that when the relatives of the murdered person relinquish retaliation, the blood-money is owed by the murderer from his own property unless the tribe helps him with it willingly."

Malik said, "What is done in our community is that the blood- money is not obliged against the tribe until it has reached a third of the full amount and upwards. Whatever reaches a third is against the tribe, and whatever is below a third, is against the property of the one who did the injury."

Malik said, "The way of doing things about which there is no dispute among us, in the case of someone who has the blood-money accepted from him in intentional murder or in any injury in which there is retaliation, is that that blood-money is not due from the tribe unless they wish it. The blood-money for that is from the property of the murderer or the injurer if he has property. If he does not have any property, it is a debt against him, and none of it is owed by the tribe unless they wish."

Malik said, "The tribe does not pay blood-money to anyone who injures himself, intentionally or accidentally. This is the opinion of the people of fiqh in our community. I have not heard that anyone has made the tribe liable for any blood-money incurred by intentional acts. Part of what is well-known of that is that Allah, the Blessed, and the Exalted, said in His Book, 'Whoever has something pardoned him by his brother, should follow it with what is accepted and pay it with good will' (Sura 2 ayat 178) The commentary on that - in our view - and Allah knows best, is that whoever gives his brother something of the blood- money, should follow it with what is accepted and pay him with good will."

Malik spoke about a child who had no property and a woman who had no property. He said, "When one of them causes an injury below a third of the blood-money, it is taken on behalf of the child and woman from their personal property, if they have property from which it may be taken. If not, the injury which each of them has caused is a debt against them. The tribe does not have to pay any of it and the father of a child is not liable for the blood-money of an injury caused by the child and he is not responsible for it."

Malik said, "The way of doing things in our community about which there is no dispute, is that when a slave is killed, the value for him is that of the day on which he was killed. The tribe of the murderer is not liable for any of the value of the slave, great or small. That is the responsibility of the one who struck him from his own personal property as far as it covers. If the value of the slave is the blood- money or more, that is against him in his property. That is because the slave is a certain type of goods."

"One morning, the Messenger of Allah (SAW) was prevented from coming to us for Salat As-Subh, until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly, had the Salat prepared for. The Messenger of Allah (SAW) performed the Salat, and he performed his Salat in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: 'Stay in your rows as you are.' Then he turned coming near to us, then he said: 'I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my Salat, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: 'O Muhammad!' I said: 'My Lord here I am my Lord!' He said: 'What is it that the most exalted group busy themselves with?' I said: 'I do not know Lord.' And He said it three times." He said: "So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: 'O Muhammad!' I said: 'Here I am my Lord!' He said: 'What is it that the most exalted group busy themselves with?' I said: 'In the acts that atone.' He said: 'And what are they?' I said: 'The footsteps to the congregation, the gatherings in the Masajid after the Salat, Isbagh Al-Wudu during difficulties.' He said: 'Then what else?' I said: 'Feeding others, being lenient in speech, and Salat during the night while the people are sleeping.' He said: 'Ask.' I said: 'O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the poor, and that You forgive me, and have mercy upon me. And when You have willed Fitnah in the people, then take me without the Fitnah. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'" The Messenger of Allah (SAW) said: "Indeed it is true, so study it and learn it."

ʼUmar bin al-Khattab (رضي الله عنه) told me: Whilst we were with the Messenger of Allah (ﷺ) one day, a man came to us whose garment was exceedingly white and whose hair was exceedingly black, and we did not see any signs of travel on him, and none of us knew who he was. He came and sat before the Prophet (ﷺ), resting his knees against his and placing his hands on his thighs. He said: O Muhammad, tell me about Islam: what is Islam? The Messenger of Allah (ﷺ) said: `Islam means to bear witness that there is no god except Allah and that Muhammad is the Messenger of Allah (ﷺ), to establish regular prayer, to pay zakali, to fast Ramadan and to perform pilgrimage to the House (the Ka`bah), if you have the means.` He said: You have spoken the truth. He (‘Umar) said: It amazed us, how he questioned him and said that he had spoken the truth. He said: Tell me about faith (Eeman). He said: `Faith is to believe in Allah, His angels, His Books, His Messengers, the Last Day, and to believe in al-qadar (the divine will and decree), both good and bad.` He said: You have spoken the truth. He said: Tell me about ihsan: what is ilisan? - Yazeed said: - `It is to worship Allah as if you can see Him, for although you cannot see Ilim, He sees you.` He said: Tell me about the Hour. He said: “The one who is asked about it does not know more than the one who is asking.” He said: Then tell me about its signs. Ise said: `When the slave woman gives birth to her mistress, and when you see the barefoot, naked, destitute shepherds competing in the construction of lofty buildings.” He [Umar] said: Then he went away. He sumar waited for a while - Yazeed said: three (days). Then he (the Prophet (ﷺ) said to me: `O`Umar, do you know who that questioner was?` I said: Allah and His Messenger know best. He said: “That was Jibreel, who came to you to teach you your religion.`

Ibn ‘Umar said. `Umar (رضي الله عنه) told us: We were sitting with the Messenger of Allah (ﷺ) and he mentioned the same hadeeth, except that he said: No signs of travel were to be seen on him. And he- said: `Umar said: 1 waited for three (days), then the Messenger of Allah (ﷺ) said: “oʻUmar...”

While we were with God's messenger when he was dividing portions, Dhul Khuwaisira, a man of the B. Tamim, came to him and said, "Act equitably, messenger of God." He replied, "Out upon you! Who will act equitably if I do not? You will be disappointed and losing if I do not act equitably." `Umar asked permission to cut off his head, but he replied, "Leave him alone, for he has companions[1] in comparison with whose prayers any of you would despise his, and in comparison, with whose fasting any of you would despise his. They recite the Quran but it does not pass their collarbones. They swerve from the religion as an arrow goes through the animal aimed at. Their look is directed to its head, on to the sinew on its socket, on to its nadi, which is its rod, on to its feathers, but there is no sign of excrement or blood on it[2]. They will be recognised by the presence of a black man one of whose upper arms quivers like a woman's breast, or like a piece of meat, and they will revolt against the best section of mankind[3]. Abu Sa'id said: I testify that I heard this tradition from God's messenger, and I testify that `Ali b. Abu Talib fought with them and that I was with him. He gave orders about that man who was sought for, and when he was brought in and I looked at him, he was exactly as the Prophet had described him. A version has: A man with deep-set eyes, a projecting brow, a thick beard, high cheekbones and a shaven head came forward and said, "Fear God, Muhammad." He replied, "Who will obey God if I disobey Him? God entrusts me with power over the inhabitants of the earth but you[4] do not." A man asked to be allowed to kill him but he prevented him. Then when the man turned away, he said, "From this one's stock there will be people who recite the Quran, yet it will not pass their throats. They will swerve from Islam as an arrow goes through the animal shot at. They will kill the followers of Islam and leave the worshippers of idols alone; but if I live to their time, I shall certainly kill them as `Ad were killed." 1. People like him, or people at a later period who will acquire a reputation for piety. The reference is to the Kharijites. 2. Just as an arrow can go through an animal without traces of excrement or blood, they will abandon Islam so quickly that no trace of it will be left in them. 3. `Ali and his party. 4. The pronoun is plural, indicating the man and his people. (Bukhari and Muslim.)

Anas said, "One day I visited the Prophet, may Allah bless him and grant him peace, and there was only myself, my mother and my aunt, Umm Hiram. When he came to us, he asked us, 'Shall I pray with you?' It was not the time of an obligatory prayer." One of those listening to the person relating this asked, "Where did he put in Anas in relation to him?" The reply was, "He put him to his right." The report from Anas continues, "Then he prayed with us and made supplication for us, the people of the house, that we would have the best of the blessings of this world and the Next. My mother said, 'Messenger of Allah, make supplication to Allah for your little servant,' and he asked Allah to grant me every blessing. At the end of his supplication, he said, 'O Allah, grant him a lot of money and many children and bless him!'"

Usama ibn Sharik said, "I was with the Prophet, may Allah bless him and grant him peace, when some bedouins came. There were many people on all sides. The people were silent and no one spoke except them. They said, 'Messenger of Allah! We experience difficulty in such-and-such and such-and-such' and it was in things which are not harmful to people. He said, 'Servants of Allah! Allah has removed difficulty except in a case where a man slanders someone unjustly - that is the one who is in difficulty and destroyed.' They said, 'Messenger of Allah, can we make use of medical treatment?' 'Yes, servants of Allah,' he replied, 'you can make use of medical treatment. Allah Almighty did not create an illness but that He made a cure for it - except for one disease.' They asked, 'And what is that, Messenger of Allah?' 'Old age,' he replied. They said, 'Messenger of Allah, what is the best thing that a man can be given?' He replied, 'Good character'."

from Ibn Mas'ud who said: "The Messenger of Allah (SAW) performed 'Isha, then he turned and took the hand of 'Abdullah bin Mas'ud until he went with him to the wide valley of Makkah. He sat him down, then he drew a line around him. Then he said: 'Do not go beyond your line, for indeed there shall come some men to you, but do not speak to them for they shall not speak to you.'" He said: "Then the Messenger of Allah (SAW) went to where he wanted to go, and while I was sitting within the line, some men came to me that appeared as if they were from Az-Zut (A dark people, either from North Africa or India. See Tuhfat Al-Ahwadhi and An-Nihayah), both their hair and their bodies. I did not see nakedness nor covering. They ended up before me but they did not pass the line. Then they returned toward the Messenger of Allah (SAW) and when it was near the end of the night, the Messenger of Allah (SAW) came to me while I was sitting, and he said: "I have been awake watching all night' then he entered into the line with me and lay down on my thigh to sleep. And the Messenger of Allah (SAW) would snore when he slept. So while I was sitting there, and the Messenger of Allah (SAW) was sleeping (with his head resting) on my thigh, there appeared some men wearing white garments, and Allah knows best just how handsome they were. They came towards me, and a group of them sat at the head of the Messenger of Allah (SAW), and a group at his feet. Then they said to each other: 'We have not ever seen a slave (of Allah) who was given the likes of what this Prophet has been given. Indeed his eyes sleep but his heart remains awake. His parable is that of a chief who built a castle, then he placed a table-spread in it, and invited the people to eat from his food and drink. So whoever answers his invitation, he eats from his food and drinks from his drink. Whoever does not answer, he is punished - or he said - he is chastised.' Then they alighted and the Messenger of Allah (SAW) awoke at that time, and said: 'I heard what they were saying. Do you know who they were?' I said: 'Allah and His Messenger know better.' He said: 'They were the angels. Do you know the meaning of the parable they stated?' I said: 'Allah and His Messenger know better.' He said: 'The meaning is that Ar-Rahman [Most Blessed and Most High] built Paradise, and He invited His Slaves to it. Whoever replies he shall enter Paradise, and whoever does not reply, he shall be punished or chastised.'"

