Yahya said that he heard Malik say that there was no harm in washing the mouth and cleaning the nose with only one handful of water.

سَمِعْتُ مالِكًا يَقُولُ فِي الرَّجُلِ يَتَمَضْمَضُ ويَسْتَنْثِرُ مِن غَرْفَةٍ واحِدَةٍ: إنَّهُ لاَ بَأْسَ بِذلِكَ.

Yahya related to me that Malik said, "I consider that if a man dies and he has not paid zakat on his property, then zakat is taken from the third of his property (from which he can make bequests), and the third is not exceeded and the zakat is given priority over bequests. In my opinion it is the same as if he had a debt, which is why I think it should be given priority over bequests." Malik continued, "This applies if the deceased has asked for the zakat to be deducted. If the deceased has not asked for it to be deducted but his family do so then that is good, but it is not binding upon them if they do not do it."

Malik continued, "The sunna which we are all agreed upon is that zakat is not due from someone who inherits a debt (i.e. wealth that was owed to the deceased), or goods, or a house, or a male or female slave, until a year has elapsed over the price realised from whatever he sells (i.e. slaves or a house, which are not zakatable) or over the wealth he inherits, from the day he sold the things, or took possession of them." Malik said, "The sunna with us is that zakat does not have to be paid on wealth that is inherited until a year has elapsed over it."

مالِكٌ؛ أنَّهُ قالَ: إنَّ الرَّجُلَ إذا هَلَكَ، ولَمْ يُؤْدِّ زَكاةَ مالِهِ، إنِّي أرى أنْ يُؤْخَذَ ذلِكَ مِن ثُلُثِ مالِهِ. ولاَ يُجاوَزُ بِها الثُّلُثُ. وتُبَدَّأ عَلى الوَصايا. وأراها بِمَنزِلَةِ الدَّيْنِ عَلَيْهِ. فَلِذلِكَ رَأيْتُ أنْ تُبَدَّأ عَلى الوَصايا قالَ: وذلِكَ إذا أوْصى بِها المَيِّتُ. قالَ: فَإنْ لَمْ يُوصِ بِذلِكَ المَيِّتُ فَفَعَلَ ذلِكَ أهْلُهُ. فَذلِكَ حَسَنٌ. وإنْ لَمْ يَفْعَلْ ذلِكَ أهْلُهُ. لَمْ يَلْزَمْهُمْ ذلِكَ.

قالَ، قالَ مالِكٌ: السَّنْةُ عِنْدَنا الَّتِي لاَ اخْتِلاَفَ فِيها، أنَّهُ لاَ تَجِبُ عَلى وارِثٍ زَكاةٌ، فِي مالٍ ورِثَهُ فِي دَيْنٍ، ولاَ عَرْضٍ، ولاَ دارٍ، ولاَ عَبْدٍ، ولاَ ولِيدَةٍ، حَتّى يَحُولَ عَلى ثَمَنِ ما باعَ مِن ذلِكَ، أوِ اقْتَضى، الحَوْلُ، مِن يَوْمَ ما باعَهُ وقَبَضَهُ. قالَ، قالَ مالِكٌ: السُّنْةُ عِنْدَنا أنَّهُ لاَ تَجِبُ عَلى وارِثٍ، فِي مالٍ ورِثَهُ، الزَّكاةُ. حَتّى يَحُولَ عَلَيْهِ الحَوْلُ.

Yahya said that Malik said, concerning two associates, "If they share one herdsman, one male animal, one pasture and one watering place then the two men are associates, as long as each one of them knows his own property from that of his companion If someone cannot tell his property apart from that of his fellow, he is not an associate, but rather, a co-owner " Malik said, "It is not obligatory for both associates to pay zakat unless both of them have a zakatable amount (of livestock). If, for instance, one of the associates has forty or more sheep and goats and the other has less than forty sheep and goats, then the one who has forty has to pay zakat and the one who has less does not. If both of them have a zakatable amount (of livestock) then both of them are assessed together (i.e the flock is assessed as one) and both of them have to pay zakat. If one of them has a thousand sheep, or less, that he has to pay zakat on, and the other has forty, or more, then they are associates, and each one pays his contribution according to the number of animals he has - so much from the one with a thousand, and so much from the one with forty. Malik said, "Two associates in camels are the same as two associates in sheep and goats, and, for the purposes of zakat, are assessed together if each one of them has a zakatable amount (of camels). That is because the Messenger of Allah ﷺ said, 'There is no zakat on less than five head of camels,' and Umar ibn al-Khattab said, 'On grazing sheep and goats, if they come to forty or more - one ewe.' " Yahya said that Malik said, "This is what I like most out of what I have heard about the matter." Malik said that when Umar ibn al-Khattab said, "Those separated should not be gathered together nor should those gathered together be separated in order to avoid paying zakat," what he meant was the owners of livestock. Malik said, "What he meant when he said, 'Those separated should not be gathered together' is, for instance, that there is a group of three men, each of whom has forty sheep and goats, and each of whom thus has to pay zakat. Then, when the zakat collector is on his way ,they gather their flocks together so that they only owe one ewe between them. This they are forbidden to do. What he meant when he said, 'nor should those gathered together be separated,' is, for instance, that there are two associates, each one of whom has a hundred and one sheep and goats, and each of whom must therefore pay three ewes. Then, when the zakat collector is on his way, they split up their flocks so that they only have to pay one ewe each. This they are forbidden to do. And so it is said, 'Those separated should not be gathered together nor should those gathered together be separated in order to avoid paying zakat.' " Malik said, "This is what I have heard about the matter."

قالَ يَحْيى: قالَ مالِكٌ: فِي الخَلِيطَيْنِ إذا كانَ الرّاعِي واحِدًا، والفَحْلُ واحِدًا، والمُراحُ واحِدًا، والدَّلْوُ واحِدًا: فالرَّجُلاَنِ خَلِيطانِ. وإنْ عَرَفَ كُلُّ واحِدٍ مِنهُما مالَهُ مِن مالِ صاحِبِهِ قالَ: والَّذِي لاَ يَعْرِفُ مالَهُ مِن مالِ صاحِبِهِ لَيْسَ بِخَلِيطٍ. إنَّما هُوَ شَرِيكٌ. قالَ مالِكٌ: ولاَ تَجِبُ الصَّدَقَةُ عَلى الخَلِيطَيْنِ حَتّى يَكُونَ لِكُلِّ واحِدٍ مِنهُما ما تَجِبُ فِيهِ الصَّدَقَةُ. قالَ مالِكٌ: وتَفْسِيرُ ذلِكَ؛ إذا كانَ لِأحَدِ الخَلِيطَيْنِ أرْبَعُونَ شاةً فَصاعِدًا، ولِلْآخَرِ أقَلُّ مِن أرْبَعِينَ شاةً، كانَتِ الصَّدَقَةُ عَلى الَّذِي لَهُ أرْبَعُونَ شاةً. ولَمْ تَكُنْ عَلى الَّذِي لَهُ أقَلُّ مِن ذلِكَ، صَدَقَةٌ. قالَ يَحْيى، قالَ مالِكٌ: فَإنْ كانَ لِكُلِّ واحِدٍ مِنهُما ما تَجِبُ فِيهِ الصَّدَقَةُ جُمِعا فِي الصَّدَقَةِ. ووَجَبَتِ الصَّدَقَةُ عَلَيْهِما جَمِيعًا. فَإنْ كانَتْ لِأحَدِهِما ألْفُ شاةٍ، أوْ أقَلُّ مِن ذلِكَ، مِمّا تَجِبُ فِيهِ الصَّدَقَةُ. ولِلْآخَرِ أرْبَعُونَ شاةً أوْ أكْثَرُ، فَهُما خَلِيطانِ. يَتَرادّانِ الفَضْلَ بَيْنَهُما بِالسَّوِيَّةِ. عَلى قَدْرِ عَدَدِ أمْوالِهِما، عَلى الألْفِ بِحِصَّتِها. وعَلى الأرْبَعِينَ بِحِصَّتِها. قالَ، وقالَ مالِكٌ: الخَلِيطانِ فِي الإبِلِ بِمَنزِلَةِ الخَلِيطَيْنِ فِي الغَنَمِ. يُجْمَعانِ فِي الصَّدَقَةِ جَمِيعًا، إذا كانَ لِكُلِّ واحِدٍ مِنهُما ما تَجِبُ فِيهِ الصَّدَقَةُ. وذلِكَ أنَّ رَسُولَ اللهِ ﷺ قالَ: «لَيْسَ فِيما دُونَ خَمْسِ ذَوْدٍ مِنَ الإبِلِ صَدَقَةٌ». وقالَ عُمَرُ بْنُ الخَطّابِ: وفِي سائِمَةِ الغَنَمِ إذا بَلَغَتْ أرْبَعِينَ شاةٌ.قالَ يَحْيى: قالَ مالِكٌ: وهذا أحَبُّ ما سَمِعْتُ إلَيَّ فِي هذا. وقالَ عُمَرُ بْنُ الخَطّابِ: لاَ يُجْمَعُ بَيْنَ مُتَفَرِّقٍ، ولاَ يُفَرَّقُ بَيْنَ مُجْتَمِعٍ خَشْيَةَ الصَّدَقَةِ. أنَّهُ إنَّما يَعْنِي بِذلِكَ أصْحابَ المَواشِي. قالَ، قالَ مالِكٌ: وتَفْسِيرُ لاَ يُجْمَعُ بَيْنَ مُتَفَرِّقٍ أنَّهُ يَكُونَ النَّفَرُ الثَّلاَثَةُ الَّذِينَ يَكُونُ لِكُلِّ واحِدٍ مِنهُمْ أرْبَعُونَ شاةً، وقَدْ وجَبَتْ عَلى كُلِّ واحِدٍ مِنهُمْ فِي غَنَمِهِ الصَّدَقَةُ. فَإذا أظَلَّهُمُ المُصَدِّقُ جَمَعُوها، لِئَلاَّ يَكُونَ عَلَيْهِمْ فِيها إلاَّ شاةٌ واحِدَةٌ. فَنُهُوا عَنْ ذلِكَ. وتَفْسِيرُ قَوْلِهِ: «ولاَ يُفَرَّقُ بَيْنَ مُجْتَمِعٍ» أنَّ الخَلِيطَيْنِ يَكُونُ لِكُلِّ واحِدٍ مِنهُما مائَةُ شاةٍ وشاةٌ، فَيَكُونُ عَلَيْهِما فِيها ثَلاَثُ شِياهٍ. فَإذا أظَلَّهُما المُصَدِّقُ، فَرَّقا غَنَمَهُما. فَلَمْ يَكُنْ عَلى كُلِّ واحِدٍ مِنهُما إلاَّ شاةٌ واحِدَةٌ. فَنُهِيَ عَنْ ذلِكَ. فَقِيلَ: لاَ يُجْمَعُ بَيْنَ مُتَفَرِّقٍ، ولاَ يُفَرَّقُ بَيْنَ مُجْتَمِعٍ. خَشْيَةَ الصَّدَقَةِ. قالَ: فَهذا الَّذِي سَمِعْتُ فِي ذلِكَ.

Yahya said that Malik said, "The position with us concerning a man who has zakat to pay on one hundred camels but then the zakat collector does not come to him until zakat is due for a second timeand by that time all his camels have died except five, is that the zakat collector assesses from the five camels the two amounts of zakat that are due from the owner of the animals, which in this case is only two sheep, one for each year. This is because the only zakat which an owner of livestock has to pay is what is due from him on the day that the zakat is (actually) assessed. His livestock may have died or it may have increased, and the zakat collector only assesses the zakat on what he (actually) finds on the day he makes the assessment. If more than one payment of zakat is due from the owner of the livestock, he still only has to pay zakat according to what the zakat collector (actually) finds in his possession, and if his livestock has died, or several payments of zakat are due from him and nothing is taken until all his livestock has died, or has been reduced to an amount below that on which he has to pay zakat, then he does not have to pay any zakat, and there is no liability (on him) for what has died or for the years that have passed.

قالَ يَحْيى، قالَ مالِكٌ: الأمْرُ عِنْدَنا فِي الرَّجُلِ تَجِبُ عَلَيْهِ الصَّدَقَةُ. وإبِلُهُ مِائَةُ بَعِيرٍ. فَلاَ يَأْتِيهِ السّاعِي حَتّى تَجِبَ عَلَيْهِ صَدَقَةٌ أُخْرى. فَيَأْتِيهِ المُصَدِّقُ وقَدْ هَلَكَتْ إبِلُهُ إلاَّ خَمْسَ ذَوْدٍ قالَ مالِكٌ: يَأْخُذُ المُصَدِّقُ مِنَ الخَمْسِ ذَوْدٍ، الصَّدَقَتَيْنِ اللَّتَيْنِ وجَبَتا عَلى رَبِّ المالِ. شاتَيْنِ: فِي كُلِّ عامٍ شاةٌ. لِأنَّ الصَّدَقَةَ إنَّما تَجِبُ عَلى رَبِّ المالِ يَوْمَ يُصَدِّقُ مالَهُ. فَإنْ هَلَكَتْ ماشِيَتُهُ أوْ نَمَتْ، فَإنَّما يُصَدِّقُ المُصَدِّقُ ما يَجِدُ يَوْمَ يُصَدِّقُ. وإنْ تَظاهَرَتْ عَلى رَبِّ المالِ صَدَقاتٌ غَيْرُ واحِدَةٍ، فَلَيْسَ عَلَيْهِ أنْ يُصَدِّقَ إلاَّ ما وجَدَ المُصَدِّقُ عِنْدَهُ. فَإنْ هَلَكَتْ ماشِيَتُهُ أوْ وجَبَتْ عَلَيْهِ فِيها صَدَقاتٌ، فَلَمْ يُؤْخَذْ مِنهُ شَيْءٌ مِنها حَتّى هَلَكَتْ ماشِيَتُهُ كُلُّها، أوْ صارَتْ إلى ما لاَ تَجِبُ فِيهِ الصَّدَقَةُ، فَإنَّهُ لاَ صَدَقَةَ عَلَيْهِ ولاَ ضَمانَ فِيما هَلَكَ. أوْ مَضى مِنَ مالِهِ.

