[Machine] "For I am his partner, so he left it."  

فَإِنِّي شَرِيكُهُ فَتَرَكَهُ  

[Machine] Al-Zubayr (may Allah be pleased with him) said, "I am your partner in the sale, and Ali and Uthman came to him and mentioned that to him. Uthman said, "How can I apply a condition upon a man in a sale where Al-Zubayr is his partner?" Ash-Shafi'i said, "Ali did not seek the condition except when he saw it, and Al-Zubayr, if the condition was invalid, would have said that it should not be applied to a mature free man. This is also the case for Uthman; in fact, all of them know the condition in the narration of your companion."  

الزُّبَيْرُ ؓ أَنَا شَرِيكُكَ فِي الْبَيْعِ وَأَتَى عَلِيٌّ عُثْمَانَ فَذَكَرَ ذَلِكَ لَهُ فَقَالَ عُثْمَانُ ؓ كَيْفَ أَحْجُرُ عَلَى رَجُلٍ فِي بَيْعٍ شَرِيكُهُ فِيهِ الزُّبَيْرُ؟ قَالَ الشَّافِعِيُّ فَعَلِيٌّ ؓ لَا يَطْلُبُ الْحَجْرَ إِلَّا وَهُوَ يَرَاهُ وَالزُّبَيْرُ ؓ لَوْ كَانَ الْحَجْرُ بَاطِلًا قَالَ لَا يُحْجَرُ عَلَى بَالِغٍ حُرٍّ وَكَذَلِكَ عُثْمَانُ بَلْ كُلُّهُمْ يَعْرِفُ الْحَجْرَ فِي حَدِيثِ صَاحِبِكَ  

(the wife of the Prophet) that she was told that ʿAbdullah bin Az-Zubair (on hearing that she was selling or giving something as a gift) said, "By Allah, if ʿAisha does not give up this, I will declare her incompetent to dispose of her wealth." I said, "Did he (ʿAbdullah bin Az-Zubair) say so?" They (people) said, "Yes." ʿAisha said, "I vow to Allah that I will never speak to Ibn Az-Zubair." When this desertion lasted long, ʿAbdullah bin Az-Zubair sought intercession with her, but she said, "By Allah, I will not accept the intercession of anyone for him, and will not commit a sin by breaking my vow." When this state of affairs was prolonged on Ibn Az-Zubair (he felt it hard on him), he said to Al- Miswar bin Makhrama and ʿAbdur-Rahman bin Al-Aswad bin 'Abu Yaghuth, who were from the tribe of Bani Zahra, "I beseech you, by Allah, to let me enter upon ʿAisha, for it is unlawful for her to vow to cut the relation with me." So Al-Miswar and ʿAbdur-Rahman, wrapping their sheets around themselves, asked ʿAisha's permission saying, "Peace and Allah's Mercy and Blessings be upon you! Shall we come in?" ʿAisha said, "Come in." They said, "All of us?" She said, "Yes, come in all of you," not knowing that Ibn Az- Zubair was also with them. So when they entered, Ibn Az-Zubair entered the screened place and got hold of ʿAisha and started requesting her to excuse him, and wept. Al-Miswar and ʿAbdur Rahman also started requesting her to speak to him and to accept his repentance. They said (to her), "The Prophet ﷺ forbade what you know of deserting (not speaking to your Muslim Brethren), for it is unlawful for any Muslim not to talk to his brother for more than three nights (days)." So when they increased their reminding her (of the superiority of having good relation with Kith and kin, and of excusing others' sins), and brought her down to a critical situation, she started reminding them, and wept, saying, "I have made a vow, and (the question of) vow is a difficult one." They (Al-Miswar and ʿAbdur-Rahman) persisted in their appeal till she spoke with ʿAbdullah bin Az- Zubair and she manumitted forty slaves as an expiation for her vow. Later on, whenever she remembered her vow, she used to weep so much that her veil used to become wet with her tears. (Using translation from Bukhārī 6073)   