from his father who said: "I did not remain behind from any of the battles the Prophet (SAW) fought in, until the battle of Tabuk, except for Badr. And the Prophet (SAW) did not scold anyone who remained behind from Badr, because he only went out to look for the caravan. The Quraish came out to help their caravan, so they met without an appointment as Allah the Mighty and Sublime, said. By my life, people consider the most honorable of battles of the Messenger of Allah (SAW) to be that of Badr, but I would not have liked to attend it instead of my oath of allegiance on the night of Al-'Aqabah when we took a covenant for Islam. Afterwards, I did not stay behind from the Prophet (SAW) until the battle of Tabuk, and it was the last of the battles he fought. The Messenger of Allah (SAW) informed the people of the departure" - and he mentioned the Hadith in its entirety, and said - "So I went to the Prophet (SAW) and he was sitting in the Masjid, surrounded by the Muslims. He was beaming like the moon beams. When he was happy about a matter he would beam. So I came and said in front of him. He said: 'Receive glad tidings - O Ka'b bin Malik - of the best day you have seen since your mother bore you!' So I said: 'O Prophet of Allah! Is it from Allah or from you?' He said: 'From Allah.' Then he recited these Ayat: Allah has forgiven the Prophet, the Muhajirin, and the Ansar who followed him in the time of distress, after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of Kindness, Most Merciful (9:117). [until he reached: Verily, Allah is the One Who accepts repentance, Most Merciful (9:118).] He said: "And it was about us that (the following) was revealed as well: Have Taqwa of Allah, and be with those who are true (9:119)." He said: "O Prophet of Allah! Part of my repentance is to not say but the truth, and give up all of my wealth as charity for Allah and His Messenger.' So the Prophet (SAW) said: 'Keep some of your wealth for yourself, for indeed that is better for you.' I said: 'So I will keep my share from Al-Khaibar.'" He said: "So after my acceptance of Islam, Allah did not grant me a greater favor than when I and my two companions told the truth to the Messenger of Allah (SAW) and we were not among the liars to be ruined like the others were ruined. Indeed I hope that Allah will not test anyone over telling the truth as he tested me. I did not resort to a lie ever since then, and I hope that Allah will protect me regarding what remains to come."

We visited 'Amr bin Al-'as (May Allah be pleased with him) when he was in his deathbed. He wept for a long time and turned his face towards the wall. His son said: "O father, did not the Messenger of Allah (PBUH) give you the good news of such and such? Did he not give you glad tidings of such and such?" Then he ('Amr) turned his face towards us and said: "The best thing which you can count upon is the affirmation that: La ilaha illallah (there is no true god except Allah), and that Muhammad is the Messenger of Allah. I have passed through three phases. I remember when I hated none more than I hated the Messenger of Allah (PBUH), and there was no other desire stronger in me than that of killing him. Had I died in that state, I would have definitely been one of the dwellers of Fire (Hell). When Allah instilled the love for Islam in my heart, I went to Messenger of Allah (PBUH) and said, 'Extend your right hand, so that I pledge allegiance to you.' He (PBUH) stretched out his right hand, but I withdrew my hand. He said, 'What is the matter, 'Amr?' I said, 'I wish to lay down same conditions.' He asked, 'What conditions do you wish to put forward?' I replied, 'To be granted forgiveness.' He said, 'Do you not know that (embracing) Islam wipes out all that has gone before it (previous misdeeds). Verily, emigration wipes out all the previous sins, and the Hajj (pilgrimage) wipes out all the previous sins.' Thereafter, no one was dearer to me than Messenger of Allah (PBUH), and none was more respectable than him in my eyes. So bright was his splendour that I could not gather enough courage to look at his face for any length of time. If I were asked to describe his feature, I would not be able to do so because I have never caught a full glimpse of his face. Had I died in that state I could have hoped to be one of the dwellers of Jannah. Thereafter, we were made responsible for many things and in the light of which I am unable to know what is in store for me. When I die, no mourner, nor fire should accompany my bier. When you bury me, throw the earth gently over me and stand over my grave for the space of time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy, and in your presence ascertain what answer can I give to the Messengers of my Rubb (the angels in grave)."

[Muslim].

We met 'Abdullah bin 'Umar and discussed the divine decree (al qadar) and what others said concerning it. He said: When you go back to them, say; Ibn ‘Umar has nothing to do with you and you have nothing to do with him - three times. Then he said: ‘Umar bin al Khattab رضي الله عنه ­­ told me that whilst they were sitting with the Prophet ﷺ ­, a man came to him walking, with a handsome face and hair, wearing white clothes. The people looked at one another (as if to say): We do not know this man and he does not look like a traveller. Then he said: O Messenger of Allah (ﷺ) , shall I come to you? He said: `Yes.` So he came and put his knees against his knees and his hands on his thighs and said: What is Islam? He said: `To testify that there is no god but Allah and that Muhammad is the Messenger of Allah (ﷺ) , to establish regular prayer, to give zakah, to fast Ramadan and to go on pilgrimage to the House.` He said: What is faith (eeman)? He said: “To believe in Allah, His angels, Paradise and Hell, resurrection after death and the divine decree, all of it.” He said: What is ihsan? He said: `To strive for the sake of Allah as if you see Him, and even though you do not see Him, He sees you.` He said: When will the Hour come? He said: `The one who is asked about it does not know more than the one who is asking.” He said: What are its portents? He said: `When the destitute, barefoot, naked shepherds compete in constructing lofty buildings, and the slave women give birth to their masters.” Then he said: `Call the man to me.” They looked for him but they saw no trace of him. Two or three days passed, then he said: “O Ibn al­ Khattab, do you know who that was who asked about such and such?” He said: Allah and His Messenger know best. He said: `That was Jibreel who came to teach you your religion.` A man from Juhainah or Muzainah asked him: O Messenger of Allah (ﷺ) , what are we striving for? Is it something that is already decided or is it something that is evolving right now? He said:`For some-­thing that is already decided.` The man or one of the people said: O Messenger of Allah (ﷺ) , then why should we strive? He said: “The people of Paradise will be enabled to do the deeds of the people of Paradise and the people of Hell will be enabled to do the deeds of the people of Hell.` Yahya said: And that is how it is.

Abu `Abdur-Rahman as-Sulami and Hibban bin `Atiyyah had a dispute. `Abdur-Rahman said to Hibban: I know what made your companion - meaning `Ali (رضي الله عنه) - audacious. He said: What is it, may you be bereft of your father? He said. Something I heard `Ali (رضي الله عنه) say. He said: The Messenger of Allah (ﷺ) sent me, az-Zubair and Abu Marthad on a mission, and we were all horsemen. He said: `Go to Rawdat Khakh, for there you will find a woman who has a letter with her from Hatib bin Abi Balta`ah to the mushrikeen; bring it to me.` So we went on our horses until we caught up with her where the Messenger of Allah (ﷺ) had told us, travelling on a camel of hers. He [Hatib] had written to the people of Makkah, telling them about the march of the Messenger of Allah (ﷺ). We said to her. Where is the letter you have with you? She said: I do not have any letter. We made her camel kneel down and searched her luggage for it, but we did not find anything. My two companions said: We do not see any letter with her, I said: You know that the Messenger of Allah (ﷺ) did not tell a lie. Then I swore: By the One by whom oaths are sworn, you will give us the letter or we will remove your clothes. She stretched out her hand to her girdle, which was wrapped around her, and brought out the letter. I brought it to the Messenger of Allah (ﷺ) and they said: O Messenger of Allah (ﷺ), he has betrayed Allah and His Messenger and the believers; let me strike his neck. He said: `O Hatib, what made you do what you did?` He said: O Messenger of Allah (ﷺ), by Allah, it is not that I do not believe in Allah and His Messenger, but I wanted to do a favour for the people by means of which Allah might protect my family and my property, for every one of your Companions has some of his people there through whom Allah will protect his family and his property. He said: You have spoken the truth, do not say anything to him but good.` ʻUmar said: O, Messenger of Allah, he betrayed Allah and His Messenger and the believers, let me strike his neck. He said. `ls he not one of the people of Badr? How do you know? Perhaps Allah looked upon them and said. “Do what you like, for Paradise is guaranteed for you.ʻʼ ʻUmarʻs eyes filled with tears and he said: Allah, may He be exalted, and His Messenger know best.

Abu Talha told Umm Sulaim[*] he had noticed God's messenger's voice was weak and realised that he was suffering from hunger, so he suggested she might have something. Replying that she had, she brought out some barley loaves, then took out a head-covering of hers in part of which she wrapped the bread, and when she had put it under my arm, she wound part of it round my head and sent me to God's messenger. When I went with it, I found God's messenger in the mosque accompanied by some people. I gave them a salutation and God's messenger asked me if Abu Talha had sent me. I replied that he had, and he asked if he had sent me with food. When I replied that that was so he told the people who were with him to get up. He set off and I went in front of them, and when I came to Abu Talha, I informed him. He said, "God's messenger has come with some people, Umm Sulaim, and we have nothing to give them to eat." When she replied that God and His messenger knew best, he went off till he met God's messenger, who then came accompanied by Abu Talha and said, "Bring what you have, Umm Sulaim." She brought that bread, and he then ordered that the bread be broken into small pieces, and when Umm Sulaim had squeezed a skin and put seasoning on its God's messenger said regarding it what God willed him to say. He then asked permission for ten to enter, and when that was granted, they ate till they had had enough'. When they had gone out, he asked permission for one group of ten after another to enter, and all the people ate and had enough. They numbered seventy or eighty men. *She had married Malik b. an-Nadr to whom she bore Anas. Miltk had gone to Syria, where he died, and she married Abu Talha. (Bukhari and Muslim.) In a version by Muslim he said, "Permit ten to enter," and when they entered, he said, "Eat, mentioning God's name." They ate until he had done that with eighty men, after which the Prophet and the members of the household ate, and he left something over. In a version by Bukhari he said, "Enter by tens," until he had counted forty. Then the Prophet ate, and I began to look whether it had diminished at all. A version by Muslim says he then took what remained and collected it, then invoked a blessing on it, and when it returned to its original state he said, "Take this."

"When it became clear to us that we should go to the Prophet, may Allah bless him and grant him peace, we travelled until we were in sight of our destination. We were met by a man on a young camel. He greeted is and we returned the greeting. Then he stopped and asked, 'Which tribe are you from?' We replied, 'We are the delegation of 'Abdu'l-Qays.' The man said, 'Welcome. I was looking for you. I came to give you good news. Yesterday the Prophet, may Allah bless him and grant him peace, looked towards the east and told us, "Tomorrow from that direction (i.e. the east) there will come the best delegation of the Arabs." I spent the night preparing to leave. This morning I rode long and hard on my camel until dawn rose. Then I thought of returning, but I caught sight of the heads of your mounts.'

the mosque of the Haram (Makka), this mosque (Madina), and the mosque of Ilya or the Bait al-Maqdis (two names of Jerusalem)." ' " (He was not sure which expression was used.)