Malik said, "If a man has four awsuq of dates he has harvested, four awsuq of grapes he has picked, or four awsuq of wheat he has reaped or four awsuq of pulses he has harvested, the different categories are not added together, and he does not have to pay zakat on any of the categ ries - the dates, the grapes, the wheat or the pulses - until any one of them comes to five awsuq using the sa of the Prophet ﷺ as the Messenger of Allah ﷺ said, 'There is no zakat (to pay) on anything less than five awsuq of dates. 'lf any of the categories comes to five awsuq, then zakat must be paid. If none of the categories comes to five awsuq, then there is no zakat to pay. The explanation of this is that when a man harvests five awsuq of dates (from his palms), he adds them all together and deducts the zakat from them even if they are all of different kinds and varieties. It is the same with different kinds of cereal, such as brown wheat, white wheat, barley and sult, which are all considered as one category. If a man reaps five awsuq of any of these, he adds it all together and pays zakat on it. If it does not come to that amount he does not have to pay any zakat. It is the same (also) with grapes, whether they be black or red. If a man picks five awsuq of them he has to pay zakat on them, but if they do not come to that amount he does not have to pay any zakat. Pulses also are considered as one category, like cereals, dates and grapes, even if they are of different varieties and are called by different names. Pulses include chick- peas, lentils, beans, peas, and anything which is agreed by everybody to be a pulse. If a man harvests five awsuq of pulses, measuring by the aforementioned sa, the sa of the Prophet ﷺ he collects them all together and must pay zakat on them, even if they are of every kind of pulse and not just one kind." Malik said, ''Umar ibn al-Khattab drew a distinction between pulses and wheat when he took zakat from the Nabatean christians. He considered all pulses to be one category and took a tenth from them, and from cereals and raisins he took a twentieth." Malik said, "If some one asks, 'How can pulses be added up all together when assessing the zakat so that there is just one payment, when a man can barter two of one kind for one of another, while cereals can not be bartered at a rate of two to one?', then tell him, 'Gold and silver are collected together when assessing the zakat, even though an amount of gold dinars can be exchanged for many times tha tamount of silver dirhams.' " Malik said, regarding date palms which are shared equally between two men, and from which eight awsuq of dates are harvested, "They do not have to pay any zakat on them. If one man owns five awsuq of what is harvested from one piece of land, and the other owns four awsuq or less, the one who owns the five awsuq has to pay zakat, and the other one, who harvested four awsuq or less, does not have to pay zakat. This is how things are done whenever there are associates in any crop, whether the crop is grain or seeds that are reaped, or dates that are harvested, or grapes that are picked . Any one of them that harvests five awsuq of dates, or picks five awsuq of grapes, or reaps five awsuq of wheat, has to pay zakat, and whoever's portion is less than five awsuq does not have to pay zakat. Zakat only has to be paid by someone whose harvesting or picking or reaping comes to five awsuq." Malik said, "The sunna with us regarding anything from any of these categories, i.e. wheat, dates, grapes and any kind of grain o rseed, which has had the zakat deducted from it and is then stored by its owner for a number of years after he has paid the zakat on it until he sell sit, is that he does not have to pay any zakat on the price he sells it for until a year has elapsed over it from the day he made the sale, as long as he got it through (chance) acquisition or some other means and it was not intended for trading. Cereals, seeds and trade-goods are the same, in that if a man acquires some and keeps them for a number of years and then sells them for gold or silver, he does not have to pay zakat on their price until a year has elapsed over it from the day of sale. If, however, the goods were intended for trade then the owner must pay zakat on them when he sells them, as long as he has had them for a year from the day when he paid zakat on the property with which he bought them."

مالِكٌ: إنَّ الرَّجُلَ إذا كانَ لَهُ ما يَجُدُّ مِنهُ أرْبَعَةَ أوْسُقٍ مِنَ التَّمْرِ، أوْ ما يَقْطُفُ مِنهُ أرْبَعَةَ أوْسُقٍ مِنَ الزَّبِيبِ، وما يَحْصُدُ مِنهُ أرْبَعَةَ أوْسُقٍ مِنَ الحِنْطَةِ، وما يَحْصُدُ مِنهُ أرْبَعَةَ أوْسُقٍ مِنَ القِطْنِيَّةِ؛ إنَّهُ لاَ يُجْمَعُ عَلَيْهِ بَعْضُ ذلِكَ إلى بَعْضٍ. وإنَّهُ لَيْسَ عَلَيْهِ فِي شَيْءٍ مِن ذلِكَ زَكاةٌ. حَتّى يَكُونَ فِي الصِّنْفِ الواحِدِ مِنَ التَّمْرِ، أوْ فِي الزَّبِيبِ، أوْفِي الحِنْطَةِ، أوْ فِي القِطْنِيَّةِ، ما يَبْلُغُ الصِّنْفُ الواحِدُ مِنهُ خَمْسَةَ أوْسُقٍ، بِصاعِ النَّبِيِّ ﷺ. كَما قالَ رَسُولُ اللهِ ﷺ: «لَيْسَ فِيما دُونَ خَمْسَةِ أوْسُقٍ مِنَ التَّمْرِ صَدَقَةٌ». وقالَ: وإنْ كانَ فِي الصِّنْفِ الواحِدِ مِن تِلْكَ الأصْنافِ ما يَبْلُغُ خَمْسَةَ أوْسُقٍ، فَفِيهِ الزَّكاةُ. فَإنْ لَمْ يَبْلُغْ خَمْسَةَ أوْسُقٍ فَلاَ زَكاةَ فِيهِ. قالَ مالِكٌ: وتَفْسِيرُ ذلِكَ أنْ يَجُدَّ الرَّجُلُ مِنَ التَّمْرِ خَمْسَةَ أوْسُقٍ. وإنِ اخْتَلَفَتْ أسْماؤُهُ وألْوانُهُ، فَإنَّهُ يُجْمَعُ بَعْضُهُ إلى بَعْضٍ، ثُمَّ يُؤْخَذُ مِن ذلِكَ الزَّكاةُ. وإنْ لَمْ يَبْلُغْها، فَلاَ زَكاةَ فِيهِ.قال، قالَ مالِكٌ: وكَذلِكَ الحِنْطَةُ كُلُّها. السَّمْراءُ والبَيْضاءُ والشَّعِيرُ والسُّلْتُ، ذلِكَ كُلُّهُ صِنْفٌ واحِدٌ. فَإذا حَصَدَ الرَّجُلُ مِن ذلِكَ كُلِّهِ خَمْسَةَ أوْسُقٍ، جُمِعَ عَلَيْهِ بَعْضُ ذلِكَ إلى بَعْضٍ، ووَجَبَتْ فِيهِ الزَّكاةُ. فَإنْ لَمْ تَبْلُغْ ذلِكَ، فَلاَ زَكاةَ فِيهِ. قالَ مالِكٌ: وكَذلِكَ الزَّبِيبُ كُلُّهُ. أسْوَدُهُ وأحْمَرُهُ. فَإذا قَطَفَ الرَّجُلُ مِنهُ خَمْسَةَ أوْسُقٍ، وجَبَتْ فِيهِ الزَّكاةُ. وإنْ لَمْ يَبْلُغْ ذلِكَ، فَلاَ زَكاةَ فِيهِ. قالَ مالِكٌ: وكَذلِكَ القِطْنِيَّةُ هِيَ صِنْفٌ واحِدٌ. مِثْلُ الحِنْطَةِ والتَّمْرِ والزَّبِيبِ، وإنِ اخْتَلَفَتْ أسْماؤُها وألْوانُها والقِطْنِيَّةُ: الحِمَّصُ، والعَدَسُ، واللُّوبِيا والجُلْبانُ. وكُلُّ ما ثَبَتَتْ مَعْرِفَتُهُ عِنْدَ النّاسِ أنَّهُ قِطْنِيَّةٌ. فَإذا حَصَدَ الرَّجُلُ مِن ذلِكَ خَمْسَةَ أوْسُقٍ بِالصّاعِ الأوَّلِ، صاعِ النَّبِيِّ ﷺ. وإنْ كانَ مِن أصْنافِ القِطْنِيَّةِ كُلِّها، لَيْسَ مِن صِنْفٍ واحِدٍ مِنَ القِطْنِيَّةِ. فَإنَّهُ يُجْمَعُ ذلِكَ بَعْضُهُ إلى بَعْضٍ، وعَلَيْهِ فِيهِ الزَّكاةُ. قالَ، قالَ مالِكٌ: وقَدْ فَرَّقَ عُمَرُ بْنُ الخَطّابِ بَيْنَ القِطْنِيَّةِ والحِنْطَةِ، فِيما أُخِذَ مِنَ النَّبَطِ. ورَأى أنَّ القِطْنِيَّةَ صِنْفٌ واحِدٌ. فَأخَذَ مِنها العُشْرَ، وأخَذَ مِنَ الحِنْطَةِ والزَّيْتِ نِصْفَ العُشْرِ. قالَ، قالَ مالِكٌ: فَإنْ قالَ قائِلٌ: كَيْفَ تُجْمَعُ القِطْنِيَّةُ بَعْضُها إلى بَعْضٍ فِي الزَّكاةِ حَتّى تَكُونَ صَدَقَتُها واحِدَةً، والرَّجُلُ يَأْخُذُ مِنها اثْنَيْنِ بِواحِدٍ يَدًا بِيَدٍ، ولاَ يُؤْخَذُ مِنَ الحِنْطَةِ اثْنانِ بِواحِدٍ يَدًا بِيَدٍ؟ قِيلَ لَهُ: فَإنَّ الذَّهَبَ والوَرِقَ يُجْمَعانِ فِي الصَّدَقَةِ. وقَدْ يُؤْخَذُ بِالدِّينارِ أضْعافُهُ فِي العَدَدِ مِنَ الوَرِقِ يَدًا بِيَدٍ. قالَ، قالَ مالِكٌ: فِي النَّخْلِ يَكُونُ بَيْنَ الرَّجُلَيْنِ، فَيَجُدّانِ مِنها ثَمانِيةَ أوْسُقٍ مِنَ التَّمْرِ: إنَّهُ لاَ صَدَقَةَ عَلَيْهِما فِيها. وإنَّهُ إنْ كانَ لِأحَدِهِما مِنها ما يَجُدُّ مِنهُ خَمْسَةَ أوْسُقٍ، ولِلْآخَرِ ما يَجُدُّ أرْبَعَةَ أوْسُقٍ، أوْ أقَلَّ مِن ذلِكَ، فِي أرْضٍ واحِدَةٍ، كانَتِ الصَّدَقَةُ عَلى صاحِبِ الخَمْسَةِ، ولَيْسَ عَلى الَّذِي جَدَّ أرْبَعَةَ أوْسُقٍ أوْ أقَلَّ مِنها، صَدَقَةٌ.قالَ، قالَ مالِكٌ: وكَذلِكَ العَمَلُ فِي الشُّرَكاءِ كُلِّهِمْ. فِي كُلِّ زَرْعٍ مِنَ الحُبُوبِ كُلِّها تُحْصَدُ، أوْ نَخْلٍ يُجَدُّ، أوْ كَرْمٍ يُقْطَفُ، فَإنَّهُ إذا كانَ كُلُّ رَجُلٍ مِنهُمْ يَجُدُّ مِنَ التَّمْرِ، أوْ يَقْطِفُ مِنَ الزَّبِيبِ، خَمْسَةَ أوْسُقٍ. أوْ يَحْصُدُ مِنَ الحِنْطَةِ خَمْسَةَ أوْسُقٍ، فَعَلَيْهِ فِيهِ الزَّكاةُ، ومَن كانَ حَقُّهُ أقَلَّ مِن خَمْسَةِ أوْسُقٍ، فَلاَ صَدَقَةَ عَلَيْهِ. وإنَّما تَجِبُ الصَّدَقَةُ عَلى مَن بَلَغَ جِدادُهُ أوْ قِطافُهُ أوْ حِصادُهُ خَمْسَةَ أوْسُقٍ. قالَ، قالَ مالِكٌ: والسُّنَّةُ عِنْدَنا، أنَّ كُلَّ ما أُخْرِجَتْ زَكاتُهُ مِن هذِهِ الأصْنافِ كُلِّها، التَّمْرِ والحِنْطَةِ والزَّبِيبِ والحُبُوبِ كُلِّها. ثُمَّ أمْسَكَهُ صاحِبُهُ بَعْدَ أنْ أدّى صَدَقَتَهُ سِنِينَ. ثُمَّ باعَهُ، أنَّهُ لَيْسَ عَلَيْهِ فِي ثَمَنِهِ زَكاةٌ، حَتّى يَحُولَ عَلى ثَمَنِهِ الحَوْلُ مِن يَوْمَ باعَهُ. إذا كانَ أصْلُ تِلْكَ الأصْنافِ مِن فائِدَةٍ أوْ غَيْرِها. ولَمْ يَكُنْ لِلتِّجارَةِ. وإنَّما ذلِكَ بِمَنزِلَةِ الطَّعامِ والحُبُوبِ والعُرُوضِ. يُفِيدُها الرَّجُلُ ثُمَّ يُمْسِكُها سِنِينَ. ثُمَّ يَبِيعُها بِذَهَبٍ أوْ ورِقٍ، فَلاَ يَكُونُ عَلَيْهِ فِي ثَمَنِها زَكاةٌ حَتّى يَحُولَ عَلَيْها الحَوْلُ مِن يَوْمَ باعَها. فَإنْ كانَ أصْلُ تِلْكَ العُرُوضِ لِلتِّجارَةِ فَعَلى صاحِبِها فِيها الزَّكاةُ حِينَ يَبِيعُها، إذا كانَ قَدْ حَبَسَها سَنَةً، مِن يَوْمَ زَكّى المالَ الَّذِي ابْتاعَها بِهِ.

Malik said, "The sunna that we are all agreed upon here (in Madina) and which I have heard from the people of knowledge, is that there is no zakat on any kind of fresh (soft) fruit, whether it be pomegranates, peaches, figs or anything that is like them or not like them as long as it is fruit." He continued, "No zakat has to be paid on animal fodder or herbs and vegetables of any kind, and there is no zakat to pay on the price realised on their sale until a year has elapsed over it from the day of sale which counts as the time the owner receives the sum."