ابْنُ أَخِي عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ لِأُمِّهَا أَنَّ عَائِشَةَ ؓ حُدِّثَتْ أَنَّ عَبْدَ اللهِ بْنَ الزُّبَيْرِ قَالَ فِي بَيْعٍ أَوْ عَطَاءٍ أَعْطَتْهُ عَائِشَةُ وَاللهِ لَتَنْتَهِيَنَّ عَائِشَةُ ؓ أَوْ لَأَحْجُرَنَّ عَلَيْهَا فَقَالَتْ عَائِشَةُ ؓ هُوَ لِلَّهِ عَلَيَّ نَذْرٌ أَنْ لَا أُكَلِّمَ ابْنَ الزُّبَيْرِ أَبَدًا فَاسْتَشْفَعَ ابْنُ الزُّبَيْرِ إِلَيْهَا حِينَ طَالَتْ هِجْرَتُهَا إِيَّاهُ فَقَالَتْ وَاللهِ لَا أُشَفِّعُ فِيهِ أَحَدًا أَبَدًا وَلَا أَحْنَثُ فِي النَّذْرِ الَّذِي نَذَرْتُهُ فَلَمَّا طَالَ ذَلِكَ عَلَى ابْنِ الزُّبَيْرِ كَلَّمَ الْمِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ الْأَسْوَدِ بْنِ عَبْدِ يَغُوثَ وَهُمَا مِنْ بَنِي زُهْرَةَ فَقَالَ لَهُمَا أَنْشُدُكُمَا اللهَ لَمَا أَدْخَلْتُمَانِي عَلَى عَائِشَةَ؛ فَإِنَّهَا لَا يَحِلُّ لَهَا أَنْ تَنْذِرَ قَطِيعَتِي فَأَقْبَلَ بِهِ الْمِسْوَرُ وَعَبْدُ الرَّحْمَنِ مُشْتَمِلَيْنِ بِأَرْدِيَتِهِمَا حَتَّى اسْتَأْذَنَا عَلَى عَائِشَةَ ؓ فَقَالَا السَّلَامُ عَلَيْكِ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ أَنَدْخُلُ؟ فَقَالَتْ عَائِشَةُ ؓ ادْخُلُوا فَقَالُوا كُلُّنَا قَالَتْ نَعَمْ ادْخُلُوا كُلُّكُمْ وَلَا تَعْلَمُ أَنَّ مَعَهُمَا ابْنَ الزُّبَيْرِ فَلَمَّا دَخَلُوا دَخَلَ ابْنُ الزُّبَيْرِ الْحِجَابَ فَاعْتَنَقَ عَائِشَةَ وَطَفِقَ يُنَاشِدُهَا وَيَبْكِي وَطَفِقَ الْمِسْوَرُ وَعَبْدُ الرَّحْمَنِ يُنَاشِدَانِهَا إِلَّا مَا كَلَّمَتْهُ وَقَبِلَتْ مِنْهُ وَيَقُولَانِ إنَّ رَسُولَ اللهِ ﷺ قَدْ نَهَى عَمَّا قَدْ عَلِمْتِ مِنَ الْهِجْرَةِ وَإِنَّهُ لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثِ لَيَالٍ فَلَمَّا أَكْثَرُوا عَلَى عَائِشَةَ مِنَ التَّذْكِرَةِ وَالتَّحْرِيجِ طَفِقَتْ تُذَكِّرُهُمَا وَتَبْكِي وَتَقُولُ إِنِّي قَدْ نَذَرْتُ وَالنَّذْرُ شَدِيدٌ فَلَمْ يَزَالِا بِهَا حَتَّى كَلَّمَتِ ابْنَ الزُّبَيْرِ ثُمَّ أَعْتَقَتْ فِي نَذْرِهَا ذَلِكَ أَرْبَعِينَ رَقَبَةً ثُمَّ كَانَتْ تَذْكُرُ نَذْرَهَا ذَلِكَ بَعْدَمَا أَعْتَقَتْ أَرْبَعِينَ رَقَبَةً ثُمَّ تَبْكِي حَتَّى تَبُلُّ دُمُوعُهَا خِمَارَهَا  

[Machine] There was a man during the time of the Prophet Muhammad ﷺ who used to engage in buying and selling. He had a weak knot in his string. His family went to the Prophet and said, "O Prophet of Allah, supplicate for so-and-so as he is engaged in buying and selling and has a weak knot in his string." The Prophet called him and forbade him from engaging in buying and selling. The man said, "O Prophet of Allah, I cannot refrain from buying and selling." The Prophet ﷺ said, "If you are not abstinent from buying and selling, then say 'Haa and Haa.' There is no concern with the wording of the hadith, as clarified by the hadith of Ar-Rauzabari. Ibn Bashran has also narrated that there was a man during the time of the Prophet Muhammad ﷺ who used to engage in selling, while others engaged in the same. It is as if the Prophet ﷺ did not see him in the place of stoning. The evidence for refraining from stoning is an indication of the permissibility of stoning.  

أَنَّ رَجُلًا كَانَ عَلَى عَهْدِ رَسُولِ اللهِ ﷺ يَبْتَاعُ وَكَانَ فِي عُقْدَتِهِ ضَعْفٌ فَأَتَى أَهْلُهُ نَبِيَّ اللهِ ﷺ فَقَالُوا يَا نَبِيَّ اللهِ احْجُرْ عَلَى فُلَانٍ؛ فَإِنَّهُ يَبْتَاعُ وَفِي عُقْدَتِهِ ضَعْفٌ فَدَعَاهُ نَبِيُّ اللهِ ﷺ فَنَهَاهُ عَنِ الْبَيْعِ فَقَالَ يَا نَبِيَّ اللهِ إِنِّي لَا أَصْبِرُ عَنِ الْبَيْعِ فَقَالَ ﷺ إِنْ كُنْتَ غَيْرَ تَارِكٍ الْبَيْعَ فَقُلْ هَا وَهَا وَلَا خِلَابَةَ لَفْظُ حَدِيثِ الرُّوذْبَارِيِّ وَفِي رِوَايَةِ ابْنِ بِشْرَانَ أَنَّ رَجُلًا عَلَى عَهْدِ رَسُولِ اللهِ ﷺ كَانَ يُبَايِعُ وَالْبَاقِي سَوَاءٌ وَكَأَنَّ النَّبِيَّ ﷺ حِينَ رَآهُ لَمْ يَرَهُ بِمَحَلِّ الْحَجْرِ عَلَيْهِ وَفِي تَرْكِ إِنْكَارِ الْحَجْرِ دَلِيلٌ عَلَى جَوَازِ الْحَجْرِ  

[Machine] From the scholars of the people of Madinah, they used to say that the foolish person, the one under guardianship, their divorce is valid and their emancipation is void, except that the foolish person can emancipate their child if they want to.  

عَنِ الْفُقَهَاءِ مِنْ أَهْلِ الْمَدِينَةِ أَنَّهُمْ كَانُوا يَقُولُونَ السَّفِيهُ الْمُوَلَّى عَلَيْهِ وَالْمَمْلُوكُ طَلَاقُهُمَا جَائِزٌ وَعِتَاقُهُمَا بَاطِلٌ إِلَّا أَنَّ السَّفِيهَ يُعْتِقُ أُمَّ وَلَدِهِ إِنْ شَاءَ