Abu Hurayra continued, "Then I met Abdullah ibn Salam and I told him that I had sat with Kabal-Ahbar, and I mentioned what I had related to him about the day of jumua, and told him that Kab had said, 'That is one day in every year.' Abdullah ibn Salam said, 'Kab lied,' and I added, 'Kab then recited the Tawrah and said, "No, it is in every jumua.'' ' Abdullah ibn Salam said, 'Kab spoke the truth. 'Then Abdullah ibn Salam said, 'I know what time that is.' "

Abu Hurayra continued, "I said to him, 'Let me know it - don't keep it from me.' Abdullah ibn Salam said, 'It is the last period of time in the dayof jumua.' "

Abu Hurayra continued, "I said, 'How can it be the last period of time in the day of jumua, when the Messenger of Allah, may Allah bless him and grant him peace, said, "a muslim slave standing in prayer", and that is a time when there is no prayer?' Abdullah ibn Salam replied, 'Didn't the Messenger of Allah, may Allah bless him and grant him peace, say, "Whoever sits waiting for the prayer is in prayer until he prays?" "'

Abu Hurayra added, "I said, 'Of course.' He said, 'Then it is that.' "

Yahya related to me from Malik that Ishaq ibn Abdullah ibn Abi Talha heard Anas ibn Malik say that Abu Talha had said to Umm Sulaym, "I have just been listening to the Messenger of Allah, may Allah bless him and grant him peace, and his voice was very weak. I recognised hunger in it, so, do you have anything?" She replied, "Yes," and brought out some barley loaves. She took her long head scarf and wrapped up the bread with part of it and put it into my (Anas's) hand and gave me part of it to wear. Then she sent me to the Messenger of Allah, may Allah bless him and grant him peace."

Anas continued, "I took it, and I found the Messenger of Allah, may Allah bless him and grant him peace, sitting in the mosque with some people. I watched them. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Did Abu Talha send you?' I replied, 'Yes.' He said, 'For food?' I said, 'Yes.' The Messenger of Allah, may Allah bless him and grant him peace, said to those with him, 'Let us go.' He set off and I went among them until I came to Abu Talha and told him. Abu Talha said, 'Umm Sulaym! The Messenger of Allah, may Allah bless him and grant him peace, has brought people and we have no food. What shall we give them to eat?' She said, 'Allah and His Messenger know best.' "

Anas continued, "Abu Talha went out and met the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, approached with Abu Talha until they entered. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Come now, Umm Sulaym, what have you got?' She brought out bread. The Messenger of Allah, may Allah bless him and grant him peace, ordered it to be broken into pieces, and Umm Sulaym squeezed out onto it a container of clarified butter which she had seasoned. Then the Messenger of Allah, may Allah bless him and grant him peace, said whatever Allah wished him to say, and said, 'Will you give permission for ten of them to come in?' He gave them permission, and they ate until they were full and then left. He said, 'Give permission to ten more.' He gave them permission, and they ate until they were full and left. Then he said, 'Give permission to ten more.' He gave them permission and they ate until they were full and left. Then he said, 'Give permission to ten more.' He gave permission and they ate until they were full and left. There were seventy or eighty men."

"We were sitting with the Prophet (SAW) when a man came to him whose clothes were intensely white and whose hair was intensely black; no signs of travel could be seen upon him, and none of us recognized him. He sat down facing the Prophet (SAW), with his knees touching his, and he put his hands on his thighs, and said: 'O Muhammad, what is Islam?' He said: 'To testify that none has the right to be worshipped but Allah, and that I am the Messenger of Allah, to establish regular prayer, to pay Zakat, to fast in Ramadan, and to perform Hajj to the House (the Ka'bah).' He said: 'You have spoken the truth.' We were amazed by him: He asked a question, then told him that he had spoken the truth. Then he said: 'O Muhammad, what is Iman faith? He said: 'To believe in Allah, His angels, His Messengers, His books, the Last day, and the Divine Decree (Qadar), both the good of it and the bad of it.' He said' You have spoken the truth.' We were amazed by him. He asked a question, then told him that he had spoken the truth. Then he said: 'O Muhammad, what is Ihsan (right action, goodness, sincerity)? He said: 'To worship Allah as if you see Him, for even though you do not see Him, He sees you.' He asked: "When will the Hour be?' He said: 'The one who is being asked about it does not know more than the one who is asking.' He asked: 'Then what are its signs?' he said: 'When the slave woman gives birth to her mistress' (Waki' said: This means when non-Arabs will give birth to Arabs") 'and when you see barefoot, naked, destitute shepherds competing in constructing tall buildings.' The Prophet (SAW) met me three days later and asked me: 'Do you know who that man was? I said" 'Allah and his Messenger know best.' He said: 'That was Jibril, who came to you to teach you your religion.'"

“When they wanted to dig a grave for the Messenger of Allah (SAW), they sent for Abu ‘Ubaidah bin Jarrah, who used to dig graves in the manner of the people of Makkah, and they sent for Abu Talhah, who used to dig graves for the people of Al-Madinah, and he used to make a niche in the grave. They sent two messengers to both of them, and they said: ‘O Allah, choose what is best for Your Messenger.’ They found Abu Talhah and brought him, but they did not find Abu ‘Ubaidah. So he dug a grave with a niche for the Messenger of Allah (SAW). When they had finished preparing him, on Tuesday, he was placed on his bed in his house. Then the people entered upon the Messenger of Allah (SAW) in groups and offered the funeral prayer for him, and when they finished the women entered, and when they finished the children entered, and no one led the people in offering the funeral prayer for the Messenger of Allah (SAW). The Muslims differed concerning the place where he should be buried. Some said that he should be buried in his mosque. Others said that he should be buried with his Companions. Then Abu Bakr said: ‘I heard the Messenger of Allah (SAW) say: “No Prophet ever passed away but he was buried where he died.” So they lifted up the bed of the Messenger of Allah (SAW) on which he had died, and dug the grave for him, then he (SAW) was buried in the middle of Tuesday night. ‘Ali bin Abu Talib, Fadl bin ‘Abbas and his brother Qutham, and Shuqran the freed slave of the Messenger of Allah (SAW) went down in his grave. Aws bin Khawli, who was Abu Laila, said to ‘Ali bin Abi Talib: ‘I adjure you by Allah! Give us our share of the Messenger of Allah (SAW).’ So ‘Ali said to him: ‘Come down.’ Shuqran, his freed slave, had taken a Qatifah which the Messenger of Allah (SAW) used to wear. He buried it in his grave and said, ‘By Allah, no one will ever wear it after you.’ So it was buried with the Messenger of Allah (SAW).”

When Az-Zubair, got ready to fight in the battle of Al- Jamal, he called me and said: "My son, whoever is killed today will be either a wrongdoer or a wronged one. I expect that I shall be the the wronged one today. I am much worried about my debt. Do you think that anything will be left over from our property after the payment of my debt? My son, sell our property and pay off my debt." Az-Zubair then willed one-third of that portion to his sons; namely 'Abdullah's sons. He said, "One-third of the one-third. If any property is left after the payment of debts, one-third (of the one-third of what is left is to be given to your sons." (Hisham, a subnarrator added: "Some of the sons of 'Abdullah were equal in age to the sons of Az-Zubair, e.g., Khubaib and Abbad. 'Abdullah had nine sons and nine daughters at that time)". (The narrator 'Abdullah added:) He kept on instructing me about his debts and then said: "My son, should you find yourself unable to pay any portion of my debt then beseech my Master for His help." By Allah, I did not understand what he meant and asked: "Father, who is your Master?" He said: "Allah." By Allah! Whenever I faced a difficulty in discharging any portion of his debt; I would pray: "O Master of Zubair, discharge his debt," and He discharged it. Zubair was martyred. He left no money, but he left certain lands, one of them in Al-Ghabah, eleven houses in Al-Madinah, two in Basrah, one in Kufah and one in Egypt. The cause of his indebtedness was that a person would come to him asking him to keep some money of his in trust for him. Zubair would refuse to accept it as a trust, fearing it might be lost, but would take it as a loan. He never accepted a governorship, or revenue office, or any public office. He fought along with Messenger of Allah (PBUH) and Abu Bakr, 'Umar and 'Uthman (May Allah be pleased with them).

'Abdullah added: I prepared a statement of his debts and they amounted to two million and two hundred thousand! Hakim bin Hizam met me and asked me: "Nephew, how much is due from my brother as debt?" I kept it as secret and said: "A hundred thousand." Hakim said: "By Allah! I do not think your assets are sufficient for the payment of these debts." I said: "What would you think if the amount were two million and two hundred thousand?" He said: "I do not think that you would be able to clear off the debts. If you find it difficult let me know."

Az-Zubair (May Allah bepleased with him) had purchased the land in Al-Ghabah for a hundred and seventy thousand. 'Abdullah sold it for a million and six hundred thousand, and declared that whosoever had a claim against Az-Zubair (May Allah bepleased with him) should see him in Al-Ghabah. 'Abdullah bin Ja'far (May Allah bepleased with him) came to him and said: "Az- Zubair (May Allah bepleased with him) owed me four hundred thousand, but I would remit the debt if you wish." 'Abdullah (May Allah bepleased with him) said: "No." Ibn Ja'far said: ''If you would desire for postponement I would postpone the recovery of it." 'Abdullah said: "No." Ibn Ja'far then said: "In that case, measure out a plot for me." 'Abdullah marked out a plot. Thus he sold the land and discharged his father's debt. There remained out of the land four and a half shares. He then visited Mu'awiyah who had with him at the time 'Amr bin 'Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam'ah (May Allah bepleased with them). Mu'awiyah (May Allah bepleased with him) said: "What price did you put on the land in Al-Ghabah?" He said: "One hundred thousand for a each share. Mu'awiyah inquired: "How much of it is left?" 'Abdullah said: "Four and a half shares." Al-Mundhir bin Az-Zubair said: "I will buy one share for a hundred thousand". 'Amr bin 'Uthman said: "I will buy one share for a hundred thousand". Ibn Zam'ah said: "I will buy one share for a hundred thousand." Then Mu'awiyah asked: "How much of it is now left?" 'Abdullah said: "One and a half share. Mu'awiyah said: "I will take it for one hundred and fifty thousand." Later 'Abdullah bin Ja'far sold his share to Mu'awiyah for six hundred thousand.

When 'Abdullah bin Az-Zubair (May Allah bepleased with him) finished the debts, the heirs of Az-Zubair (May Allah bepleased with him) asked him to distribute the inheritance among them. He said: "I will not do that until I announce during four successive Hajj seasons: 'Let he who has a claim against Az-Zubair come forward and we shall discharge it."' He made this declaration on four Hajj seasons and then distributed the inheritance among the heirs of Az-Zubair (May Allah bepleased with him) according to his will. Az- Zubair (May Allah bepleased with him) had four wives. Each of them received a million and two hundred thousand. Thus Az-Zubair's total property was amounted to fifty million and two hundred thousand.

[Al-Bukhari]

Abu Hurairah (RAA) narrated, ‘When Allah, the Most High granted His Messenger (P.B.U.H.) victory on the conquest of Makkah, the Prophet (P.B.U.H.) addressed the people, so he glorified Allah and praised Him, and said, "Allah withheld the elephant from Makkah and empowered His Messenger and the believers over it. It has not been made lawful (i.e. fighting in it) for anyone before me, but it has been lawful for me only for a few hours on that day (of the conquest), and it will not be made lawful to anyone after me (to enter it lighting). Its wild game must not be frightened, its thorns are not to be cut. No one is allowed to pick up lost articles (Luqatah) unless he announces it (what he has found) publicly (in order to return it to the owner). If anyone has someone murdered inside its boundaries, then he has the choice of the best of two options (i.e. either to accept compensation, i.e. blood money or to retaliate). Al-'Abbas then said, ‘Except for the Idhkhar (a kind of nice smelling grass, which is used by goldsmiths and burnt in households.)