مالِكٌ: أنَّهُ قالَ السُّنَّةُ الَّتِي لاَ اخْتِلاَفَ فِيها عِنْدَنا، والَّذِي سَمِعْتُ مِن أهْلِ العِلْمِ، أنَّهُ لَيْسَ فِي شَيْءٍ مِنَ الفَواكِهِ كُلِّها صَدَقَةٌ. الرُّمّانِ، والفِرْسِكِ، والتِّينِ، وما أشْبَهَ ذلِكَ، وما لَمْ يُشْبِهْهُ. إذا كانَ مِنَ الفَواكِهِ. قالَ: ولاَ فِي القَضْبِ ولاَ البُقُولِ كُلِّها صَدَقَةٌ. ولاَ فِي أثْمانِها إذا بِيعَتْ، صَدَقَةٌ، حَتّى يَحُولَ عَلى أثْمانِها الحَوْلُ مِن يَوْمَ يَبِيعُها، ويَقْبِضُ صاحِبُها ثَمَنَها.

Yahya said that Malik was asked about whether a man who gave some sadaqa, and then found it being offered back to him for sale by some one other than the man to whom he had given it, could buy it or not, and he said, "I prefer that he leaves it."

قالَ يَحْيى: سُئِلَ مالِكٌ عَنْ رَجُلٍ تَصَدَّقَ بِصَدَقَةٍ، فَوَجَدَها مَعَ غَيْرِ الَّذِي تَصَدَّقَ بِها عَلَيْهِ، تُباعُ، أيَشْتَرِيها؟ فَقالَ: تَرْكُها أحَبُّ إلَيَّ.

Malik said, "Payment of all types of kaffara, of zakat al-fitr and of the zakat on grains for which a tenth or a twentieth is due, is made using the smaller mudd, which is the mudd of the Prophet ﷺ except in the case of dhihar divorce, when the kaffara is paid using the mudd of Hisham, which is the larger mudd."

قالَ مالِكٌ: والكَفّاراتُ كُلُّها، وزَكاةُ الفِطْرِ، وزَكاةُ العُشُورِ، كُلُّ ذلِكَ بِالمُدِّ الأصْغَرِ، مُدِّ النَّبِيِّ ﷺ. إلاَّ الظِّهارَ. فَإنَّ الكَفّارَةَ فِيهِ بِمُدِّ هِشامٍ، وهُوَ المُدُّ الأعْظَمُ.

Yahya related to me that Malik had seen that the people of knowledge used to like to pay the zakat al-fitr after dawn had broken on the day of the Fitr before they went to the place of prayer. Malik said, "There is leeway in this, if Allah wills, in that it can be paid either before setting out (for the prayer) on the day of Fitr or afterwards."

مالِكٌ؛ أنَّهُ رَأى أهْلَ العِلْمِ يَسْتَحِبُّونَ أنْ يُخْرِجُوا زَكاةَ -[٤٠٦]- الفِطْرِ، إذا طَلَعَ الفَجْرُ مِن يَوْمِ الفِطْرِ، قَبْلَ أنْ يَغْدُوا إلى المُصَلّى.قالَ، قالَ مالِكٌ: وذلِكَ واسِعٌ، إنْ شاءَ اللهُ، أنْ يُؤَدُّوا قَبْلَ الغُدُوِّ مِن يَوْمِ الفِطْرِ و بَعْدَهُ.

Yahya related to me that Malik said, "A man does not have to pay zakat for the slaves of his slaves, or for some one employed by him, or for his wife's slaves, except for anyone who serves him and whose services are indispensable to him, in which case he must pay zakat. He does not have to pay zakat for any of his slaves that are kafir and have not become muslim, whether they be for trade or otherwise."

قالَ، قالَ مالِكٌ: لَيْسَ عَلى الرَّجُلِ فِي عَبِيدِ عَبِيدِهِ، ولاَ فِي أجِيرِهِ، ولاَ فِي رَقِيقِ امْرَأتِهِ، إلاَّ ما كانَ مِنهُمْ يَخْدُمُهُ، ولاَ بُدَّ لَهُ مِنهُ. ولَيْسَ عَلَيْهِ زَكاةٌ فِي أحَدٍ مِن رَقِيقِهِ، ما لَمْ يُسْلِمْ. لِتِجارَةٍ كانُوا، أوْ لِغَيْرِ تِجارَةٍ.

Malik said, "I have heard people of knowledge saying that the kaffara specified by the Messenger of Allah ﷺ for a man who has intercourse with his wife during the day in Ramadan is not due from someone who, on a day when he is making up the fast of Ramadan, breaks his fast by having intercourse with his wife, or whatever. He only has to make up for that day." Malik said, "This is what I like most out of what I have heard about the matter."

قالَ مالِكٌ: سَمِعْتُ أهْلَ العِلْمِ يَقُولُونَ: لَيْسَ عَلى مَن أفْطَرَ يَوْمًا مِن قَضاءِ رَمَضانَ بِإصابَةِ أهْلِهِ نَهارًا أوْ غَيْرِ ذلِكَ، الكَفّارَةُ الَّتِي تُذْكَرُ عَنْ رَسُولِ اللهِ ﷺ فِي مَن أصابَ أهْلَهُ نَهارًا فِي رَمَضانَ. وإنَّما عَلَيْهِ قَضاءُ ذلِكَ اليَوْمِ. قالَ مالِكٌ: وهذا أحَبُّ ما سَمِعْتُ فِيهِ إلَيَّ.

Yahya related to me, and I (myself) heard Malik say, "The best that I have heard about some one who has to fast for two consecutive months because of having killed someone by mistake or having pronounced the dhihar form of divorce, becoming very ill and having to break his fast, is that if he recovers from his illness and is strong enough to fast, he must not delay doing so. He continues his fast from where he left off. Similarly, a woman who has to fast because of having killed some one by mistake should not delay resuming her fast when she has become pure after her period. She continues her fast from where she left off. No one who, by the Book of Allah, has to fast for two consecutive months may break his fast except for a reason - illness or menstruation. He must not travel and break his fast." Malik said, "This is the best that I have heard about the matter."

قالَ يَحْيى، سَمِعْتُ مالِكًا يَقُولُ: أحْسَنُ ما سَمِعْتُ فِي مَن وجَبَ عَلَيْهِ صِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ، فِي قَتْلِ خَطَإٍ أوْ تَظاهُرٍ، فَعَرَضَ لَهُ مَرَضٌ يَغْلِبُهُ، ويَقْطَعُ عَلَيْهِ صِيامَهُ أنَّهُ إنْ صَحَّ مِن مَرَضِهِ وقَوِيَ عَلى الصِّيامِ، فَلَيْسَ لَهُ أنْ يُؤَخِّرَ ذلِكَ. وهُوَ يَبْنِي عَلى ما قَدْ مَضى مِن صِيامِهِ. وكَذلِكَ المَرْأةُ الَّتِي يَجِبُ عَلَيْها الصِّيامُ فِي قَتْلِ النَّفْسِ إذا حاضَتْ بَيْنَ ظَهْرَيْ صِيامِها، أنَّها إذا طَهُرَتْ، لاَ تُؤَخِّرُ الصِّيامَ. وهِيَ تَبْنِي عَلى ما قَدْ صامَتْ. ولَيْسَ لِأحَدٍ وجَبَ عَلَيْهِ صِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ فِي كِتابِ اللهِ، أنْ يُفْطِرَ إلاَّ مِن عِلَّةٍ، مَرَضٍ، أوْ حَيْضَةٍ. ولَيْسَ لَهُ أنْ يُسافِرَ فَيُفْطِرَ. قالَ مالِكٌ: وهذا أحْسَنُ ما سَمِعْتُ فِي ذلِكَ.

Yahya said that he heard Malik say, "What I have heard from the people of knowledge is that if a man succumbs to an illness which makes fasting very difficult for him and exhausts him and wears him out, he can break his fast. This is the same as with a sick man in the prayer, who finds standing to be too difficult and exhausting, (and Allah knows better than the slave that it is an excuse for him and that it really cannot be described). If the man is in such a condition he prays sitting, and the deen of Allah is ease. Allah has permitted a traveler to break the fast when traveling, and he has more strength for fasting than a sick man. Allah, the Exalted, says in His book, 'Whoever among you is ill or on a journey (must fast) a number of other days,' and Allah has thus permitted a traveler to break his fast when on a journey, and he is more capable of fasting than a sick man. And this is what I like most of what I have heard and this matter has consensus upon it.

قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ: الأمْرُ الَّذِي سَمِعْتُ مِن أهْلِ العِلْمِ؛ أنَّ المَرِيضَ إذا أصابَهُ المَرَضُ الَّذِي يَشُقُّ عَلَيْهِ الصِّيامُ مَعَهُ، ويُتْعِبُهُ، ويَبْلُغُ مِنهُ ذلِكَ، فَإنَّ لَهُ أنْ يُفْطِرَ. وكَذلِكَ المَرِيضُ إذا اشْتَدَّ عَلَيْهِ القِيامُ فِي الصَّلاَةِ، وبَلَغَ مِنهُ بِعُذْرِ ذلِكَ مِنَ العَبْدِ، ومِن ذلِكَ ما لاَ تَبْلُغُ صِفَتُهُ. فَإذا بَلَغَ ذلِكَ مِنهُ، صَلّى وهُوَ جالِسٌ. ودِينُ اللهِ يُسْرٌ. وقَدْ أرْخَصَ لِلْمُسافِرِ، فِي الفِطْرِ فِي السَّفَرِ. وهُوَ أقْوى عَلى الصِّيامِ مِنَ المَرِيضِ. قالَ اللهُ فِي كِتابِهِ: ﴿فَمَن كانَ مِنكُم مَرِيضًا أو عَلى سَفَرٍ فَعِدَّةٌ مِن أيّامٍ أُخَرَ﴾ [البقرة ٢: ١٨٤ - ١٨٥] فَأرْخَصَ اللهُ لِلْمُسافِرِ، فِي الفِطْرِ فِي السَّفَرِ. وهُوَ أقْوى عَلى الصِّيامِ مِنَ المَرِيضِ. فَهذا أحَبُّ ما سَمِعْتُ إلَيَّ. وهُوَ الأمْرُ المُجْتَمَعُ عَلَيْهِ.

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."

قالَ يَحْيى: وسَمِعْتُ مالِكًا يَقُولُ: مَن أكَلَ، أوْ شَرِبَ ناسِيًا، أوْ ساهِيًا، فِي صِيامِ تَطَوُّعٍ، فَلَيْسَ عَلَيْهِ قَضاءٌ. ولْيُتِمَّ يَوْمَهُ الَّذِي أكَلَ فِيهِ، أوْ شَرِبَ وهُوَ مُتَطَوِّعٌ. ولاَ يُفْطِرْهُ. ولَيْسَ عَلى مَن أصابَهُ أمْرٌ، يَقْطَعُ صِيامَهُ، وهُوَ مُتَطَوِّعٌ، قَضاءٌ. إذا كانَ، إنَّما أفْطَرَ مِن عُذْرٍ، غَيْرَ مُتَعَمِّدٍ لِلْفِطْرِ. ولاَ أرى عَلَيْهِ قَضاءَ صَلاَةِ نافِلَةٍ إذا هُوَ قَطَعَها مِن حَدَثٍ، لاَ يَسْتَطِيعُ حَبْسَهُ، مِمّا يَحْتاجُ فِيهِ إلى الوُضُوءِ. قالَ يَحْيى، قالَ مالِكٌ: ولاَ يَنْبَغِي أنْ يَدْخُلَ الرَّجُلُ فِي شَيْءٍ مِنَ الأعْمالِ الصّالِحَةِ: الصَّلاَةِ، والصِّيامِ، والحَجِّ، وما أشْبَهَ هذا مِنَ الأعْمالِ الصّالِحَةِ الَّتِي يَتَطَوَّعُ بِها النّاسُ. فَيَقْطَعَهُ حَتّى يُتِمَّهُ عَلى سُنَّتِهِ: إذا كَبَّرَ، لَمْ يَنْصَرِفْ حَتّى يُصَلِّيَ رَكْعَتَيْنِ. وإذا صامَ، لَمْ يُفْطِرْ حَتّى يُتِمَّ صَوْمَ يَوْمِهِ. وإذا أهَلَّ، لَمْ يَرْجِعْ حَتّى يُتِمَّ حَجَّهُ. وإذا دَخَلَ فِي الطَّوافِ، لَمْ يَقْطَعْهُ حَتّى يُتِمَّ سُبْعَهُ. لاَ يَنْبَغِي أنْ يَتْرُكَ شَيْئًا مِن هذا، إذا دَخَلَ فِيهِ حَتّى يَقْضِيَهُ إلاَّ مِن أمْرٍ يَعْرِضُ لَهُ مِمّا يَعْرِضُ لِلنّاسِ مِنَ الأسْقامِ الَّتِي يُعْذَرُونَ بِها، والأُمُورِالَّتِي يُعْذَرُونَ بِها. وذلِكَ أنَّ اللهَ تَبارَكَ وتَعالى يَقُولُ فِي كِتابِهِ: ﴿وكُلَوا واِشْرَبُوا حَتّى يَتَبَيْنَ لَكُمُ الخَيْطُ الأبْيَضُ مِنَ الخَيْطِ الأسْوَدِ مِنَ الفَجْرِ ثُمَّ أتِمُّوا الصِّيامَ إلى اللَّيْلِ﴾ [البقرة ٢: ١٨٧]. فَعَلَيْهِ إتْمامُ الصِّيامِ، كَما قالَ اللهُ.﴿وأتِمُّوا الحَجَّ والعُمْرَةَ للهِ﴾ [البقرة ٢: ١٩٦]، فَلَوْ أنَّ رَجُلًا أهَلَّ بِالحَجِّ تَطَوُّعًا، وقَدْ قَضى الفَرِيضَةَ، لَمْ يَكُنْ لَهُ أنْ يَتْرُكَ الحَجَّ بَعْدَ أنْ دَخَلَ فِيهِ، ويَرْجِعَ حَلاَلًا مِنَ الطَّرِيقِ. وكُلُّ أحَدٍ دَخَلَ فِي نافِلَةٍ، فَعَلَيْهِ إتْمامُها إذا دَخَلَ فِيها، كَما يُتِمُّ الفَرِيضَةَ. وهذا أحْسَنُ ما سَمِعْتُ.