Abu Hurairah (RAA) narrated “Two woman of the tribe of Hudhail fought with each other and one of them threw a stone at the other. In this way she killed the woman and what was in her womb (as she was pregnant). Their dispute was presented to the Prophet (P.B.U.H.) who ordained that the Diyah (blood money) of the unborn child, is a male or a female slave of the best quality. He also decided that the Diyah of the woman is to be paid by her relatives (the one who killed) on her father’s side. The Messenger of Allah (P.B.U.H.) also ordained that her inheritance (of the woman who killed as she died later) be for her sons and husband (and not for her relatives who had to pay the Diyah). Hamal bin An-Nabighah Al-Hudhaili then said, ‘O Messenger of Allah! Why should I pay the Diyah for one who neither drank nor ate nor spoke, nor cried (i.e. the dead fetus), such a creature is not entitled to blood money.’ The Messenger of Allah (P.B.U.H.) then said, “This man is one of the brothers of the soothsayers,” on account of the rhymed speech which he used, concerning the dead fetus.

Malik said, "The best of what I have heard about a mukatab who injures a man so that blood-money must be paid, is that if the mukatab can pay the blood-money for the injury with his kitaba, he does so, and it is against his kitaba. If he cannot do that, and he cannot pay his kitaba because he must pay the blood-money of that injury before the kitaba, and he cannot pay the blood-money of that injury, then his master has an option. If he prefers to pay the blood-money of that injury, he does so and keeps his slave and he becomes an owned slave. If he wishes to surrender the slave to the injured, he surrenders him. The master does not have to do more than surrender his slave."

Malik spoke about people who were in a general kitaba and one of them caused an injury which entailed blood-money. He said, "If any of them does an injury involving blood-money, he and those who are with him in the kitaba are asked to pay all the blood-money of that injury. If they pay, they are confirmed in their kitaba. If they do not pay, and they are incapable then their master has an option. If he wishes, he can pay all the blood-money of that injury and all the slaves revert to him. If he wishes, he can surrender the one who did the injury alone and all the others revert to being his slaves since they could not pay the blood-money of the injury which their companion caused."

Malik said, "The way of doing things about which there is no dispute among us, is that when a mukatab is injured in some way which entails blood-money or one of the mukatab's children who is written with him in the kitaba is injured, their blood-money is the blood-money of slaves of their value, and what is appointed to them as their blood-money is paid to the master who has the kitaba and he reckons that for the mukatab at the end of his kitaba and there is a reduction for the blood-money that the master has taken for the injury."

Malik said, "The explanation of that is say, for example, he has written his kitaba for three thousand dirhams and the blood-money taken by the master for his injury is one thousand dirhams. When the mukatab has paid his master two thousand dirhams he is free. If what remains of his kitaba is one thousand dirhams and the blood-money for his injury is one thousand dirhams, he is free straightaway. If the blood-money of the injury is more than what remains of the kitaba, the master of the mukatab takes what remains of his kitaba and frees him. What remains after the payment of the kitaba belongs to the mukatab. One must not pay the mukatab any of the blood- money of his injury in case he might consume it and use it up. If he could not pay his kitaba completely he would then return to his master one eyed, with a hand cut off, or crippled in body. His master only wrote his kitaba against his property and earnings, and he did not write his kitaba so that he would take the blood-money for what happened to his child or to himself and use it up and consume it. One pays the blood-money of injuries to a mukatab and his children who are born in his kitaba, or their kitaba is written, to the master and he takes it into account for him at the end of his kitaba."

'Give your relatives their due, and the very poor and travellers.' He also teaches us what we can say if we have nothing. He says, 'But if you do turn away from them, seeking the mercy you hope for from your Lord, then speak to them with words that bring them ease' (17:28) in the form of an excellent promise. Things are as they are, but they might change if Allah wills. 'Do not keep your hand chained to your neck' and not give anything, 'but do not extend it either to its full extent' and give all you have, 'so that you sit there blamed' as those who come to you later and find you have nothing will blame you, 'and destitute.' (17:29)" He said, "The person to whom you have given everything has made you destitute."

The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them: Do you know what your Lord has said? They said: Allah and his Messenger know best. He said: This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: We have been given rain by virtue of Allah and His mercy, that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars. (2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things. It was related by al-Bukhari (also by Malik and an-Nasa'i).

Yahya related to me from Malik that he had heard that Sulayman ibn Yasar said, ''Umar ibn al-Khattab, Uthman ibn Affan, andZayd ibn Thabit gave the grandfather a third with full siblings". Malik said, "The generally agreed on way of doing things among us and what I have seen the people of knowledge in our city doing is that the paternal grandfather does not inherit anything at all with the father. He is given a sixth as a fixed share with the son and the grandson through a son. Other than that, when the deceased does not leave a mother or a paternal aunt, one begins with whoever has a fixed share, and they are given their shares. If there is a sixth of the property left over, the grandfather is given a sixth as a fixed share."

Malik said, "When someone shares with the grandfather and the full siblings in a specified share, one begins with whoever shares with them of the people of fixed shares. They are given their shares. What is left over after that belongs to the grandfather and the full siblings. Then one sees which is the more favourable of two alternatives for the portion of the grandfather. Either a third is allotted to him and the siblings to divide between them, and he gets a share as if he were one of the siblings, or else he takes a sixth from all the capital. Whichever is the best portion for the grandfather is given to him. What is left after that, goes to the full siblings. The male gets the portion of two females except in one particular case. The division in this case is different from the preceding one. This case is when a woman dies and leaves a husband, mother, full sister and grandfather. The husband gets a half, the mother gets a third, the grandfather gets a sixth, and the full sister gets a half. The sixth of the grandfather and the half of the sister are joined and divided into thirds. The male gets the share of two females. Therefore, the grandfather has two thirds, and the sister has one third."

Malik said, "The inheritance of the half-siblings by the father with the grandfather when there are no full siblings with them, is like the inheritance of the full siblings (in the same situation). The males are the same as their males and the females are the same as their females. When there are both full siblings and half-siblings by the father, the full siblings include in their number the number of half-siblings by the father, to limit the inheritance of the grandfather, i.e., if there was only one full sibling with the grandfather. They would share, after the allotting of the fixed shares, the remainder of the inheritance between them equally. If there were also two half-siblings by the father, their number is added to the division of the sum, which would then be divided four ways. A quarter going to the grandfather and three-quarters going to the full siblings who annex the shares technically allotted to the half-siblings by the father. They do not include the number of half-siblings by the mother, because if there were only half-siblings by the father they would not inherit anything with the grandfather and all the capital would belong to the grandfather, and so the siblings would not get anything after the portion of the grandfather.

"It belongs to the full siblings more than the half-siblings by the father, and the half-siblings by the father do not get anything with them unless the full siblings consist of one sister. If there is one full sister, she includes the grandfather with the half-siblings by her father in the division, however many. Whatever remains for her and these half-siblings by the father goes to her rather than them until she has had her complete share, which is half of the total capital. If there is surplus beyond half of all the capital in what she and the half-siblings by the father acquire it goes to them. The male has the portion of two females. If there is nothing left over, they get nothing."

Yahya related to me from Malik from a reliable source from Amr ibn Shuayb from his father from his father's father that the Messenger of Allah, may Allah bless him and grant him peace, forbade transactions in which nonrefundable deposits were paid.

Malik said, "That is, in our opinion, but Allah knows best, that for instance, a man buys a slave or slave-girl or rents an animal and then says to the person from whom he bought the slave or leased the animal, 'I will give you a dinar or a dirham or whatever on the condition that if I actually take the goods or ride what I have rented from you, then what I have given you already goes towards payment of the goods or hire of the animal. If I do not purchase the goods or hire the animal, then what I have given you is yours without liability on your part.' "

Malik said, "According to the way of doing things with us there is nothing wrong in bartering an arabic speaking merchant slave for abyssinian slaves or any other type that are not his equal in eloquence, trading, shrewdness, and know-how. There is nothing wrong in bartering one slave like this for two or more other slaves with a stated delay in the terms if he is clearly different. If there is no appreciable difference between the slaves, two should not be bartered for one with a stated delay in the terms even if their racial type is different."

Malik said, "There is nothing wrong in selling what has been bought in such a transaction before taking possession of all of it as long as you receive the price for it from some one other than the original owner."

Malik said, "An addition to the price must not be made for a foetus in the womb of its mother when she is sold because that is gharar (an uncertain transaction). It is not known whether the child will be male or female, good-looking or ugly, normal or handicapped, alive or dead. All these things will affect the price."

Malik said that in a transaction where a slave or slave-girl was bought for one hundred dinars with a stated credit period that if the seller regretted the sale there was nothing wrong in him asking the buyer to revoke it for ten dinars which he would pay him immediately or after a period and he would forgo his right to the hundred dinars which he was owed.

Malik said, "However, if the buyer regrets and asks the seller to revoke the sale of a slave or slave-girl in consideration of which he will pay an extra ten dinars immediately or on credit terms, extended beyond the original term, that should not be done. It is disapproved of because it is as if, for instance, the seller is buying the one hundred dinars which is not yet due on a year's credit term before the year expires for a slave-girl and ten dinars to be paid immediately or on credit term longer than the year. This falls into the category of selling gold for gold when delayed terms enter into it."

Malik said that it was not proper for a man to sell a slave-girl to another man for one hundred dinars on credit and then to buy her back for more than the original price or on a credit term longer than the original term for which he sold her. To understand why that was disapproved of in that case, the example of a man who sold a slave-girl on credit and then bought her back on a credit term longer than the original term was looked at. He might have sold her for thirty dinars with a month to pay and then buy her back for sixty dinars with a year or half a year to pay. The outcome would only be that his goods would have returned to him just like they were and the other party would have given him thirty dinars on a month's credit against sixty dinars on a year or half a year's credit. That was not to be done.

delay for delay. Delay for delay is to sell a debt against one man for a debt against another man."

Malik said, "If someone advances for goods to be delivered after a time, and those goods are neither something to be eaten nor drunk, he can sell them to whomever he likes for cash or goods, before he takes delivery of them, to some one other than the person from whom he purchased them. He must not sell them to the person from whom he bought them except in exchange for goods which he takes possession of immediately and does not defer."

Malik said, "If the delivery date for the goods has not arrived, there is no harm in selling them to the original owner for goods which are clearly different and which he takes immediate possession of and does not defer."

Malik spoke about the case of a man who advanced dinars or dirhams for four specified pieces of cloth to be delivered before a specified time and when the term fell due, he demanded delivery from the seller and the seller did not have them. He found that the seller had cloth but inferior quality, and the seller said that he would give him eight of those cloths. Malik said, "There is no harm in that if he takes the cloths which he offers him before they separate. It is not good if delayed terms enter into the transaction. It is also not good if that is before the end of the term, unless he sells him cloth which is notthetypeof cloth for which he made an advance.

Malik related to me from Humayd ibn Qays al-Makki that a son of al-Mutawakkil had a mukatab who died at Makka and left (enough to pay) the rest of his kitaba and he owed some debts to people. He also left a daughter. The governor of Makka was not certain about how to judge in the case, so he wrote to Abd al-Malik ibn Marwan to ask him about it. Abd al-Malik wrote to him, "Begin with the debts owed to people, and then pay what remains of his kitaba. Then divide what remains of the property between the daughter and the master."