Yahya related to me from Malik that he had heard the people of knowledge telling people not to fast on the day in Shaban when there was doubt (about whether it was Shaban or Ramadan), if they intended by it the fast of Ramadan . They considered that whoever fasted on that day without having seen (the new moon) had to make up that day if it later became clear that it was part of Ramadan. They did not see any harm in voluntary fasting on that day. Malik said, "This is what we do, and what I have seen the people of knowledge in our city doing."

مالِكٌ؛ أنَّهُ سَمِعَ أهْلَ العِلْمِ يَنْهَوْنَ عَنْ أنْ يُصامَ اليَوْمُ الَّذِي يُشَكُّ فِيهِ مِن شَعْبانَ. إذا نَوى بِهِ صِيامَ رَمَضانَ. ويَرَوْنَ أنَّ عَلى مَن صامَهُ، عَلى غَيْرِ رُؤْيَةٍ، ثُمَّ جاءَ الثَّبْتُ أنَّهُ مِن رَمَضانَ؛ أنَّ عَلَيْهِ قَضاءَهُ. ولاَ يَرَوْنَ، بِصِيامِهِ تَطَوُّعًا، بَأْسًا. قالَ يَحْيى، قالَ مالِكٌ: وهذا الأمْرُ عِنْدَنا. والَّذِي أدْرَكْتُ عَلَيْهِ أهْلَ العِلْمِ بِبَلَدِنا.

Malik said: He had heard that the people of knowledge do not dislike the use of the siwak (tooth-stick) for one who is fasting in Ramadan at any hour of the day, neither at its beginning nor at its end. He said: I have not heard anyone among the people of knowledge dislike that, nor forbid it.

Yahya said that I heard Mālik say, regarding fasting six days after breaking the fast at the end of Ramadan: He had not seen anyone among the people of knowledge and understanding fast them, nor had it reached him from any of the early generations. The people of knowledge, he said, dislike that and fear that it is a bidah (innovation), and that the ignorant and harsh people might attach to Ramadan what is not part of it, if they were to see in that a concession from the people of knowledge and see them doing it.

Yahya said that I heard Malik say: I have not heard anyone among the people of knowledge and understanding, and those whose example is followed, forbid fasting on Friday; fasting it is good. I have seen some of the people of knowledge fast it, and I think he used to seek it out.

مَالِكٌ: أَنَّهُ سَمِعَ أَهْلَ الْعِلْمِ لَا يَكْرَهُونَ السِّوَاكَ لِلصَّائِمِ فِي رَمَضَانَ، فِي سَاعَةٍ مِنْ سَاعَاتِ النَّهَارِ، لَا فِي أَوَّلِهِ وَلَا فِي آخِرِهِ، وَلَمْ أَسْمَعْ أَحَدًا مِنْ أَهْلِ الْعِلْمِ يَكْرَهُ ذَلِكَ، وَلَا يَنْهَى عَنْهُ.

وَقَالَ يَحْيَى: سَمِعْتُ مَالِكًا يَقُولُ، فِي صِيَامِ سِتَّةِ أَيَّامٍ بَعْدَ الْفِطْرِ مِنْ رَمَضَانَ: إِنَّهُ لَمْ يَرَ أَحَدًا مِنْ أَهْلِ الْعِلْمِ وَالْفِقْهِ يَصُومُهَا، وَلَمْ يَبْلُغْنِي ذَلِكَ عَنْ أَحَدٍ مِنَ السَّلَفِ، وَإِنَّ أَهْلَ الْعِلْمِ يَكْرَهُونَ ذَلِكَ، وَيَخَافُونَ بِدْعَتَهُ، وَأَنْ يُلْحِقَ بِرَمَضَانَ مَا لَيْسَ مِنْهُ أَهْلُ الْجَهَالَةِ وَالْجَفَاءِ، لَوْ رَأَوْا فِي ذَلِكَ رُخْصَةً عِنْدَ أَهْلِ الْعِلْمِ، وَرَأَوْهُمْ يَعْمَلُونَ ذَلِكَ.

وَقَالَ يَحْيَى: وَسَمِعْتُ مَالِكًا يَقُولُ: لَمْ أَسْمَعْ أَحَدًا مِنْ أَهْلِ الْعِلْمِ وَالْفِقْهِ، وَمَنْ يُقْتَدَى بِهِ، يَنْهَى عَنْ صِيَامِ يَوْمِ الْجُمُعَةِ، وَصِيَامُهُ حَسَنٌ، وَقَدْ رَأَيْتُ بَعْضَ أَهْلِ الْعِلْمِ يَصُومُهُ، وَأُرَاهُ كَانَ يَتَحَرَّاهُ.

Malik was asked whether someone who went into a mosque to do itikaf for the last ten days of Ramadan and stayed there for a day or two but then became ill and left the mosque, had to do itikaf for the number of days that were left from the ten, or not, and if he did have to do so, then what month should he do it in, and he replied, "He should make up whatever he has to do of the itikaf when he recovers, whether in Ramadan or otherwise. I have heard that the Messenger of Allah ﷺ once wanted to do itikaf in Ramadan, but then came back without having done so, and then when Ramadan had gone, he did itikaf for ten days in Shawwal. Some one who does itikaf voluntarily in Ramadan and some one who has to do itikaf are in the same position regarding what is halal for them and what is haram. I have not heard that the Messenger of Allah ﷺ ever did itikaf other than voluntarily." Malik said, that if a woman did itikaf and then menstruated during her itikaf, she went back to her house, and, when she was pure again she returned to the mosque, at whatever time it was that she became pure. She then continued her itikaf from where she left off. This was the same situation as with a woman who had to fast two consecutive months, and who menstruated and then became pure. She then continued the fast from where she had left off and did not delay doing so.

قالَ يَحْيى، قالَ زِيادٌ: وسُئِلَ مالِكٌ عَنْ رَجُلٍ دَخَلَ المَسْجِدَ لِعُكُوفٍ فِي العَشْرِ الأواخِرِ مِن رَمَضانَ. فَأقامَ يَوْمًا، أوْ يَوْمَيْنِ. ثُمَّ مَرِضَ. فَخَرَجَ مِنَ المَسْجِدِ. أيَجِبُ عَلَيْهِ أنْ يَعْتَكِفَ ما بَقِيَ مِنَ العَشْرِ، إذا صَحَّ، أمْ لاَ يَجِبُ ذلِكَ عَلَيْهِ، وفِي أيِّ شَهْرٍ يَعْتَكِفُ، إنْ وجَبَ ذلِكَ عَلَيْهِ؟ فَقالَ مالِكٌ: يَقْضِي ما وجَبَ عَلَيْهِ مِن عُكُوفٍ. إذا صَحَّ، فِي رَمَضانَ، أوْ غَيْرِهِ. قالَ مالِكٌ وقَدْ بَلَغَنِي أنَّ رَسُولَ اللهِ ﷺ أرادَ العُكُوفَ فِي رَمَضانَ. ثُمَّ رَجَعَ فَلَمْ يَعْتَكِفْ. حَتّى إذا ذَهَبَ رَمَضانُ، اعْتَكَفَ عَشْرًا مِن شَوّالٍ. قالَ يَحْيى، قالَ زِيادٌ، قالَ مالِكٌ والمُتَطَوِّعُ فِي الِاعْتِكافِ، والَّذِي عَلَيْهِ الِاعْتِكافُ، أمْرُهُما واحِدٌ. فِيما يَحِلُّ لَهُما، ويَحْرُمُ عَلَيْهِما. ولَمْ يَبْلُغْنِي أنَّ رَسُولَ اللهِ ﷺ كانَ اعْتِكافُهُ إلاَّ تَطَوُّعًا. قالَ يَحْيى، قالَ زِيادٌ، قالَ مالِكٌ، فِي المَرْأةِ: إنَّها إذا اعْتَكَفَتْ، ثُمَّ حاضَتْ فِي اعْتِكافِها، إنَّها تَرْجِعُ إلى بَيْتِها. فَإذا طَهُرَتْ رَجَعَتْ إلى المَسْجِدِ أيَّةَ ساعَةٍ طَهُرَتْ، ولاَ تُأخِّرُ ذلِكَ، ثُمَّ تَبْنِي عَلى ما مَضى مِنَ اعْتِكافِها. قالَ يَحْيى، قالَ زِيادٌ، قالَ مالِكٌ: ومِثْلُ ذلِكَ، المَرْأةُ، يَجِبُ عَلَيْها صِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ. فَتَحِيضُ، ثُمَّ تَطْهُرُ. فَتَبْنِي عَلى ما مَضى مِن صِيامِها. ولاَ تُؤَخِّرُ ذلِكَ.

Malik said, "There is no harm in someone who is in itikaf entering into a marriage contract as long as there is no physical relationship. A woman in itikaf may also be betrothed as long as there is no physical relationship. What is haram for someone in itikaf in relation to his womenfolk during the day is haram for him during the night." Yahya said that Ziyad said that Malik said, "It is not halal for a man to have intercourse with his wife while he is in itikaf, nor for him to take pleasure in her by kissing her, or whatever. However, I have not heard anyone disapproving of a man, or woman, in itikaf getting married as long as there is no physical relationship. Marriage is not disapproved of for someone fasting." "There is, however, a distinction between the marriage of someone in itikaf and that of someone who is muhrim, in that some one who is muhrim can eat, drink, visit the sick and attend funerals, but cannot put on perfume, whilst a man or woman in itikaf can put on oil and perfume and groom their hair, but cannot attend funerals or pray over the dead or visit the sick. Thus their situations with regard to marriage are different." "This is the sunna as it has come down to us regarding marriage for those who are muhrim, doing itikaf, or fasting.

قالَ يَحْيى، قالَ زِيادٌ، قالَ مالِكٌ: لاَ بَأْسَ بِنِكاحِ المُعْتَكِفِ نِكاحَ المِلْكِ. ما لَمْ يَكُنِ المَسِيسُ. والمَرْأةُ المُعْتَكِفَةُ أيْضًا، تُنْكَحُ نِكاحَ الخِطْبَةِ. ما لَمْ يَكُنِ المَسِيسُ. قالَ: ويَحْرُمُ عَلى المُعْتَكِفِ مِن أهْلِهِ بِاللَّيْلِ، ما يَحْرُمُ عَلَيْهِ مِنهُمْ بِالنَّهارِ. قالَ مالِكٌ: ولاَ يَحِلُّ لِرَجُلٍ أنْ يَمَسَّ امْرَأتَهُ وهُوَ مُعْتَكِفٌ. ولاَ يَتَلَذَّذُ مِنها بِشَيْءٍ، بِقُبْلَةٍ، ولاَ غَيْرِها. قالَ زِيادٌ، قالَ مالِكٌ: ولَمْ أسْمَعْ أحَدًا يَكْرَهُ لِلْمُعْتَكِفِ، ولاَ لِلْمُعْتَكِفَةِ أنْ يَنْكِحا فِي اعْتِكافِهِما. ما لَمْ يَكُنِ المَسِيسُ. ولاَ يُكْرَهُ لِلصّائِمِ أنْ يَنْكِحَ فِي صِيامِهِ. وفَرْقٌ بَيْنَ نِكاحِ المُعْتَكِفِ، وبَيْنَ نِكاحِ المُحْرِمِ. أنَّ المُحْرِمَ يَأْكُلُ، ويَشْرَبُ، ويَعُودُ المَرِيضَ، ويَشْهَدُ الجَنائِزَ، ولاَ يَتَطَيَّبُ. [والمُعْتَكِفُ] والمُعْتَكِفَةُ، يَدَّهِنانِ، ويَتَطَيَّبانِ، ويَأْخُذُ كُلُّ واحِدٍ مِنهُما مِن شَعَرِهِ، ولاَ يَشْهَدانِ الجَنائِزَ، ولاَ يُصَلِّيانِ عَلَيْها، ولاَ يَعُودانِ المَرْضى. فَأمْرُهُما فِي النِّكاحِ مُخْتَلِفٌ. قالَ زِيادٌ، قالَ مالِكٌ: وذلِكَ لِما مَضى مِنَ السُّنَّةِ، فِي نِكاحِ المُحْرِمِ، والمُعْتَكِفِ، والصّائِمِ.

Malik said that he meant someone who, when he prostrated, kept his body close to the ground.

قالَ: يَعْنِي الَّذِي يَسْجُدُ ولاَ يَرْتَفِعُ عَنِ الأرْضِ يَسْجُدُ وهُوَ لاَصِقٌ بِالأرْضِ.

Malik said, "In my opinion, and Allah knows best, nothing is taken from what comes out of mines until what comes out of them reaches a value of twenty gold dinars or two hundred silver dirhams. When it reaches that amount there is zakat to pay on it where it is on the spot. Zakat is levied on anything over that, according to how much of it there is as long as there continues to be a supply from the mine. If the vein runs out, and then after a while more becomes obtainable, the new supply is dealt with in the same way as the first, and payment of zakat on it is begun on it as it was begun on the first.

Malik said, "Mines are dealt with like crops, and the same procedure is applied to both. Zakat is deducted from what comes out of a mine on the day it comes out, without waiting for a year, just as a tenth is taken from a crop at the time it is harvested, without waiting for a year to elapse over it."

قالَ مالِكٌ: أُرى، - واللهُ أعْلَمُ - أنْ لاَ يُؤْخَذُ مِنَ المَعادِنِ مِمّا يَخْرُجُ مِنها شَيْءٌ، حَتّى يَبْلُغَ ما يَخْرُجُ مِنها قَدْرَ عِشْرِينَ دِينارًا عَيْنًا، أوْ مِائَتَيْ دِرْهَمٍ. فَإذا بَلَغَ ذلِكَ، فَفِيهِ الزَّكاةُ مَكانَهُ. وما زادَ عَلى ذلِكَ، أُخِذَ مِنهُ بِحِسابِ ذلِكَ، ما دامَ فِي المَعْدِنِ نَيْلٌ. فَإنِ انْقَطَعَ عِرْقُهُ، ثُمَّ جاءَ بَعْدَ ذلِكَ نَيْلٌ، فَهُوَ مِثْلُ الأوَّلِ تَبْتَدِأُ فِيهِ الزَّكاةُ. كَما ابْتُدِئَتْ فِي الأوَّلِ.

قالَ، قالَ مالِكٌ: والمَعْدِنُ بِمَنزِلَةِ الزَّرْعِ. يُؤْخَذُ مِنهُ مِثْلُ ما يُؤْحَذُ مِنَ الزَّرْعِ يُؤْخَذُ مِنهُ إذا خَرَجَ مِنَ المَعْدِنِ مِن يَوْمِهِ ذلِكَ. ولاَ يُنْتَظَرُ بِهِ الحَوْلُ. كَما يُؤْخَذُ مِنَ الزَّرْعِ، إذا حُصِدَ، العُشْرُ. ولاَ يُنْتَظَرُ أنْ يَحُولَ عَلَيْهِ الحَوْلُ.

Malik said, "The position which we are agreed upon, and which I have heard the people of knowledge mentioning, is that rikaz refers to treasure which has been found which was buried during the jahiliyya, as long as neither capital is required, nor expense, great labour or inconvenience incurred in recovering it. If capital is required or great labour is incurred, or on one occasion the mark is hit and on another it is missed, then it is not rikaz."

قالَ، قالَ مالِكٌ: الأمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنا. والَّذِي سَمِعْتُ مِن أهْلِ العِلْمِ يَقُولُونَ: إنَّ الرِّكازَ إنَّما هُوَ دَفْنٌ يُوجَدُ مِن دَفْنِ الجاهِلِيَّةِ. ما لَمْ يُطْلَبْ بِمالٍ، ولَمْ تُتَكَلَّفْ فِيهِ نَفَقَةٌ، ولاَ كَبِيرُ عَمَلٍ، ولاَ مَؤُونَةٌ. فَأمّا ما طُلِبَ بِمالٍ، وتُكُلِّفَ فِيهِ كَبِيرُ عَمَلٍ، فَأُصِيبَ مَرَّةً، وأُخْطِىءَ مَرَّةً، فَلَيْسَ بِرِكازٍ.

Malik said that a man who had committed fornication with a woman and the hadd-punishment had been applied to him for it, could marry that woman's daughter and his son could marry the woman herself if he wished. That was because he had haram relations with her, and the relations Allah had made haram were from the relations made in a halal manner or in a manner resembling marriage. Allah, the Blessed, the Exalted, said, "Do not marry the women your fathers have married. " (Sura 4 ayat 21) Malik said, "If a man were to marry a woman in her idda-period in a halal marriage and have relations with her, it would be haram for his son to marry the woman. That is because the father married her in a halal manner, and the hadd-punishment would not have been applied to him. Any child who was born to him would be attached to him as the father. Just as it would be haram for the son to marry a woman whom his father had married in her idda-period and had relations with, so the woman's daughter would be haram for the father if he had had sexual relations with her."

قَالَ مَالِكٌ؛ فِي الرَّجُلِ يَزْنِي بِالْمَرْأَةِ، فَيُقَامُ عَلَيْهِ الْحَدُّ فِيهَا: إِنَّهُ يَنْكِحُ ابْنَتَهَا، وَيَنْكِحُهَا ابْنُهُ، إِنْ شَاءَ. وَذلِكَ أَنَّهُ أَصَابَهَا حَرَامًا. وَإِنَّمَا الَّذِي حَرَّمَ اللهُ مَا أُصِيبَ بِالْحَلَالِ، عَلَى وَجْهِ الشُّبْهَةِ بِالنِّكَاحِ. قَالَ مَالِكٌ: قَالَ اللهُ :﴿وَلا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم، مِنَ النِّسِاءِ﴾ [النساء ٤: ٢٢] قَالَ مَالِكٌ: فَلَوْ أَنَّ رَجُلًا نَكَحَ امْرَأَةً فِي عِدَّتِهَا نِكَاحًا حَلَالًا، فَأَصَابَهَا؛ حَرُمَتْ عَلَى ابْنِهِ أَنْ يَتَزَوَّجَهَا. وَذلِكَ أَنَّ أَبَاهُ نَكَحَهَا عَلَى وَجْهِ الْحَلَالِ. لَا يُقَامُ عَلَيْهِ فِيهِ الْحَدُّ، وَيُلْحَقُ بِهِ الْوَلَدُ، الَّذِي يُولَدُ فِيهِ، بِأَبِيهِ. وَكَمَا حَرُمَتْ عَلَى ابْنِهِ أَنْ يَتَزَوَّجَهَا، وَذلِكَ أَنَّ أَبَاهُ أَنْكَحَهَا عَلَى وَجْهِ الْحَلَالِ، لَا يُقَامُ عَلَيْهِ فِيهِ الْحَدُّ، وَيُلْحَقُ بِهِ الْوَلَدُ الَّذِي يُولَدُ فِيهِ بِأَبِيهِ، وَكَمَا حَرُمَتْ عَلَى ابْنِهِ أَنْ يَتَزَوَّجَهَا حِينَ تَزَوَّجَهَا أَبُوهُ فِي عِدَّتِهَا، وَأَصَابَهَا. فَكَذلِكَ تَحْرُمُ عَلَى الْأَبِ ابْنَتُهَا، إِذَا هُوَ أَصَابَ أُمَّهَا.

Malik said, "It is not halal to marry a christian or jewish slave-girl because Allah the Blessed, the Exalted, said in His Book, 'Believing women who are muhsanat and women of those who were given the Book before you who are muhsanat', (sura 5 ayat 6) and they are free women from the Christians and Jews. Allah, the Blessed, the Exalted, said in His Book, 'If you are not affluent enough to marry believing women who are muhsanat, take believing slave-girls whom your right hands own.' " (Sura 4 ayat 24) Malik said, "In our opinion, Allah made marriage to believing slave-girls halal, and He did not make halal marriage to christian and jewish slave-girls from the People of the Book." Malik said, "The christian and jewish slave-girl are halal for their master by right of possession, but intercourse with a magian slave-girl is not halal by the right of possession."

قَالَ مَالِكٌ: لَا يَحِلُّ نِكَاحُ أَمَةٍ يَهُودِيَّةٍ، وَلَا نَصْرَانِيَّةٍ. لِأَنَّ اللهَ، يَقُولُ فِي كِتَابِهِ: ﴿وَالمُحْصَنَاتُ مِنَ المُؤمِنَاتِ والمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الكِتَابَ مِن قَبْلِكُمْ﴾ [المائدة ٥: ٥]. فَهُنَّ الْحَرَائِرُ مِنَ الْيَهُودِيَّاتِ، وَالنَّصْرَانِيَّاتِ. وَقَالَ اللهُ، : ﴿وَمَن لَمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ المُحْصَنَاتِ المُؤْمِنَاتِ فَمِن مَا مَلَكَتْ أَيْمَانُكُم مِن فَتَيَاتِكُمُ المُؤْمِنَاتِ﴾ [النساء ٤: ٢٥]. فَهُنَّ الْإِمَاءُ الْمُؤْمِنَاتُ. قَالَ مَالِكٌ: فَإِنَّمَا أَحَلَّ اللهُ فِيمَا نُرَى، نِكَاحَ الْإِمَاءِ الْمُؤْمِنَاتِ، وَلَمْ يُحْلِلْ نِكَاحَ إِمَاءِ أَهْلِ الْكِتَابِ. الْيَهُودِيَّةِ، وَالنَّصْرَانِيَّةِ. قَالَ مَالِكٌ: وَالْأَمَةُ الْيَهُودِيَّةُ، وَالنَّصْرَانِيَّةُ، تَحِلُّ لِسَيِّدِهَا بِمِلْكِ الْيَمِينِ.

Malik said that if a slave-girl, who was the wife of a slave, was set free before he had consummated the marriage, and she chose herself, then she had no bride-price and it was a pronouncement of divorce. That was what was done among them.

قَالَ مَالِكٌ فِي الأَمَةِ تَكُونُ تَحْتَ الْعَبْدِ ثُمَّ تَعْتِقُ قَبْلَ أَنْ يَدْخُلَ بِهَا أَوْ يَمَسَّهَا إِنَّهَا إِنِ اخْتَارَتْ نَفْسَهَا فَلاَ صَدَاقَ لَهَا وَهِيَ تَطْلِيقَةٌ وَذَلِكَ الأَمْرُ عِنْدَنَا

Malik said, "What is done among us when a slave divorces a slave- girl when she is a slave and then she is set free, is that her idda is the idda of a slave-girl, and her being set free does not change her idda whether or not he can still return to her. Her idda is not altered." Malik added, "The hadd-punishment which a slave incurs is the same as this. When he is freed after he has incurred but before the punishment has been executed, his hadd is the hadd of the slave." Malik said, "When a free man divorces a slave-girl three times, her idda is two periods. When a slave divorces a free woman twice, her idda is three periods." Malik said about a man who had a slave-girl as a wife, and he bought her and set her free, ''Her idda is the idda of a slave-girl, i.e. two periods, as long as he has not had intercourse with her. If he has had intercourse with her after buying her and before he set her free, she only has to wait until one period has passed . "

قَالَ يَحْيَى، قَالَ مَالِكٌ: الْأَمْرُ عِنْدَنَا فِي طَلَاقِ الْعَبْدِ الْأَمَةَ. إِذَا طَلَّقَهَا، وَهِيَ أَمَةٌ، ثُمَّ عَتَقَتْ بَعْدُ. فَعِدَّتُهَا عِدَّةُ الْأَمَةِ. لَا يُغَيِّرُ عِتْقُهَا عِدَّتَهَا. كَانَتْ لَهُ عَلَيْهَا رَجْعَةٌ، أَوْ لَمْ تَكُنْ لَهُ عَلَيْهَا رَجْعَةٌ. لَا تَنْتَقِلُ عِدَّتُهَا قَالَ مَالِكٌ: وَمِثْلُ ذلِكَ، الْحَدُّ. يَقَعُ عَلَى الْعَبْدِ. ثُمَّ يَعْتِقُ بَعْدَ أَنْ يَقَعَ الْحَدُّ عَلَيْهِ. فَإِنَّمَا حَدُّهُ، حَدُّ عَبْدٍ. قَالَ مَالِكٌ: وَالْحُرُّ يُطَلِّقُ الْأَمَةَ، ثَلَاثًا. وَتَعْتَدُّ حَيْضَتَيْنِ. وَالْعَبْدُ يُطَلِّقُ الْحُرَّةَ تَطْلِيقَتَيْنِ، وَتَعْتَدُّ ثَلَاثَةَ قُرُوءٍ. قَالَ مَالِكٌ، فِي الرَّجُلِ تَكُونُ تَحْتَهُ الْأَمَةُ، ثُمَّ يَبْتَاعُهَا، فَيَعْتِقُهَا: إِنَّهَا تَعْتَدُّ عِدَّةَ الْأَمَةِ، حَيْضَتَيْنِ، مَا لَمْ يُصِبْهَا، فَإِنْ أَصَابَهَا بَعْدَ مِلْكِهِ إِيَّاهَا، قَبْلَ عِتَاقَتِهَا، لَمْ يَكُنْ عَلَيْهَا إِلَاّ الِاسْتِبْرَاءُ بِحَيْضَةٍ.

Yahya related to me from Malik that he had heard one of the people of knowledge say, "A man and wife should not share in one sacrificial animal. Each should sacrifice an animal separately." Malik was asked about whether someone who had been entrusted with an animal for him to sacrifice on hajj, who went into ihram for umra, should sacrifice it when he came out of ihram or postpone it so that he sacrificed it at the time of the hajj while in the meantime he came out of ihram from his umra. He said, "He should postpone it so that he may sacrifice it at the time of the hajj, and meanwhile come out of ihram from his umra." Malik said, "If it is judged that some- one must offer an animal for having killed game, or for any other reason, this animal can only be sacrificed at Makka, since Allah, the Blessed and Exalted, says, 'a sacrificial animal which will reach the Kaba.' The fasting or sadaqa that is considered equivalent to offering a sacrifice can be done outside Makka, and the person who is doing it can do it wherever he likes."

وَحَدَّثَنِي عَنْ مَالِكٍ أَنَّهُ سَمِعَ بَعْضَ أَهْلِ الْعِلْمِ يَقُولُ لاَ يَشْتَرِكُ الرَّجُلُ وَامْرَأَتُهُ فِي بَدَنَةٍ وَاحِدَةٍ لِيُهْدِ كُلُّ وَاحِدٍ بَدَنَةً بَدَنَةً وَسُئِلَ مَالِكٌ عَمَّنْ بُعِثَ مَعَهُ بِهَدْىٍ يَنْحَرُهُ فِي حَجٍّ وَهُوَ مُهِلٌّ بِعُمْرَةٍ هَلْ يَنْحَرُهُ إِذَا حَلَّ أَمْ يُؤَخِّرُهُ حَتَّى يَنْحَرَهُ فِي الْحَجِّ وَيُحِلُّ هُوَ مِنْ عُمْرَتِهِ فَقَالَ بَلْ يُؤَخِّرُهُ حَتَّى يَنْحَرَهُ فِي الْحَجِّ وَيُحِلُّ هُوَ مِنْ عُمْرَتِهِ قَالَ مَالِكٌ وَالَّذِي يُحْكَمُ عَلَيْهِ بِالْهَدْىِ فِي قَتْلِ الصَّيْدِ أَوْ يَجِبُ عَلَيْهِ هَدْىٌ فِي غَيْرِ ذَلِكَ فَإِنَّ هَدْيَهُ لاَ يَكُونُ إِلاَّ بِمَكَّةَ كَمَا قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى هَدْيًا بَالِغَ الْكَعْبَة وَأَمَّا مَا عُدِلَ بِهِ الْهَدْىُ مِنَ الصِّيَامِ أَوِ الصَّدَقَةِ فَإِنَّ ذَلِكَ يَكُونُ بِغَيْرِ مَكَّةَ حَيْثُ أَحَبَّ صَاحِبُهُ أَنْ يَفْعَلَهُ فَعَلَهُ

Malik was asked about whether a man could stand at Arafa, or at Muzdalifa, or stone the Jamras, or do say between Safa and Marwa if he was not in wudu, and he said, "Every practice in the hajj that a menstruating woman can take part in can be taken part in by a man who is not in wudu and there is nothing due from him for that. However, it is better for him to be in wudu for all those things, and he should not make a general practice of it." Malik was asked whether a man who was riding should get down to do the standing at Arafa or if he could stand while mounted, and he said, "He can stand while mounted, unless he or his riding beast have an illness, in which case Allah is the one who most often accepts an excuse."