Malik said, "What is done among us is that the master of a slave does not have to give his slave a kitaba if he asks for it. I have not heard of any of the Imams forcing a man to give a kitaba to his slave. I heard that one of the people of knowledge, when someone asked about that and mentioned that Allah the Blessed, the Exalted, said, 'Give them their kitaba, if you know some good in them' (Sura 24 ayat 33) recited these two ayats, 'When you are free of the state of ihram, then hunt for game.' (Sura 5 ayat 3) 'When the prayer is finished, scatter in the land and seek Allah's favour.' " (Sura 62 ayat 10)

Malik commented, "It is a way of doing things for which Allah, the Mighty, the Majestic, has given permission to people, and it is not obligatory for them." Malik said, "I heard one of the people of knowledge say about the word of Allah, the Blessed, the Exalted, 'Give them of the wealth which Allah has given you,' that it meant that a man give his slave a kitaba and then reduce the end of his kitaba for him by some specific amount."

Malik said, "This is what I have heard from the people of knowledge and what I see people doing here."

Malik said, "I have heard that Abdullah ibn Umar gave one of his slaves his kitaba for 35,000 dirhams, and then reduced the end of his kitaba by 5,000 dirhams."

Malik said, "What is done among us is that when a master gives a mukatab his kitaba, the mukatab's property goes with him but his children do not go with him unless he stipulates that in his kitaba."

Yahya said, "I heard Malik say that if a mukatab whose master had given him a kitaba had a slave- girl who was pregnant by him, and neither he nor his master knew that on the day he was given his kitaba, the child did not follow him because he was not included in the kitaba. He belonged to the master. As for the slave-girl, she belonged to the mukatab because she was his property."

Malik said that if a man and his wife's son (by another husband) inherited a mukatab from the wife and the mukatab died before he had completed his kitaba, they divided his inheritance between them according to the Book of Allah. If the slave paid his kitaba and then died, his inheritance went to the son of the woman, and the husband had nothing of his inheritance.

Malik said that if a mukatab gave his own slave a kitaba, the situation was looked at. If he wanted to do his slave a favour and it was obvious by his making it easy for him, that was not permitted. If he was giving him a kitaba from desire to find money to pay off his own kitaba, that was permitted for him.

Malik said that if a man had intercourse with a mukataba of his and she became pregnant by him, she had an option. If she liked she could be an umm walad. If she wished, she could confirm her kitaba. If she did not conceive, she still had her kitaba.

Malik said, "The generally agreed on way of doing things among us about a slave who is owned by two men is that one of them does not give a kitaba for his share, whether or not his companion gives him permission to do so, unless they both write the kitaba together, because that alone would effect setting him free. If the slave were to fulfil what he had agreed on to free half of himself, and then the one who had given a kitaba for half of him was not obliged to complete his setting free, that would be in opposition to the words of the Messenger of Allah, may Allah bless him and grant him peace. 'If someone frees his share in a slave and has enough money to cover the full price of the slave, justly evaluated for him, he must give his partners their shares, so the slave is completely free . ' "

Malik said, "If he is not aware of that until the mukatab has met the terms or before he has met them the owner who has written him the kitaba returns what he has taken from the mukatab to him, and then he and his partner divide him according to their original shares and the kitaba is invalid. He is the slave of both of them in his original state."

Malik spoke about a mukatab who was owned by two men and one of them granted him a delay in the payment of the right which he was owed, and the other refused to defer it, and so the one who refused to defer the payment exacted his part of the due. Malik said that if the mukatab then died and left property which did not complete his kitaba, "They divide it according to what they are still owed by him. Each of them takes according to his share. If the mukatab leaves more than his kitaba, each of them takes what remains to them of the kitaba, and what remains after that is divided equally between them. If the mukatab is unable to pay his kitaba fully and the one who did not allow him to defer his payment has exacted more than his associate did, the slave is still divided equally between them, and he does not return to his associates the excess of what he has exacted, because he only exacted his right with the permission of his associate. If one of them remits what is owed to him and then his associate exacts part of what he is owed by him and then the mukatab is unable to pay, he belongs to both of them. And the one who has exacted something does not return anything because he only demanded what he was owed. That is like the debt of two men in one writing against one man. One of them grants him time to pay and the other is greedy and exacts his due. Then the debtor goes bankrupt. The one who exacted his due does not have to return any of what he took."

Malik related to me that he heard that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, made a settlement with her mukatab for an agreed amount of gold and silver.

Malik said, "The generally agreed on way of doing things among us in the case of a mukatab who is shared by two partners, is that one of them cannot make a settlement with him for an agreed price according to his portion without the consent of his partner. That is because the slave and his property are owned by both of them, and so one of them is not permitted to take any of the property except with the consent of his partner. If one of them settled with the mukatab and his partner did not, and he took the agreed price, and then the mukatab died while he had property or was unable to pay, the one who settled would not have anything of the mukatab's property and he could not return that for which he made settlement so that his right to the slave's person would return to him. However, when someone settles with a mukatab with the permission of his partner and then the mukatab is unable to pay, it is preferable that the one who broke with him return what he has taken from the mukatab for the severance and he can have back his portion of the mukatab. He can do that. If the mukatab dies and leaves property, the partner who has kept hold of the kitaba is paid in full the amount of the kitaba which remains to him against the mukatab from the mukatab's property. Then what remains of property of the mukatab is between the partner who broke with him and his partner, according to their shares in the mukatab. If one of the partners breaks off with him and the other keeps the kitaba, and the mukatab is unable to pay, it is said to the partner who settled with him, 'If you wish to give your partner half of what you took so the slave is divided between you, then do so. If you refuse, then all of the slave belongs to the one who held on to possession of the slave.' "

Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him with the permission of his partner. Then the one who retained possession of the slave demanded the like of that for which his partner had settled or more than that and the mukatab could not pay it. He said, "The mukatab is shared between them because the man has only demanded what is owed to him. If he demands less than what the one who settled with him took and the mukatab can not manage that, and the one who settled with him prefers to return to his partner half of what he took so the slave is divided in halves between them, he can do that. If he refuses then all of the slave belongs to the one who did not settle with him. If the mukatab dies and leaves property, and the one who settled with him prefers to return to his companion half of what he has taken so the inheritance is divided between them, he can do that. If the one who has kept the kitaba takes the like of what the one who has settled with him took, or more, the inheritance is between them according to their shares in the slave because he is only taking his right."

Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him for half of what was due to him with the permission of his partner, and then the one who retained possession of the slave took less than what his partner settled with him for and the mukatab was unable to pay. He said, "If the one who made a settlement with the slave prefers to return half of what he was awarded to his partner, the slave is divided between them. If he refuses to return it, the one who retained possession has the portion of the share for which his partner made a settlement with the mukatab."

Malik said, "The explanation of that is that the slave is divided in two halves between them. They write him a kitaba together and then one of them makes a settlement with the mukatab for half his due with the permission of his partner. That is a fourth of all the slave. Then the mukatab is unable to continue, so it is said to the one who settled with him, 'If you wish, return to your partner half of what you were awarded and the slave is divided equally between you.' If he refuses, the one who held to the kitaba takes in full the fourth of his partner for which he made settlement with the mukatab. He had half the slave, so that now gives him three-fourths of the slave. The one who broke off has a fourth of the slave because he refused to return the equivalent of the fourth share for which he settled."

Malik spoke about a mukatab whose master made a settlement with him and set him free and what remained of his severance was written against him as debt, then the mukatab died and people had debts against him. He said, "His master does not share with the creditors because of what he is owed from the severance. The creditors begin first."

Malik said, "A mukatab cannot break with his master when he owes debts to people. He would be set free and have nothing because the people who hold the debts are more entitled to his property than his master. That is not permitted for him."

Malik said, "According to the way things are done among us, there is no harm if a man gives a kitaba to his slave and settles with him for gold and reduces what he is owed of the kitaba provided that only the gold is paid immediately. Whoever disapproves of that does so because he puts it in the category of a debt which a man has against another man for a set term. He gives him a reduction and he pays it immediately. This is not like that debt. The breaking of the mukatab with his master is dependent on his giving money to speed up the setting free. Inheritance, testimony and the hudud are obliged for him and the inviolability of being set free is established for him. He is not buying dirhams for dirhams or gold for gold. Rather it is like a man who having said to his slave, 'Bring me such-and-such an amount of dinars and you are free', then reduces that for him, saying, 'If you bring me less than that, you are free.' That is not a fixed debt. Had it been a fixed debt, the master would have shared with the creditors of the mukatab when he died or went bankrupt. His claim on the property of the mukatab would join theirs."

`Abdullah bin Shaddad came and entered upon `A`ishah (رضي الله عنها) when we were sitting with her, as he was returning from Iraq during the time when ‘Ali (رضي الله عنه) was murdered. She said to him: O `Abdullah bin Shaddad, will you tell me the truth about what I am going to ask you? Tell me about these people whom ‘Ali (رضي الله عنه) killed. He said: Why shouldn`t I tell you the truth? She said: Tell me about them. He said: When `Ali (رضي الله عنه) corresponded with Mu`awiyah and the two arbitrators gave their verdict, eight thousand of the pious rebelled against him and camped in a land called Haroora`, near Koofah. They criticised him and said: You have taken off a chemise that Allah caused you to wear and a title that Allah gave to you, then you went ahead and asked people to issue a decree concerning the religion of Allah. There is no ruling except the ruling of Allah, may He be exalted. When `Ali (رضي الله عنه) heard about their criticism of him and the reason why they had split from him, he told his caller not to admit anyone but those who had memorised the Qur`an. When the house was filled with people who had memorised the Qur`an, he called for a large Mushaf and put it front of him, and he started tapping it with his hand, saying: O Mushaf, tell the people. The people called out: O Ameer al-Mu`mineen, how could you ask it? It is only ink and paper, but we could speak on the basis of what we understand from it. What do you want? He said: These companions of yours who rebelled, between me and them is the Book of Allah, and Allah says in His Book concerning a woman and a man: `If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation.` [an-Nisa 4:35]. The ummah of Muhammad is more important with regard to life and sanctity than a woman and a man. They got angry with me when I wrote a document between me and Mu`awiyah and wrote `Ali bin Abi Talib [without adding the title Ameer al-Mu`mineen]. But Suhail bin `Amr came to us when we were with the Messenger of Allah (ﷺ) at al-Hudaibiyah, when he made a peace deal with Quraish, and the Messenger of Allah (ﷺ) wrote, `In the Name of Allah, the Most Gracious, the Most Merciful.` Suhail said: Do not write, In the Name of Allah, the Most Gracious, the Most Merciful. He said: What should we write? He said: Write: `In Your Name, O Allah.” The Messenger of Allah (ﷺ) said: Write `Muhammad the Messenger of Allah (ﷺ).` He [Suhail] said: If I knew that you were the Messenger of Allah (ﷺ), I would not have opposed you. So he wrote: This is what was agreed by Muhammad bin `Abdullah with Quraish. And Allah says in His Book: “Indeed in the Messenger of Allah (ﷺ) (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day` [Al-Ahzab 33:21]. So `Ali sent `Abdullah bin `Abbas (رضي الله عنه) to them and I went out with him until we reached the middle of their camp. Ibnul-Kawwa` stood up and addressed the people, saying: O bearers of the Qur`an, this is `Abdullah bin `Abbas (رضي الله عنه). Whoever does not know him, I know of the Book of Allah what can tell you about him, He is one of those concerning whom the words `they are a quarrelsome people` [Az-Zukhruf 43:58] were revealed. Tell him to go back to the one who sent him and do not discuss the Book of Allah with him. Their spokesmen stood up and said: By Allah, we will discuss the Book of Allah. If he says something sound and true that we recognise we will follow him, and if he says something false we will reject his false argument. So they discussed the Book with ‘Abdullah for three days, and four thousand of them recanted and all of them repented, including Ibnul-Kawwa`. He took them to `Ali in Koofah, and `Ali sent word to the rest of them, saying: You know the turmoil between us and our opponents. Stay wherever you wish until the ummah of Muhammad (ﷺ) is united. The deal between us and you is that you should not shed any blood that it is forbidden to shed or commit acts of banditry on the roads or do wrong to any Non Muslim under Muslim protection. If you do that, we will declare war, for Allah does not love those who betray. `A`ishah (رضي الله عنها) said: O Ibn Shaddad, did he kill them? He said: By Allah, no sooner had he sent this message to them but they committed acts of banditry, shed blood and regarded it as permissible to harm Ahludh-Dhimmah (non-Muslims living under Muslim protection). She said: Do you swear by Allah? He said: I swear by Allah besides Whom there is no other god that this is what happened. She said: I have heard that the people of Iraq are talking and saying dhuth-thuda, dhuth-thuda [i.e., the one with a deformed arm that looks like a breast]. He said: I saw him and I was with ‘Ali (رضي الله عنه) when he was examining the slain. He called the people and said: Do you know this one? How many of them came and said: I saw him praying in the mosque of Banu So and so, and I saw him praying in the mosque of Banu So and so. And there was no proof of who he was except that. She said: What did `Ali say when he stood over him, as the people of Iraq claim? He said: I heard him say: Allah and His Messenger spoke the truth. She said: Did you hear him say anything other than that? He said: No, by Allah. She said: Yes, Allah and His Messenger spoke the truth. May Allah have mercy on `Ali (رضي الله عنه): it was his habit, if he saw something he liked, to say: Allah and His Messenger spoke the truth. But the people of Iraq fabricated lies against him and added words to what he said.

One of the sons of Abu Talhah (May Allah be pleased with him) was ailing. Abu Talhah went out and the boy died in his absence. When he came back, he inquired, "How is the boy?". Umm Sulaim, the mother of the boy, replied, "Better than before". Then she placed his evening meal before him and he ate it; and thereafter slept with her. At last, she said to him: "Arrange for the burial of the boy". In the morning, Abu Talhah went to Messenger of Allah (PBUH) and informed him of the event. He enquired, "Did you sleep together last night?" Abu Talhah replied in the affirmative, on which the Prophet (PBUH) supplicated, "O Allah bless them." Thereafter, she gave birth to a boy. Abu Talhah said to me: "Take up the boy and carry him to the Prophet (PBUH)"; and he sent some dates with him. The Prophet (PBUH) enquired, "Is there anything with him?" He said; "Yes, some dates". The Prophet (PBUH) took a date, chewed it and put it in the mouth of the baby and rubbed the chewed date around the baby's gum and named him 'Abdullah.

[Al-Bukhari and Muslim].

The narration in Bukhari adds: Ibn 'Uyainah relates that a man from the Ansar told him that he had seen nine sons of this 'Abdullah, every one of whom had committed the Noble Qur'an to memory.

The narration of Muslim says: The son of Abu Talhah (May Allah be pleased with him) who was born of Umm Sulaim died. She (Umm Sulaim) said to the members of the family: "Do not tell Abu Talhah about his son until I mention it to him myself." Abu Talhah came (home) and she gave him supper. He ate and drank. She then beautified herself the best way she ever did and he slept with her. When she saw that he was satisfied after sexual intercourse with her, she said, "O Abu Talhah! If some people borrow something from another family and then (the members of the family) ask for its return, would they refuse to give it back to them." He said, "No". She said, "Then hope reward for your son". Abu Talhah got angry, and said; "You left me uninformed until I stained myself (with sexual intercourse) and then you told me about my son. "He went to Messenger of Allah (PBUH) and informed him about the matter. Thereupon Messenger of Allah (PBUH) said, "May Allah bless the night you spent together!" He (the narrator) said: She conceived. (One day) Messenger of Allah (PBUH) was in the course of a journey and she was along with him. When Messenger of Allah (PBUH) used to come back to Al-Madinah from a journey, he would not enter it (during the night). When the people came near Al- Madinah, she felt labour pains. He (Abu Talhah) remained with her and Messenger of Allah (PBUH) proceeded on. Abu Talhah said: "O Rubb, You know that I love to go along with Messenger of Allah (PBUH) when he goes out and enter along with him when he enters, and I have been detained as You see." Umm Sulaim then said: "O Abu Talhah, I do not feel (so much pain) as I was feeling earlier, so we better proceed on. So we proceeded on and she felt the labour of delivery as they reached (Al-Madinah). She gave birth to a male child. My mother said to me: "O Anas, none should suckle him until you go to Messenger of Allah (PBUH) tomorrow morning." The next morning I carried the baby with me to Messenger of Allah (PBUH), and narrated the rest of the story.

[Al-Bukhari and Muslim].

Jubayr ibn Nufayr said, "One day we were sitting when al-Miqdad ibn al-Aswad when a man passed us. The man said, 'Blessing be to those two eyes which saw the Messenger of Allah, may Allah bless him and grant him peace. By Allah, I wish that I had seen what you have seen and witnessed what you have witnessed!' This angered al-Miqdad and that surprised me as the man had said nothing but good things. Then he turned to them and said, 'What made the man desire to summon back what Allah has taken away? Does he not realise what his situation would be if he had seen him? By Allah, if certain people had been with the Messenger of Allah, may Allah bless him and grant him peace, Allah would have thrown them on their faces into Hellfire since they would neither have answered nor confirmed him? Do you not praise Allah Almighty since He brought you forth and you only know your Lord and confirm what your Prophet, may Allah bless him and grant him peace, brought? You see enough affliction in other people. By Allah, the Messenger of Allah, may Allah bless him and grant him peace, was sent in the harshest state in which any Prophet was ever sent - in a gap (in the line of prophethood) and the time of Ignorance. They did not believe that the deen was better than worshipping idols. He brought the Discrimination by which it is possible to discriminate between the true and false, and which can part a father from his child. Then a man will think of his father, child or brother as an unbeliever. Allah has loosened the locks of his heart by faith and he knows that the other person will be destroyed in the Fire. Therefore his eye is not cool since he knows that the one he loves will be in the Fire. It is what Allah says, "Those who say, 'Our Lord, give us joy in our wives and children." (25:74)'"

When delegations from Yemen came to the help of (the Muslim army at the time of Jihad) 'Umar (May Allah be pleased with him) would ask them, "Is there Owais bin 'Amir amongst you?" (He continued searching him) until he met Owais (May Allah be pleased with him). He said, "Are you Owais bin 'Amir?" He said, "Yes". 'Umar asked, "Are you from the Qaran branch of the tribe of Murad?" He said, "Yes". He 'Umar (May Allah be pleased with him) again said, "Did you suffer from leucoderma and then you were cured from it but for the space of a dirham?" He said, "Yes". He 'Umar (May Allah be pleased with him) said, "Is your mother still alive?" He said, "Yes". He 'Umar (May Allah be pleased with him) said, "I heard Messenger of Allah (PBUH) saying, 'There would come to you Owais bin 'Amir with the reinforcement from the people of Yemen. He would be from Qaran (the branch) of Murad. He had been suffering from leucoderma from which he was cured but for a spot of a dirham. He has a mother to whom he is very dutiful. If he were to take an oath in the Name of Allah, Allah would fulfill his oath. And if it is possible for you, ask him to ask forgiveness for you.' So, ask forgiveness for me". He Owais (May Allah be pleased with him) did so. 'Umar (May Allah be pleased with him) then said, "Where do you intend to go?" He said, "To Kufah." He 'Umar (May Allah be pleased with him) said, "Let me write a letter for you to its governor," whereupon he Owais (May Allah be pleased with him) said, "I love to live amongst the poor people". The following year, a person from among the elite (of Kufah) performed Hajj and he met 'Umar (May Allah be pleased with him). 'Umar (May Allah be pleased with him) asked him about Owais (May Allah be pleased with him). He said, "I left him in a state with meagre means of sustenance in a decayed house." (Thereupon) 'Umar (May Allah be pleased with him) said, "I heard Messenger of Allah (PBUH) saying, 'There would come to you Owais bin 'Amir of Qaran, a branch (of the tribe) of Murad, along with the reinforcement of the people of Yemen. He had been suffering from leucoderma which would have been cured but for the space of a dirham. He has a mother to whom he is very dutiful. Were he to swear, trusting Allah, for something, Allah would fulfill his oath. If you can ask him to pray for forgiveness for you, do so". This man went to Owais (May Allah be pleased with him) and asked him to pray for forgiveness for him. Owais (May Allah be pleased with him) said to him, "You have just returned from a blessed journey, it is you who should pray for forgiveness for me; and did you meet 'Umar?" The man said, "Yes". 'Owais (May Allah be pleased with him) then prayed for forgiveness for him. People became aware of the high status of Owais (May Allah be pleased with him) and he set out following his course.

[Muslim].

Another narration is: A delegation from Kufah came to 'Umar (May Allah be pleased with him). Among them was one who used to make fun of Owais (May Allah be pleased with him). 'Umar (May Allah be pleased with him) enquired, "Is there anyone among you who is from Qaran?" So this man stepped forward. Then 'Umar (May Allah be pleased with him) said, "I heard Messenger of Allah (PBUH) saying, 'A man will come to you from Yemen named Owais. He will have left in the Yemen only his mother. He was suffering from leucoderma and prayed to Allah to be cured of it. So he was cured except for a space of the size of a dinar or a dirham. Whoever of you should meet him should ask him to pray for forgiveness for him."'

Another narration is: 'Umar (May Allah be pleased with him) said: "I heard Messenger of Allah (PBUH) saying, 'The best one of the next generation (At-Tabi'un) is a man called Owais, he will have a mother and he will be suffering from leucoderma. Go to him and ask him to pray for forgiveness for you".

[Muslim].