قَالَ يَحْيَى، وَسُئِلَ مَالِكٌ: هَلْ يَقِفُ أَحَدٌ بِعَرَفَةَ، أَوْ بِالْمُزْدَلِفَةِ (١)، أَوْ يَرْمِي الْجِمَارَ، أَوْ يَسْعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ، وَهُوَ غَيْرُ طَاهِرٍ؟ فَقَالَ: كُلُّ أَمْرٍ تَصْنَعُهُ الْحَائِضُ مِنْ أَمْرِ الْحَجِّ، فَالرَّجُلُ يَصْنَعُهُ وَهُوَ غَيْرُ طَاهِرٍ. ثُمَّ لَا يَكُونُ عَلَيْهِ شَيْءٌ فِي ذلِكَ. وَالْفَضْلُ أَنْ يَكُونَ الرَّجُلُ فِي ذلِكَ كُلِّهِ طَاهِرًا. وَلَا يَنْبَغِي لَهُ أَنْ يَتَعَمَّدَ ذلِكَ. قَالَ: وَسُئِلَ مَالِكٌ: عَنِ الْوُقُوفِ بِعَرَفَةَ لِلرَّاكِبِ. أَيَنْزِلُ، أَمْ يَقِفُ رَاكِبًا؟ فَقَالَ: بَلْ يَقِفُ رَاكِبًا. إِلَاّ أَنْ يَكُونَ بِهِ، أَوْ بِدَابَّتِهِ، عِلَّةٌ. فَاللهُ أَعْذَرُ بِالْعُذْرِ

Malik said that the people of Makka who are doing hajj should shorten the prayer to two rakas when at Mina until they go back to Makka.

قَالَ يَحْيَى، قَالَ مَالِكٌ: فِي أَهْلِ مَكَّةَ. إِنَّهُمْ يُصَلُّونَ بِمِنًى، إِذَا حَجُّوا رَكْعَتَيْنِ، رَكْعَتَيْنِ. حَتَّى يَنْصَرِفُوا إِلَى مَكَّةَ.

Yahya related to me that Malik said, "Someone who comes to Makka at or before the new moon of Dhu'l-Hij ja and goes into ihram for the hajj should do the full prayer until he leaves Makka for Mina, and then he should shorten the prayer. This is because he has decided to stay there for more than four nights."

قَالَ يَحْيَى قَالَ مَالِكٌ: مَنْ قَدِمَ مَكَّةَ لِهِلَالِ ذِي الْحِجَّةِ. فَأَهَلَّ بِالْحَجِّ، فَإِنَّهُ يُتِمُّ الصَّلَاةَ. حَتَّى يَخْرُجَ مِنْ مَكَّةَ إِلَى مِنًى، فَيَقْصُرَ. وَذلِكَ أَنَّهُ قَدْ أَجْمَعَ عَلَى مُقَامٍ، أَكْثَرَ مِنْ أَرْبَعِ لَيَالٍ

Malik said, I still hear that when a person in ihram kills an ostrich, a camel is due." Malik said, "I think that for an ostrich egg, one tenth of the price of a camel is due in the same way that there is a newly-born male or female slave for the unborn child of a free woman. The value of the newly-born slave is fifty dinars, and that is one-tenth of what the blood-money for the mother would be. "Birds from the eagle family, eagles or falcons or vultures count as game for which a price is paid just as a price is paid for any game which a person in ihram kills. For everything for which a penalty is paid, the assessment is the same, whether the animal is old or young. The analogy of that is that the blood-money for the young and the old freeman, are considered to be the same."

قَالَ مَالِكٌ لَمْ أَزَلْ أَسْمَعُ أَنَّ فِي النَّعَامَةِ إِذَا قَتَلَهَا الْمُحْرِمُ بَدَنَةً قَالَ مَالِكٌ أَرَى أَنَّ فِي بَيْضَةِ النَّعَامَةِ عُشْرَ ثَمَنِ الْبَدَنَةِ كَمَا يَكُونُ فِي جَنِينِ الْحُرَّةِ غُرَّةٌ عَبْدٌ أَوْ وَلِيدَةٌ وَقِيمَةُ الْغُرَّةِ خَمْسُونَ دِينَارًا وَذَلِكَ عُشْرُ دِيَةِ أُمِّهِ وَكُلُّ شَىْءٍ مِنَ النُّسُورِ أَوِ الْعِقْبَانِ أَوِ الْبُزَاةِ أَوِ الرَّخَمِ فَإِنَّهُ صَيْدٌ يُودَى كَمَا يُودَى الصَّيْدُ إِذَا قَتَلَهُ الْمُحْرِمُ وَكُلُّ شَىْءٍ فُدِيَ فَفِي صِغَارِهِ مِثْلُ مَا يَكُونُ فِي كِبَارِهِ وَإِنَّمَا مَثَلُ ذَلِكَ مَثَلُ دِيَةِ الْحُرِّ الصَّغِيرِ وَالْكَبِيرِ فَهُمَا بِمَنْزِلَةٍ وَاحِدَةٍ سَوَاءٌ

Malik said, concerning someone who wishes to wear clothes that a person in ihram must not wear, or cut his hair, or touch perfume without necessity, because he finds it easy to pay the compensation, "No-one must do such things. They are only allowed in cases of necessity, and compensation is owed by whoever does them." Malik was asked whether the culprit could choose for himself the method of compensation he makes, and he was asked what kind of animal was to be sacrificed, and how much food was to be given, and how many days were to be fasted, and whether the person could delay any of these, or if they had to be done immediately. He answered, 'Whenever there are alternatives in the Book of Allah for the kaffara, the culprit can choose to do whichever of the alternatives he prefers. As for the sacrifice - a sheep, and as for the fasting - three days. As for the food - feeding six poor men, for every poor man two mudds, by the first mudd, the mudd of the Prophet ﷺ." Malik said, "I have heard one of the people of knowledge saying, 'When a person in ihram throws something and hits game unintentionally and kills it, he must pay compensation. In the same way, someone outside the Haram who throws anything into the Haram and hits game he did not intend to, killing it, has to pay compensation, because the intentional and the mistaken are in the same position in this matter.' " Malik said, concerning people who kill game together while they are muhrim or in the Haram, "I think that each one of them owes a full share. If a sacrificial animal is decided for them, each one of them owes one, and if fasting is decided for them, the full fasting is owed by each one of them. The analogy of that is a group of people who kill a man by mistake and the kaffara for that is that each person among them must free a slave or fast two consecutive months." Malik said, "Anyone who stones or hunts game after stoning the jamra and shaving his head but before he has performed the tawaf al-ifada, owes compensation for that game, because Allah the Blessed, the Exalted said, 'And when you leave ihram, then hunt,' and restrictions still remain for someone who has not done the tawaf al-ifada about touching perfume and women." Malik said, "The person in ihram does not owe anything for plants he cuts down in the Haram and it has not reached us that anyone has given a decision of anything for it, but O how wrong is what he has done! " Malik said, concerning some one who was ignorant of, or who forgot the fast of three days in the hajj, or who was ill during them and so did not fast them until he had returned to his community, "He must offer a sacrificial animal (hady) if he can find one and if not he must fast the three days among his people and the remaining seven after that."

قَالَ مَالِكٌ، فِي مَنْ أَرَادَ أَنْ يَلْبَسَ شَيْئًا مِنَ الثِّيَابِ الَّتِي لَا يَنْبَغِي لَهُ أَنْ يَلْبَسَهَا وَهُوَ مُحْرِمٌ، أَوْ يُقَصِّرَ شَعَرَهُ، أَوْ يَمَسَّ طِيبًا مِنْ غَيْرِ ضَرُورَةٍ، لِيَسَارَةِ مَئُونَةِ الْفِدْيَةِ عَلَيْهِ. قَالَ: لَا يَنْبَغِي لِأَحَدٍ أَنْ يَفْعَلَ ذلِكَ. وَإِنَّمَا أُرْخِصَ فِيهِ لِلضَّرُورَةِ. وَعَلَى مَنْ فَعَلَ ذلِكَ، الْفِدْيَةُ۔ قَالَ يَحْيَى، وَسُئِلَ مَالِكٌ: عَنِ الْفِدْيَةِ مِنَ الصِّيَامِ، أَوِ الصَّدَقَةِ، أَوِ النُّسُكِ، أَصَاحِبُهُ بِالْخِيَارِ فِي ذلِكَ؟ وَمَا النُّسُكُ؟ وَكَمِ الطَّعَامُ؟ وَبِأَيِّ مُدٍّ هُوَ؟ وَكَمِ الصِّيَامُ؟. وَهَلْ يُؤَخَّرُ شَيْءٌ مِنْ ذلِكَ، أَمْ يَفْعَلُهُ فِي فَوْرِهِ ذلِكَ؟ قَالَ مَالِكٌ: كُلُّ شَيْءٍ فِي كِتَابِ اللهِ فِي الْكَفَّارَاتِ. كَذَا، أَوْ كَذَا. فَصَاحِبُهُ مُخَيَّرٌ فِي ذلِكَ. أَيَّ ذلِكَ أَحَبَّ أَنْ يَفْعَلَ فَعَلَ۔ وَأَمَّا النُّسُكُ، فَشَاةٌ. وَأَمَّا الصِّيَامُ، فَثَلَاثَةُ أَيَّامٍ. وَأَمَّا الطَّعَامُ، فَيُطْعِمُ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ مُدَّانِ. بِالْمُدِّ الْأَوَّلِ. مُدِّ النَّبِيِّ ﷺ۔ قَالَ مَالِكٌ: وَسَمِعْتُ بَعْضَ أَهْلِ الْعِلْمِ يَقُولُ: إِذَا رَمَى الْمُحْرِمُ شَيْئًا، فَأَصَابَ شَيْئًا مِنَ الصَّيْدِ لَمْ يُرِدْهُ، فَقَتَلَهُ: إِنَّ عَلَيْهِ أَنْ يَفْتَدِيَهُ. وَكَذلِكَ الْحَلَالُ يَرْمِي فِي الْحَرَمِ شَيْئًا، فَيُصِيبُ صَيْدًا لَمْ يُرِدْهُ، فَيَقْتُلُهُ: إِنَّ عَلَيْهِ أَنْ يَفْتَدِيَهُ. لِأَنَّ الْعَمْدَ، وَالْخَطَأَ فِي ذلِكَ بِمَنْزِلَةٍ، سَوَاءٌ. قَالَ مَالِكٌ، فِي الْقَوْمِ يُصِيبُونَ الصَّيْدَ جَمِيعًا، وَهُمْ مُحْرِمُونَ. أَوْ فِي الْحَرَمِ. قَالَ: أَرَى أَنَّ عَلَى كُلِّ إِنْسَانٍ مِنْهُمْ جَزَاءَهُ. إِنْ حُكِمَ عَلَيْهِمْ بِالْهَدْيِ، فَعَلَى كُلِّ إِنْسَانٍ مِنْهُمْ هَدْيٌ. وَإِنْ حُكِمَ عَلَيْهِمْ بِالصِّيَامِ، كَانَ عَلَى كُلِّ إِنْسَانٍ مِنْهُمُ الصِّيَامُ. وَمِثْلُ ذلِكَ، الْقَوْمُ يَقْتُلُونَ الرَّجُلَ خَطَأً. فَتَكُونُ كَفَّارَةُ ذلِكَ، عِتْقَ رَقَبَةٍ، عَلَى كُلِّ إِنْسَانٍ مِنْهُمْ. أَوْ صِيَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ عَلَى كُلِّ إِنْسَانٍ مِنْهُمْ. قَالَ مَالِكٌ: مَنْ رَمَى صَيْدًا، أَوْ صَادَهُ بَعْدَ رَمْيِهِ الْجَمْرَةَ، وَحِلَاقِ رَأْسِهِ، غَيْرَ أَنَّهُ لَمْ يُفِضْ: إِنَّ عَلَيْهِ جَزَاءَ ذلِكَ الصَّيْدِ. لِأَنَّ اللهَ، قَالَ: ﴿وَإِذَا حَلَلْتُمْ فَاِصْطَادُوا﴾ [المائدة ٥: ٢]. وَمَنْ لَمْ يُفِضْ. فَقَدْ بَقِيَ عَلَيْهِ مَسُّ النِّسَاءِ وَالطِّيبِ، قَالَ مَالِكٌ: لَيْسَ عَلَى الْمُحْرِمِ فِيمَا قَطَعَ مِنَ الشَّجَرِ فِي الْحَرَمِ شَيْءٌ. وَلَمْ يَبْلُغْنَا أَنَّ أَحَدًا حُكِمَ عَلَيْهِ فِيهِ بِشَيْءٍ. وَبِئْسَ مَا صَنَعَ. قَالَ مَالِكٌ، فِي الَّذِي يَجْهَلُ، أَوْ يَنْسَى صِيَامَ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ، أَوْ يَمْرَضُ فِيهَا، فَلَا يَصُومُهَا، حَتَّى يَقْدَمَ بَلَدَهُ. قَالَ: لِيُهْدِ إِنْ وَجَدَ هَدْيًا، وَإِلَاّ فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي أَهْلِهِ، وَسَبْعَةً بَعْدَ ذلِكَ

Malik said, concerning a woman who had never been on hajj, "If she doesn't have a mahram, or if she has, but he cannot come with her, she does not abandon Allah's making of the hajj obligatory for her. Let her go in a group of women."

قَالَ يَحْيَى، قَالَ مَالِكٌ، فِي الصَّرُورَةِ مِنَ النِّسَاءِ الَّتِي لَمْ تَحْجُجْ قَطُّ: إِنَّهَا، إِنْ لَمْ يَكُنْ لَهَا ذُو مَحْرَمٍ يَخْرُجُ مَعَهَا، أَوْ كَانَ لَهَا، فَلَمْ يَسْتَطِعْ أَنْ يَخْرُجَ مَعَهَا: أَنَّهَا لَا تَتْرُكُ فَرِيضَةَ اللهِ عَلَيْهَا فِي الْحَجِّ. وَلْتَخْرُجْ فِي جَمَاعَةِ مِنَ النِّسَاءِ

Malik said about enemy soldiers who were found on the seashore of a Muslim land, and they claimed that they were merchants and that the sea had driven them ashore, while the Muslims were not able to verify any of that except that their ships were damaged, or they were thirsty and had disembarked without the permission of the Muslims, "I think that it is up to the imam to give his opinion about them, and I do not think that the tax of one fifth is taken from them."

قَالَ يَحْيَى، سَمِعْتُ مَالِكًا يَقُولُ: فِي مَنْ وُجِدَ مِنَ الْعَدُوِّ عَلَى سَاحِلِ الْبَحْرِ بِأَرْضِ الْمُسْلِمِينَ، فَزَعَمُوا أَنَّهُمْ تُجَّارٌ، وَأَنَّ الْبَحْرَ لَفِظَهُمْ. وَلَا يَعْرِفُ الْمُسْلِمُونَ تَصْدِيقَ ذلِكَ. إِلَاّ أَنَّ مَرَاكِبَهُمْ تَكَسَّرَتْ، أَوْ عَطِشُوا، فَنَزَلُوا بِغَيْرِ إِذْنِ الْمُسْلِمِينَ: أَرَى ذلِكَ إِلَى الإِمَامِ. يَرَى فِيهِمْ رَأْيَهُ. وَلَا أَرَى لِمَنْ أَخَذَهُمْ فِيهِمْ خُمُسًا

Malik said, "I do not see that there is any harm in the Muslims eating whatever food they come across in enemy territory before the spoils are divided." Malik said, "I think that any camels, cattle and sheep (taken as booty) are considered as food which the Muslims can eat in enemy territory. If they could not be eaten until the people had gathered for the division and the spoils had been distributed among them, that would be harmful for the army. I do not see any objection to eating such things within acceptable limits. I do not think, however, that anyone should store up any of it to take back to his family." Malik was asked whether it was proper for a man who obtained food in enemy territory and ate some of it and made provision so that there was some of it left over to keep and eat with his family, or to sell before he had come to his country and make use of its price. He said, "If he sells it while he is on a military expedition, I think that he should put its price into the booty of the Muslims. If he takes it back to his country, I see no objection to his eating it and using it if it is a small insignificant thing."

قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ: لَا أَرَى بَأْسًا أَنْ يَأْكُلَ الْمُسْلِمُونَ إِذَا دَخَلُوا أَرْضَ الْعَدُوِّ مِنْ طَعَامِهِمْ، مَا وَجَدُوا مِنْ ذلِكَ كُلِّهِ قَبْلَ أَنْ تَقَعَ الْمَقَاسِمُ. قَالَ مَالِكٌ: وَأَنَا أَرَى الْإِبِلَ، وَالْبَقَرَ، وَالْغَنَمَ بِمَنْزِلَةِ الطَّعَامِ. يَأْكُلُ مِنْهُ الْمُسْلِمُونَ إِذَا دَخَلُوا أَرْضَ الْعَدُوِّ. كَمَا يَأْكُلُونَ مِنَ الطَّعَامِ. قَالَ مَالِكٌ: وَلَوْ أَنَّ ذلِكَ لَا يُؤْكَلُ، حَتَّى يَحْضُرَ النَّاسُ الْمَقَاسِمَ، وَتُقْسَمَ بَيْنَهُمْ، أَضَرَّ ذلِكَ بِالْجُيُوشِ، فَلَا أَرَى بَأْسًا بِمَا أُكِلَ مِنْ ذلِكَ كُلِّهِ، عَلَى وَجْهِ الْمَعْرُوفِ، وَالْحَاجَةِ إِلَيْهِ، وَلَا أَرَى أَنْ يَدَّخِرَ أَحَدٌ مِنْ ذلِكَ شَيْئًا، يَرْجِعُ بِهِ إِلَى أَهْلِهِ. قَالَ: وَسُئِلَ مَالِكٌ عَنِ الرَّجُلِ يُصِيبُ الطَّعَامَ فِي أَرْضِ الْعَدُوِّ. فَيَأْكُلُ مِنْهُ، وَيَتَزَوَّدُ، فَيَفْضُلُ مِنْهُ شَيْءٌ، أَيَصْلُحُ لَهُ أَنْ يَحْبِسَهُ، فَيَأْكُلَهُ فِي أَهْلِهِ، أَوْ يَبِيعَهُ قَبْلَ أَنْ يَقْدَمَ بِلَادَهُ، فَيَنْتَفِعَ بِثَمَنِهِ؟ قَالَ مَالِكٌ: إِنْ بَاعَهُ وَهُوَ فِي الْغَزْوِ، فَإِنِّي أَرَى أَنْ يَجْعَلَ ثَمَنَهُ فِي غَنَائِمِ الْمُسْلِمِينَ، وَإِنْ بَلَغَ بِهِ بَلَدَهُ فَلَا أَرَى بَأْسًا أَنْ يَأْكُلَهُ، وَيَنْتَفِعَ بِهِ إِذَا كَانَ يَسِيرًا تَافِهًا

(with regards to above) Malik said, "I believe that was during rain."

قالَ يَحْيى، قالَ مالِكٌ: أُرى ذلِكَ كانَ فِي مَطَرٍ.

Malik said, "I do not consider that his words, 'has not discharged anything' refer to anything other than the discharges that break wudu."

قالَ يَحْيى، قالَ مالِكٌ: لاَ أرى قَوْلَهُ: ما لَمْ يُحْدِثْ، إلاَّ الإحْداثَ الَّذِي يَنْقُضُ الوُضُوءَ.

Yahya related to me that Malik said, "The sunna concerning the time of prayer on the ids of Fitr and Adha - and there is no disagreement amongst us about it - is that the imam leaves his house and as soon as he has reached the place of prayer the prayer falls due."

Yahya said that Malik was asked whether a man who prayed with the imam could leave before the khutba, and he said, "He should not leave until the imam leaves."

قالَ يَحْيى، قالَ مالِكٌ: مَضَتِ السُّنَّةُ الَّتِي لاَ اخْتِلاَفَ فِيها عِنْدَنا، فِي وقْتِ الفِطْرِ والأضْحى، أنَّ الإمامَ يَخْرُجُ مِن مَنزِلِهِ قَدْرَ ما يَبْلُغُ مُصَلاَّهُ، وقَدْ حَلَّتِ الصَّلاَةُ.

قالَ يَحْيى: وسُئِلَ مالِكٌ عَنْ رَجُلٍ صَلّى مَعَ الإمامِ يَوْمَ الفِطْرِ، هَلْ لَهُ أنْ يَنْصَرِفَ قَبْلَ أنْ يَسْمَعَ الخُطْبَةَ؟ فَقالَ: لاَ يَنْصَرِفُ حَتّى يَنْصَرِفَ الإمامُ.

Malik said that Nafi said, "I do not believe that Abdullah ibn Umar related it from anyone other than the Messenger of Allah ﷺ."

قالَ يَحْيى، قالَ مالِكٌ: قالَ نافِعٌ: لاَ أُرى عَبْدَ اللهِ (٣) حَدَّثَهُ إلاَّ عَنْ رَسُولِ اللهِ ﷺ.

Yahya related to me from Malik that he had heard the people of knowledge say, "Women do not have to raise their voices when they are doing talbiya, and a woman should only speak loudly enough to hear herself." Malik said, "Some one who is in ihram should not raise his voice when doing talbiya if he is in a mosque where there are groups of people. He should only speak loudly enough for himself and those who are near him to be able to hear, except in the Masjid alHaram and the mosque at Mina, where he should raise his voice." Malik said, "I have heard some of the people of knowledge recommending (people to do) talbiya at the end of every prayer and at every rise on the route."

مَالِكٌ ؛ أَنَّهُ سَمِعَ أَهْلَ الْعِلْمِ يَقُولُونَ: لَيْسَ عَلَى النِّسَاءِ رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ. لِتُسْمِعِ الْمَرْأَةُ نَفْسَهَا۔ قَالَ يَحْيَى، قَالَ مَالِكٌ: لَا يَرْفَعُ الْمُحْرِمُ صَوْتَهُ بِالْإِهْلَالِ فِي مَسَاجِدِ الْجَمَاعَاتِ يُسْمِعُ نَفْسَهُ، وَمَنْ يَلِيهِ. إِلَاّ فِي الْمَسْجِدِ الْحَرَامِ، وَمَسْجِدِ مِنًى، فَإِنَّهُ يَرْفَعُ صَوْتَهُ فِيهِمَا۔ قَالَ مَالِكٌ : سَمِعْتُ بَعْضَ أَهْلِ الْعِلْمِ يَسْتَحِبُّ التَّلْبِيَةَ دُبُرَ كُلِّ صَلَاةٍ، وَعَلَى كُلِّ شَرَفٍ مِنَ الْأَرْضِ۔

Yahya related to me from Malik that he had heard the people of knowledge say, "If someone goes into ihram to do hajj on its own, he cannot then go into ihram to do umra.'' Malik said, "This is what I have found the people of knowledge in our city doing."

مَالِكٌ ؛ أَنَّهُ سَمِعَ أَهْلَ الْعِلْمِ يَقُولُونَ: مَنْ أَهَلَّ بِحَجٍّ مُفْرَدٍ، ثُمَّ بَدَا لَهُ أَنْ يُهِلَّ بَعْدُ بِعُمْرَةٍ، فَلَيْسَ لَهُ ذلِكَ۔ قَالَ مَالِكٌ : وَذلِكَ الَّذِي أَدْرَكْتُ عَلَيْهِ أَهْلَ الْعِلْمِ بِبَلَدِنَا۔

Yahya related to me from Malik that he had heard some of the people of knowledge say, "If someone goes into ihram to do umra and then wants to go into ihram to do hajj as well, he can do so, as long as he has not done tawaf of the House and s'ay between Safa and Marwa. This is what Abdullah ibn 'Umar did when he said, 'If I am blocked from the House we shall do what we did when we were with the Messenger of Allah ﷺ.' He then turned to his companions and said, 'It is the same either way. I call you to witness that I have decided in favour of hajj and umra together. ' " Malik said, "The companions of the Messenger of Allah ﷺ went into ihram to do umra in the year of the farewell hajj, and the Messenger of Allah ﷺ said to them, 'Anyone that has a sacrificial animal with him should go into ihram to do hajj and umra together, and he should not come out of ihram until he has finished both.' "

null null

Malik said, "Someone who does umra in Shawwal, Dhu'l-Qada or Dhu'l-Hijja and then goes back to his people, and then returns and does hajj in that same year does not have to sacrifice an animal. Sacrificing an animal is only incumbent on some one who does umra in the months of hajj, and then stays in Makka and then does hajj. A person not from Makka who moves to Makka and establishes his home there and does umra in the months of the hajj and then begins his hajj there is not doing tamattu. He does not have to sacrifice an animal nor does he have to fast. He is in the same position as the people of Makka if he is one of those who are living there." Malik was asked whether a man from Makka who had gone to live in another town or had been on a journey and then returned to Makka with the intention of staying there, regardless of whether he had a family there or not, and entered it to do umra in the months of the hajj, and then began his hajj there, beginning his umra at the miqat of the Prophet ﷺ or at a place nearer than that, was doing tamattu or not? Malik answered, "He does not have to sacrifice an animal or fast as someone who is doing tamattu has to do. This is because Allah, the Blessed and Exalted, says in His Book, 'That is for someone whose family are not present at Masjid al-Haram. '

قَالَ يَحْيَى، قَالَ مَالِكٌ: مَنِ اعْتَمَرَ فِي شَوَّالٍ، أَوْ ذِي الْقَعْدَةِ، أَوْ ذِي الْحِجَّةِ، ثُمَّ رَجَعَ إِلَى أَهْلِهِ، ثُمَّ حَجَّ مِنْ عَامِهِ ذلِكَ فَلَيْسَ عَلَيْهِ هَدْيٌ. إِنَّمَا الْهَدْيُ عَلَى مَنِ اعْتَمَرَ فِي أَشْهُرِ الْحَجِّ. ثُمَّ أَقَامَ حَتَّى الْحَجِّ. ثُمَّ حَجَّ قَالَ مَالِكٌ: وَكُلُّ مَنِ انْقَطَعَ إِلَى مَكَّةَ مِنْ أَهْلِ الْآفَاقِ، وَسَكَنَهَا، ثُمَّ اعْتَمَرَ فِي أَشْهُرِ الْحَجِّ. ثُمَّ أَنْشَأَ الْحَجَّ مِنْهَا، فَلَيْسَ بِمُتَمَتِّعٍ. وَلَيْسَ عَلَيْهِ هَدْيٌ، وَلَا صِيَامٌ. وَهُوَ بِمَنْزِلَةِ أَهْلِ مَكَّةَ، إِذَا كَانَ مِنْ سَاكِنِيهَا. وَسُئِلَ مَالِكٌ عَنْ رَجُلٍ مِنْ أَهْلِ مَكَّةَ خَرَجَ إِلَى الرِّبَاطِ، أَوْ إِلَى سَفَرٍ مِنَ الْأَسْفَارِ، ثُمَّ رَجَعَ إِلَى مَكَّةَ. وَهُوَ يُرِيدُ الْإِقَامَةَ بِهَا. كَانَ لَهُ أَهْلٌ بِمَكَّةَ، أَوْ لَا أَهْلَ لَهُ بِهَا. فَدَخَلَهَا بِعُمْرَةٍ فِي أَشْهُرِ الْحَجِّ، ثُمَّ أَنْشَأَ الْحَجَّ، وَكَانَتْ عُمْرَتُهُ الَّتِي دَخَلَ بِهَا مِنْ مِيقَاتِ النَّبِيِّ ﷺ، أَوْ دُونَهُ. أَمُتَمَتِّعٌ مَنْ كَانَ عَلَى تِلْكَ الْحَالَةِ؟ فَقَالَ مَالِكٌ: لَيْسَ عَلَيْهِ مَا عَلَى الْمُتَمَتِّعِ مِنَ الْهَدْيِ، أَوِ الصِّيَامِ. وَذلِكَ أَنَّ اللهَ ﷻ، يَقُولُ فِي كِتَابِهِ: ﴿ذَلِكَ لِمَن لَمْ يَكُنْ أَهلُهُ حَاضِرِي ⦗٥٠٢⦘ المَسجِدِ الحَرَامِ﴾ [البقرة ٢: ١٩٦]

Malik said, "It is not halal to eat any game that has been hunted in the Haram, or has had a dog set after it in the Haram and then been killed outside the Haram. Anyone that does that has to pay a forfeit for what has been hunted. However, some one that sets his dog after game outside the Haram and then follows it until it is hunted down in the Haram does not have to pay any forfeit, unless he set the dog after the game near to the Haram. The game should not be eaten, however. If he set the dog loose near the Haram then he has to pay a forfeit for the game."