“And turn not away those who invoke their Lord, morning and afternoon...” up to His saying: “...and thus become of the unjust.” [6:52] He said: “Aqra’ bin Habis At-Tamimi and ‘Uyainah bin Hisn Al-Fazri came and found the Messenger of Allah (saw) with Suhaib, Bilal, ‘Ammar and Khabbab, sitting with some of the believers who were weak (i.e., socially). When they saw them around the Prophet (saw) they looked down on them. They took him aside and said: ‘We want you to sit with us along, so that the ‘Arabs will recognize our superiority. If the delegations of the Arabs come to you we will feel ashamed if the Arabs see us with these slaves. So, when we come to you, make them get up from your presence, then when we have finished, sit with them if you wish.’ He said: ‘Yes.’ They said: ‘Write a document for us (binding you to that).’ So he called for a piece of paper and he called ‘Ali to write, and we were sitting in a corner. Then Jibra’il (as), came down and said: “And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the unjust.” [6:52] Then he mentioned Aqra’ bin Habis and ‘Uyaynah bin Hisn, then he said: “Thus We have tried some of them with others, that they might say: ‘Is it these (poor believers) whom Allah has favored from amongst us?’ Does not Allah know best those who are grateful.” [6:53] Then he said: “When those who believe in Our Ayat come to you, say: Salamun ‘Alaykum (peace be on you); your Lord has written (prescribed) mercy for Himself”.” [6:54] He said: “Then we got so close to him that our knees were touching his, and the Messenger of Allah (saw) was sitting with us. When he wanted to get up, he stood up and left us. Then Allah revealed: “And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face; and let not your eyes overlook them,” – and do not sit with the nobles – “desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance,” – meaning ‘Uyainah and Aqra’ – “and who follows his own lusts, and those affair (deeds) has been lost” [18:28] He said: ‘May they be doomed.’ He said: ‘May ‘Uyainah and Aqra’ be doomed.’ Then he made the parable for them of two men and the parable of this world. Khabbab said: “We used to sit with the Prophet (saw) and if the time came for him to leave, we would get up and leave him, then he would leave.”

see Book 17).

Malik said, "Everyone leading an animal by the halter, driving it, and riding it is responsible for what the animal strikes unless the animal kicks out without anything being done to it to make it kick out. Umar ibn al-Khattab imposed the blood-money on a person who was exercising his horse."

Malik said, "It is more fitting that a person leading an animal by the halter, driving it, or riding it incur a loss than a person who is exercising his horse." (See hadith 4 of this book).

Malik said, "What is done in our community about a person who digs a well on a road or ties up an animal or does the like of that on a road used by muslims, is that since what he has done is included in that which he is not permitted to do in such a place, he is liable for whatever injury or other thing arises from that action. The blood-money of that which is less than a third of the full blood- money is owed from his own personal property. Whatever reaches a third or more, is owed by his tribe. Any such things that he does which he is permitted to do on the muslims' road are something for which he has no liability or loss. Part of that is a hole which a man digs to collect rain, and the beast from which the man alights for some need and leaves standing on the road. There is no penalty against anyone for this."

Malik spoke about a man who went down a well, and another man followed behind him, and the lower one pulled the higher one and they fell into the well and both died He said, "The tribe of the one who pulled him in is responsible for the blood-money."

Malik spoke about a child whom a man ordered to go down into a well or to climb a palm tree and he died as a result. He said, "The one who ordered him is liable for whatever befalls him, be it death or something else."

Malik said, "The way of doing things in our community about which there is no dispute is that women and children are not obliged to pay blood-money together with the tribe in the blood-moneys which the tribe must pay. The blood-money is only obligatory for a man who has reached puberty."

Malik said that the tribe could bind themselves to the blood-money of mawali if they wished. If they refused, they were people of the diwan or were cut off from their people. In the time of the Messenger of Allah, may Allah bless him and grant him peace, people paid the blood-money to each other as well as in the time of Abu Bakr as-Siddiq before there was a diwan. The diwan was in the time of Umar ibn al-Khattab. No one other than one's people and the ones holding the wala' paid blood- money for one because the wala' was not transferable and because the Prophet, may Allah bless him and grant him peace, said, "The wala' belongs to the one who sets free."

Malik said, "The wala' is an established relationship."

Malik said, "What is done in our community about animals that are injured is that the person who causes the injury pays whatever of their value has been diminished."

Malik said about a man condemned to death and one of the other hudud befell him, "He is not punished for it. That is because the killing overrides all of that, except for slander. The slander remains hanging over the one to whom it was said because it will be said to him, 'Why do you not flog the one who slandered you?' I think that the condemned man is flogged with the hadd before he is killed, and then he is killed. I do not think that any retaliation is inflicted on him for any injury except killing because killing overrides all of that."

Malik said, "What is done in our community is that when a murdered person is found among the main body of a people in a village or other place, the house or place of the nearest people to him is not responsible. That is because the murdered person can be slain and then cast at the door of some people to shame them by it. No one is responsible for the like of that."

Malik said about a group of people who fight with each other and when the fight is broken up, a man is found dead or wounded, and it is not known who did it, "The best of what is heard about that is that there is blood-money for him, and the blood-money is against the people who argued with him. If the injured or slain person is not from either of the two parties, his blood-money is against both of the two parties together."

Yahya said from Malik from Yahya ibn Said that Bushayr ibn Yasar informed him that Abdullah ibn Sahl al-Ansari and Muhayyisa ibn Masud went out to Khaybar, and they separated on their various businesses and Abdullah ibn Sahl was killed. Muhayyisa, and his brother Huwayyisa and Abd ar-Rahman ibn Sahl went to the Prophet, may Allah bless him and grant him peace, and Abd ar-Rahman began to speak before his brother. The Messenger of Allah, may Allah bless him and grant him peace, said, "The older first, the older first.

Therefore Huwayyisa and then Muhayyisa spoke and mentioned the affair of Abdullah ibn Sahl. The Messenger of Allah, may Allah bless him and grant him peace, said to them, "Do you swear with fifty oaths and claim the blood-money of your companion or the life of the murderer?" They said, "Messenger of Allah, we did not see it and we were not present." The Messenger of Allah, may Allah bless him and grant him peace, said, "Will you acquit the jews for fifty oaths?' They said, "Messenger of Allah, how can we accept the oaths of a people who are kafirun?"

Yahya ibn Said said, "Bushayr ibn Yasar claimed that the Messenger of Allah, may Allah bless him and grant him peace, paid the blood-money from his own property."

Malik said, "The generally agreed on way of doing things in our community and that which I heard from whoever I am content with, concerning the oath of qasama, and upon which the past and present imams agree, is that those who claim revenge begin with the oaths and swear. The oath for revenge is only obligatory in two situations. Either the slain person says, 'My blood is against so-and-so,' or the relatives entitled to the blood bring a partial proof of it that is not irrefutable against the one who is the object of the blood-claim. This obliges taking an oath on the part of those who claim the blood against those who are the object of the blood-claim. With us, swearing is only obliged in these two situations."

Malik said, "That is the sunna in which there is no dispute with us and which is still the behaviour of the people. The people who claim blood begin the swearings, whether it is an intentional killing or an accident."

Malik said, "The Messenger of Allah, may Allah bless him and grant him peace, began with Banu Harith in the case of the killing of their kinsman murdered at Khaybar."

Malik said, "If those who make the claim swear, they deserve the blood of their kinsman and whoever they swear against is slain. Only one man can be killed in the qasama. Two cannot be killed in it. Fifty men from the blood-relatives must swear fifty oaths. If their number is less or some of them draw back, they can repeat their oaths, unless one of the relatives of the murdered man who deserves blood and who is permitted to pardon it, draws back. If one of these draws back, there is no way to revenge."

Yahya said that Malik said, "The oaths can be made by those of them who remain if one of them draws back who is not permitted to pardon. If one of the blood-relatives draws back who is permitted to pardon, even if he is only one, more oaths can not be made after that by the blood- relatives. If that occurs, the oaths can be on behalf of the one against whom the claim is made. So fifty of the men of his people swear fifty oaths. If there are not fifty men, more oaths can be made by those of them who already swore. If there is only the defendant, he swears fifty oaths and is acquitted."

Yahya said that Malik said, "One distinguishes between swearing for blood and oaths for one's rights. When a man has a money-claim against another man, he seeks to verify his due. When a man wants to kill another man, he does not kill him in the midst of people. He keeps to a place away from people. Had there only been swearing in cases where there is a clear proof and had one acted in it as one acts about one's rights (i.e. needing witnesses), the right of blood retribution would have been lost and people would have been swift to take advantage of it when they learned of the decision on it. However, the relatives of the murdered man were allowed to initiate swearing so that people might restrain themselves from blood and the murderer might beware lest he was put into a situation like that (i.e. qasama) by the statement of the murdered man.' "

Yahya said, "Malik said about a people of whom a certain number are suspected of murder and the relatives of the murdered man ask them to take oaths and they are numerous, so they ask that each man swears fifty oaths on his own behalf. The oaths are not divided out between them according to their number and they are not acquitted unless each man among them swears fifty oaths on his own behalf."

Malik said, "This is the best I have heard about the matter."

He said, "Swearing goes to the paternal relatives of the slain. They are the blood-relatives who swear against the killer and by whose swearing he is killed."

Anas said that he was ten years old when the Messenger of Allah, may Allah bless him and grant him peace, came to Madina. He said, "My mothers decided that I would serve him and I served him for ten years. He died when I was twenty. I am the person who knows best about the business of the veil. The first instance that was revealed occurred when the Messenger of Allah, may Allah bless him and grant him peace, built a room for Zaynab bint Jahsh. He celebrated the wedding there, invited the people who came, ate and then left. A group remained with the Prophet, may Allah bless him and grant him peace. They stayed for a long time and then the Prophet went out and I went out hoping that they would leave. He walked and I walked with him until he came to the threshold of 'A'isha's room. Then, thinking that they would have left, he returned and I returned with him. He went to Zaynab but they were still sitting there. He left again and I left with him until he once more reached the threshold of 'A'isha's room. When he thought that they would have gone, he went back again and I went back with him. This time they had indeed left. The Prophet, may Allah bless him and grant him peace, then put up a curtain between me and him, and the veil was revealed."

Yahya related to me from Malik from Humayd ibn Qays al-Makki from Tawus al Yamani that from thirty cows, Muadh ibn Jabal took one cow in its second year, and from forty cows, one cow in its third or fourth year, and when less than that (i.e. thirty cows) was brought to him he refused to take anything from it. He said, "I have not heard anything about it from the Messenger of Allah, may Allah bless him and grant him peace. When I meet him, I will ask him." But the Messenger of Allah, may Allah bless him and grant him peace, died before Muadh ibn Jabal returned.

Yahya said that Malik said, "The best that I have heard about some one who has sheep or goats with two or more shepherds in different places is that they are added together and the owner then pays the zakat on them. This is the same situation as a man who has gold and silver scattered in the hands of various people. He must add it all u p and pay whatever zakat there is to pay on the sum total."

Yahya said that Malik said, about a man who had both sheep and goats, that they were added up together for the zakat to be assessed, and if between them they came to a number on which zakat was due, he paid zakat on them. Malik added, "They are all considered as sheep, and in Umar ibn al-Khattab's book it says, 'On grazing sheep and goats, if they come to forty or more, one ewe.' "

Malik said, "If there are more sheep than goats and their owner only has to pay one ewe, the zakat collector takes the ewe from the sheep. If there are more goats than sheep, he takes it from the goats. If there is an equal number of sheep and goats, he takes the ewe from whichever kind he wishes."

Yahya said that Malik said, "Similarly, Arabian camels and Bactrian camels are added up together in order to assess the zakat that the owner has to pay. They are all considered as camels. If there are more Arabian camels than Bactrians and the owner only has to pay one camel, the zakat collector takes it from the Arabian ones. If, however, there are more Bactrian camels he takes it from those. If there is an equal number of both, he takes the camel from whichever kind he wishes."

Malik said, "Similarly, cows and water buffaloes are added up together and are all considered as cattle. If there are more cows than water buffalo and the owner only has to pay one cow, the zakat collector takes it from the cows. If there are more water buffalo, he takes it from them. If there is an equal number of both, he takes the cow from whichever kind he wishes. So if zakat is necessary, it is assessed taking both kinds as one group."

Yahya said that Malik said, "No zakat is due from anyone who comes into possession of livestock, whether camels or cattle or sheep and goats, until a year has elapsed over them from the day he acquired them, unless he already had in his possession a nisab of livestock. (The nisab is the minimum amount on which zakat has to be paid, either five head of camels, or thirty cattle, or forty sheep and goats). If he already had five head of camels, or thirty cattle, or forty sheep and goats, and he then acquired additional camels, or cattle, or sheep and goats, either by trade, or gift, or inheritance, he must pay zakat on them when he pays the zakat on the livestock he already has, even if a year has not elapsed over the acquisition. And even if the additional livestock that he acquired has had zakat taken from it the day before he bought it, or the day before he inherited it, he must still pay the zakat on it when he pays the zakat on the livestock he already has "

Yahya said that Malik said, "This is the same situation as some one who has some silver on which he pays the zakat and then uses to buy some goods with from somebody else. He then has to pay zakat on those goods when he sells them. It could be that one man will have to pay zakat on them one day, and by the following day the other man will also have to pay."

Malik said, in the case of a man who had sheep and goats which did not reach the zakatable amount, and who then bought or inherited an additional number of sheep and goats well above the zakatable amount, that he did not have to pay zakat on all his sheep and goats until a year had elapsed over them from the day he acquired the new animals, whether he bought them or inherited them.This was because none of the livestock that a man had, whether it be camels, or cattle, or sheep and goats, was counted as a nisab until there was enough of any one kind for him to have to pay zakat on it. This was the nisab which is used for assessing the zakat on what the owner had additionally acquired, whether it were a large or small amount of livestock.

Malik said, "If a man has enough camels, or cattle, or sheep and goats, for him to have to pay zakat on each kind, and then he acquires another camel, or cow, or sheep, or goat, it must be included with the rest of his animals when he pays zakat on them "

Yahya said that Malik said, "This is what I like most out of what I heard about the matter."

Malik said, in the case of a man who does not have the animal required of him for the zakat, "If it is a two-year-old she-camel that he does not have, a three-year-old male camel is taken instead. If it is a three- or four- or five-year-old she-camel that he does not have, then he must buy the required animal so that he gives the collector what is due. I do not like it if the owner gives the collector the equivalent value."

Malik said, about camels used for carrying water, and cattle used for working water-wheels or ploughing, "In my opinion such animals are included when assessing zakat."

We went out with the Prophet to the funeral of a man of the Ansar and came to the grave. It had not yet been dug, so God’s messenger sat down and we sat down around him quietly. He had in his hand a stick with which he was making marks on the ground. Then he raised his head and said, “Seek refuge in God from the punishment of the grave saying it twice or thrice. He then said, “When a believer is about to leave the world and go forward to the next world, angels with faces white as the sun come down to him from heaven with one of the shrouds of paradise and some of the perfume of paradise and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says, 'Good soul, come out to forgiveness and acceptance from God.' It then comes out as a drop flows from a water-skin and he seizes it; and when he does so, they do not leave it in his hand for an instant, but take it and place it in that shroud and that perfume, and from it there comes forth a fragrance like that of the sweetest musk found on the face of the earth. They then take it up and do not bring it past a company of angels without their asking, “Who is this good soul?' to which they reply, ‘So and so, the son of so and so,’ using the best of his names by which people called him on the earth. They then bring him to the lowest heaven and ask that the gate should be opened for him. This is done, and from every heaven its archangels escort him to the next heaven till he is brought to the seventh heaven, and God who is great and glorious says, ‘Record the book of my servant in ‘Illiyun (Cf. Qur’an, lxxxiii, 18) and take him back to earth, for I created mankind from it, I shall return them into it, and from it I shall bring them forth another time.' His soul is then restored to his body, two angels come to him, and making him sit up say to him, ‘Who is your Lord?’ He replies, ‘My Lord is God.’ They ask, ‘What is your religion?’ and he replies, ‘My religion is Islam.’ They ask, ‘Who is this man who was sent among you?’ and he replies, ‘He is God’s messenger.’ They ask, ‘What is your [source of] knowledge?’ and he replies, ‘I have read God’s Book, believed in it and declared it to be true.’ Then one cries from heaven, ‘My servant has spoken the truth, so spread out carpets from paradise for him, clothe him from paradise, and open a gate for him into paradise.’ Then some of its joy and fragrance comes to him, his grave is made spacious for him as far as the eye can see, and a man with a beautiful face, beautiful garments and a sweet odour comes to him and says, ‘Rejoice in what pleases you for this is your day which you have been promised.' He asks, ‘Who are you, for your face is perfectly beautiful and brings good?” He replies, ‘I am your good deeds.’ He then says, ‘My Lord, bring the last hour; my Lord, bring the last hour, so that I may return to my people and my property.’ But when an infidel is about to leave the world and proceed to the next world, angels with black faces come down to him from heaven with hair-cloth and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says, ‘Wicked soul, come out to displeasure from God.’ Then it becomes dissipated in his body, and he draws it out as a spit is drawn out from moistened wool. He then seizes it, and when he does so they do not leave it in his hand for an instant, but put it in that hair-cloth and from it there comes forth a stench like the most offensive stench of a corpse found on the face of the earth. They then take it up and do not bring it past a company of angels without their asking, ‘Who is this wicked soul?’ to which they reply, ‘So and so, the son of so and so,’ using the worst names he was called in the world. When he is brought to the lowest heaven request is made that the gate be opened for him, but it is not opened for him. (God’s messenger then recited, ‘The gates of heaven will not be opened for them and they will not enter paradise until a camel can pass through the eye of a needle.)(Qur'an, vii, 40) God who is great and glorious then says, ‘Record his book in Sijjin (Cf. Qur’an, Ixxxiii, 7 ff) in the lowest earth,’ and his soul is thrown down. (He then recited, ‘He who assigns partners to God is as if he had fallen down from heaven and been snatched up by birds, or made to fall by the wind in a place far distant.')(Qur’an, xxii, 31). His soul is then restored to his body, two angels come to him, and making him sit up say to him, ‘Who is your Lord?’. He replies, ‘Alas, alas, I do not know.’ They ask, ‘What is your religion?' and he replies, ‘Alas, alas, I do not know.’ They ask, ‘Who is this man who was sent among you?' and he replies, ‘Alas, alas, I do not know.’ Then one cries from heaven, ‘He has lied, so spread out carpets from hell for him, and open a gate for him into hell.’ Then some of its heat and hot air comes to him, his grave is made narrow for him so that his ribs are pressed together in it, and a man with an ugly, face, ugly garments and an offensive odour come to him and says, ‘Be grieved with what displeases you, for this is your day which you have been promised.’ He asks, ‘Who are you, for your face is most ugly and brings evil?' He replies, ‘I am your wicked deeds.’ He then says, ‘My Lord, do not bring the last hour.’ ” In a version there is something similar containing an addition: “When his soul comes out every angel between heaven and earth and every angel in heaven invoke blessings on him, and the gates of heaven are opened for him, no guardians of a gate failing to supplicate God that his soul may be taken up beyond them. But his soul, i.e., the infidel’s, is pulled out along with the veins and every angel between heaven and earth and every angel in heaven curse him, and the gates of heaven are locked, no guardians of a gate failing to supplicate God that his soul may not be taken up beyond them. Ahmad transmitted it.

1 have been told by Ibrahim ibn Muhammad, one of the offspring of 'Ali ibn Abi Talib (may Allah be well pleased with him): “When 'Ali described Allah’s Messenger (Allah bless him and give him peace),he said: "Allah’s Messenger (Allah bless him and give him peace) was neither assertively tall, nor reticently short, and he was an average-sized member of the population. His hair was neither crisply curled nor lank; it was loosely curled. He was neither plump nor chubby-cheeked, and in his face there was a rounded quality. He was white with a reddish tinge, dark black-eyed, with long eyelashes. He had splendid kneecaps, elbow joints and shoulder blades, free from hair. He had a strip of hair from the top of the chest to the navel. The palms of his hands and the soles of his feet were thickset. When he walked, he moved as if he were descending a declivity, and when he looked around, he looked around altogether. Between his shoulders was the Seal of Prophethood, for he is the Seal of the Prophets. He was the best of the people in generosity, the most truthful of the people in speech, the gentlest of them in temperament, and the noblest of them in social intercourse. If someone saw him unexpectedly, he was awestruck by him, and if someone came to know him, he loved him. His describer says: “I have never seen the like of him (Allah bless him and give him peace), neither before him nor after him.”

'Ali said. "The Prophet, may Allah bless him and grant him peace, sent for me and az-Zubayr ibn al-'Awwam while we were both on horseback and said, 'Go to such-and-such a meadow. There is a woman there who has a letter with her from Hatib to the idolaters. Bring her to me.' We found her rising along on one of her camels as the Prophet, may Allah bless him and grant him peace, had described her. We said, '[Give us] the letter you have with you.' 'I do not have any letter,' she replied. We searched and her camel. My companion said, 'I do not see it.' I said, 'The Prophet, may Allah bless him and grant him peace, does not lie. By the One in whose hand my soul is, I will strip her unless she produces it!' She put her hand in the knot of her shawl - as she was wearing a black shawl - and brought it out. We went back to the Prophet, may Allah bless him and grant him peace. 'Umar exclaimed, 'He (i.e. Hatim) has betrayed Allah, His Messenger, and the believers! Let me strike off his head!' He asked, 'What made you do it?' Hatim said, 'I believe in Allah, but I want to have some authority with the people.' He said, ;He has spoken the truth, 'Umar. Was he not present at Badr? Perhaps Allah has looked on them and said, "Do whatever you like. The Garden is guaranteed for you."' 'Umar wept and said, 'Allah and His Messenger know best.''"

Abu Dharr said, "The Prophet, may Allah bless him and grant him peace, went towards al-Baqi' and I began to follow him. He turned and saw me and said, 'Abu Dharr!' I said, 'At your service, Messenger of Allah. May I be your ransom.' He said, 'Those who are rich will be poor on the Day of Rising except those who say, "Such-and-such and such-and-such is for a right (which was performed)."' I said, 'Allah and His Messenger know best.' He said, 'That is how it is' three times. Then we came to Uhud. He said, 'Abu Dharr!' I replied, 'At your service, Messenger of Allah. May I be your ransom.' He said, 'It would not delight me if Uhud were to become gold for the family of Muhammad and then have them spend a night with a dinar - or he said a mithqal.' Then we were at a wadi and he went ahead, so I thought that he felt a call of nature, and so I sat down at the edge of the wadi. He was gone a long time and I feared for him. Then I heard him and it seemed as if he were talking to a man. Then he came out to me my himself. I said, 'Messenger of Allah, who was the man you were talking to?' 'Did you hear him?' he asked. I said, 'Yes.' He said, 'That was Jibril. He came to me and gave me the good news that whoever of my community dies without associating anything with Allah will enter the Garden.' I said, 'Even if he commits adultery or steals?' He said, 'Yes.'"