قَالَ مَالِكٌ: كُلُّ شَيْءٍ صِيدَ فِي الْحَرَمِ، أَوْ أُرْسِلَ عَلَيْهِ كَلْبٌ فِي الْحَرَمِ، فَقُتِلَ ذلِكَ الصَّيْدُ فِي الْحِلِّ. فَإِنَّهُ لَا يَحِلُّ أَكْلُهُ. وَعَلَى مَنْ فَعَلَ ذلِكَ، جَزَاءُ ذلِكَ الصَّيْدِ۔ فَأَمَّا الَّذِي يُرْسِلُ كَلْبَهُ عَلَى الصَّيْدِ فِي الْحِلِّ. فَيَطْلُبُهُ حَتَّى يَصِيدَهُ فِي الْحَرَمِ. فَإِنَّهُ لَا يُؤْكَلُ، وَلَيْسَ عَلَيْهِ فِي ذلِكَ جَزَاءٌ. إِلَاّ أَنْ يَكُونَ أَرْسَلَهُ عَلَيْهِ، وَهُوَ قَرِيبٌ مِنَ الْحَرَمِ. فَإِنْ أَرْسَلَهُ قَرِيبًا مِنَ الْحَرَمِ، فَعَلَيْهِ جَزَاؤُهُ

Malik said, "Allah, the Blessed and Exalted, says, 'O you who trust, do not kill game while you are in ihram. Whoever of you kills game intentionally has to pay a forfeit commensurate with what he has killed in cattle which two men from among you shall judge, a sacrificial animal which reaches the Kaba, or else he makes a kaffara of either feeding poor people or the equivalent of that in fasting, so that he may taste the consequences of what he has done.' " (Sura 5 ayat 95). Malik said, "Someone who hunts game when he is not in ihram and then kills it while he is in ihram is in the same position as someone who buys game while he is in ihram and then kills it. Allah has forbidden killing it, and so a man who does so has to pay a forfeit for it. The position that we go by in this matter is that a forfeit is assessed for anyone who kills game while he is in ihram." Yahya said that Malik said, "The best that I have heard about someone who kills game and is assessed for it is that the game which he has killed is assessed and its value in food is estimated and with that food he feeds each poor man a mudd, or fasts a day in place of each mudd. The number of poor men is considered, and if it is ten then he fasts ten days, and if it is twenty he fasts twenty days, according to how many people there are to be fed, even if there are more than sixty." Malik said, "I have heard that a forfeit is assessed for someone who kills game in the Haram while he is not in ihram in the same way that it is assessed for some one who kills game in the Haram while he is in ihram ."

قَالَ يَحْيَى، قَالَ مَالِكٌ: قَالَ اللهُ،: ﴿يّا أّيُّهَا الَّذِينَ آمَنُوا لا تَقْتُلُوا الصَّيدَ وَأَنْتُمْ حُرُمٌ وَمَن قَتَلَهُ مِنْكُم مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَديًا بَالِغَ الكَعْبَةِ أَو كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَو عَدْلُ ذَلِكَ صِيَامًا لِيَذُوقَ وَبَالَ أَمْرِهِ﴾ [المائدة ٥: ٩٥]، قَالَ مَالِكٌ: فَالَّذِي يَصِيدُ الصَّيْدَ وَهُوَ حَلَالٌ، ثُمَّ يَقْتُلُهُ وَهُوَ مُحْرِمٌ. بِمَنْزِلَةِ الَّذِي يَبْتَاعُهُ وَهُوَ مُحْرِمٌ، ثُمَّ يَقْتُلُهُ. وَقَدْ نَهَى الله عَنْ قَتْلِهِ. فَعَلَيْهِ جَزَاؤُهُ. قَالَ مَالِكٌ: وَالْأَمْرُ عِنْدَنَا أَنَّهُ مَنْ أَصَابَ الصَّيْدَ وَهُوَ مُحْرِمٌ حُكِمَ عَلَيْهِ. قَالَ مَالِكٌ: أَحْسَنُ مَا سَمِعْتُ فِي الَّذِي يَقْتُلُ الصَّيْدَ، فَيُحْكَمُ عَلَيْهِ فِيهِ، أَنْ يُقَوَّمَ الصَّيْدُ الَّذِي أَصَابَ، فَيُنْظَرَ كَمْ ثَمَنُهُ مِنَ الطَّعَامِ، فَيُطْعِمَ كُلَّ مِسْكِينٍ مُدًّا. أَوْ يَصُومَ مَكَانَ كُلِّ مُدٍّ يَوْمًا. وَيُنْظَرَ كَمْ عِدَّةُ الْمَسَاكِينِ. فَإِنْ كَانُوا عَشَرَةً، صَامَ عَشَرَةَ أَيَّامٍ. وَإِنْ كَانُوا عِشْرِينَ مِسْكِينًا، صَامَ عِشْرِينَ يَوْمًا. عَدَدَهُمْ مَا كَانُوا، وَإِنْ كَانُوا أَكْثَرَ مِنْ سِتِّينَ مِسْكِينًا. قَالَ يَحْيَى، قَالَ مَالِكٌ: سَمِعْتُ أَنَّهُ يُحْكَمُ عَلَى مَنْ قَتَلَ الصَّيْدَ فِي الْحَرَمِ وَهُوَ حَلَالٌ، بِمِثْلِ مَا يُحْكَمُ بِهِ عَلَى الْمُحْرِمِ، الَّذِي يَقْتُلُ الصَّيْدَ فِي الْحَرَمِ وَهُوَ مُحْرِمٌ

Yahya related to me that Malik said, "Someone whose passage to the House is blocked by an enemy is freed from every restriction of ihram, and should sacrifice his animal and shave his head wherever he has been detained, and there is nothing for him to make up afterwards." Yahya related to me from Malik that he had heard that when the Messenger of Allah ﷺ and his companions came out of ihram at al-Hudaybiya they sacrificed their sacrificial animals and shaved their heads, and were freed from all the restrictions of ihram without having done tawaf of the House and without their sacrificial animals reaching the Kaba. There is nothing known about the Messenger of Allah ﷺ ever telling any of his companions, or anybody else that was with him, to make up for anything they had missed or to go back to doing anything they had not finished doing.

أَنَّ رَسُولَ اللهِ ﷺ حَلَّ هُوَ، وَأَصْحَابُهُ بِالْحُدَيْبِيَةِ. فَنَحَرُوا الْهَدْيَ. وَحَلَقُوا رُؤُوسَهُمْ. وَحَلُّوا مِنْ كُلِّ شَيْءٍ قَبْلَ أَنْ يَطُوفُوا بِالْبَيْتِ. وَقَبْلَ أَنْ يَصِلَ إِلَيْهِ الْهَدْيُ. ثُمَّ لَمْ نَعْلَمْ أَنَّ رَسُولَ اللهِ ﷺ أَمَرَ أَحَدًا مِنْ أَصْحَابِهِ، وَلَا مِمَّنْ كَانَ مَعَهُ، أَنْ يَقْضُوا شَيْئًا، وَلَا يَعُودُوا لِشَيْءٍ.

Yahya related to me from Malik that he had heard the people of knowledge say, "Someone who dedicates a sacrificial animal for compensation or as part of the hajj should not eat from it."

وَحَدَّثَنِي عَنْ مَالِكٍ أَنَّهُ سَمِعَ أَهْلَ الْعِلْمِ يَقُولُونَ لاَ يَأْكُلُ صَاحِبُ الْهَدْىِ مِنَ الْجَزَاءِ وَالنُّسُكِ

Malik said, "There is no harm in buying dates from specified trees or a specified orchard or buying milk from specified sheep when the buyer starts to take them as soon as he has payed the price. That is like buying oil from a container. A man buys some of it for a dinar or two and gives his gold and stipulates that it be measured out for him. There is no harm in that. If the container breaks and the oil is wasted, the buyer has his gold back and there is no transaction between them." Malik said, "There is no harm in everything which is taken right away as it is, like fresh milk and fresh picked dates which the buyer can take on a day-to-day basis. If the supply runs out before the buyer has what he has paid for in full, the seller gives him back the portion of the gold that is owed to him, or else the buyer takes other goods from him to the value of what he is owed and which they mutually agree about. The buyer should stay with the seller until he has taken it. It is disapproved of for the seller to leave because the transaction would then come into the forbidden category of a debt for a debt. If a stated time period for payment or delivery enters into the transaction, it is also disapproved. Delay and deferment are not permitted in it, and are only acceptable when it is standard practice on definite terms by which the seller guarantees it to the buyer, but this is not to be from one specific orchard or from any specific ewes." Malik was asked about a man who bought an orchard from another man in which there were various types of palm-trees - excellent ajwa palms, good kabis palms, adhq palms and othertypes. The seller kept aside from the sale the produce of a certain palm of his choice. Malik said, "That is not good because if he does that, and keeps aside, for instance, dates of the ajwa variety whose yield would be 15 sa, and he picks the dates of the kabis in their place, and the yield of their dates is 10 sa or he picks the ajwa which yield 15 sa and leaves the kabis which yield 10 sa, it is as if he bought the ajwa for the kabis making allowances for their difference of quality. This is the same as if a man dealing with a man who has heaps of dates before him - a heap of 15 sa of ajwa, a heap of 10 sa of kabis, and a heap of 12 sa of cadhq, gives the owner of the dates a dinar to let him choose and take whichever of the heaps he likes." Malik said, "That is not good." Malik was asked what a man who bought fresh dates from the owner of an orchard and advanced him a dinar was entitled to if the crop was spoilt. Malik said, "The buyer makes a reckoning with the owner of the orchard and takes what is due to him of the dinar. If the buyer has taken two-thirds of a dinar's worth of dates, he gets back the third of a dinar which is owed him. If the buyer has taken three-quarters of a dinar's worth of dates, then he gets back the quarter which is owed to him, or they come to a mutual agreement, and the buyer takes what is owed him from his dinar from the owner of the orchard in something else of his choosing. If, for instance, he prefers to take dry dates or some other goods, he takes them according to what is due. If he takes dry dates or some other goods, he should stay with him until he has been paid in full." Malik said, "This is the same situation as hiring out a specified riding-camel or hiring out a slave tailor, carpenter or some other kind of worker or letting a house and taking payment in advance for the hire of the slave or the rent of the house or camel. Then an accident happens to what has been hired resulting in death or something else. The owner of the camel, slave or house returns what remains of the rent of the camel, the hire of the slave or the rent of the house to the one who advanced him the money, and the owner reckons what will settle that up in full. If, for instance, he has provided half of what the man paid for, he returns the remaining half of what he advanced, or according to whatever amount is due." Malik said, "Paying in advance for something which is on hand is only good when the buyer takes possession of what he has paid for as soon as he hands over the gold, whether it be slave, camel, or house, or in the case of dates, he starts to pick them as soon as he has paid the money." It is not good that there be any deferment or credit in such a transaction. Malik said, "An example illustrating what is disapproved of in this situation is that, for instance, a man may say that he will pay someone in advance for the use of his camel to ride in the hajj, and the hajj is still some time off, or he may say something similar to that about a slave or a house. When he does that, he only pays the money in advance on the understanding that if he finds the camel to be sound at the time the hire is due to begin, he will take it by virtue of what he has already paid. If an accident, or death, or something happens to the camel, then he will get his money back and the money he paid in advance will be considered as a loan." Malik said, "This is distinct from someone who takes immediate possession of what he rents or hires, so that it does not fall into the category of 'uncertainty,' or disapproved payment in advance. That is following a common practice. An example of that is that a man buys a slave, or slave-girl, and takes possession of them and pays their price. If something happens to them within the period of the year indemnification contract, he takes his gold back from the one from whom he bought it. There is no harm in that. This is the precedent of the sunna in the matter of selling slaves." Malik said, "Someone who rents a specified slave, or hires a specified camel, for a future date, at which time he will take possession of the camel or slave, has not acted properly because he did not take possession of what he rented or hired, nor is he advancing a loan which the person is responsible to pay back."

قالَ مالِكٌ: "مَنِ اشْتَرى ثَمَرًا مِن نَخْلٍ مُسَمّاةٍ أوْ حائِطٍ مُسَمًّى، أوْ لَبَنًا مِن غَنَمٍ مُسَمّاةٍ إنَّهُ لا بَأْسَ بِذَلِكَ، إذا كانَ يُؤْخَذُ عاجِلًا يَشْرَعُ المُشْتَرِي فِي أخْذِهِ عِنْدَ دَفْعِهِ الثَّمَنَ، وإنَّما مَثَلُ ذَلِكَ بِمَنزِلَةِ راوِيَةِ زَيْتٍ يَبْتاعُ مِنها رَجُلٌ بِدِينارٍ أوْ دِينارَيْنِ، ويُعْطِيهِ ذَهَبَهُ ويَشْتَرِطُ عَلَيْهِ أنْ يَكِيلَ لَهُ مِنها، فَهَذا لا بَأْسَ بِهِ، فَإنِ انْشَقَّتِ الرّاوِيَةُ فَذَهَبَ زَيْتُها، فَلَيْسَ لِلْمُبْتاعِ إلّا ذَهَبُهُ، ولا يَكُونُ بَيْنَهُما بَيْعٌ، وأمّا كُلُّ شَيْءٍ كانَ حاضِرًا يُشْتَرى عَلى وجْهِهِ مِثْلُ اللَّبَنِ إذا حُلِبَ، والرُّطَبِ يُسْتَجْنى، فَيَأْخُذُ المُبْتاعُ يَوْمًا بِيَوْمٍ، فَلا بَأْسَ بِهِ، فَإنْ فَنِيَ قَبْلَ أنْ يَسْتَوْفِيَ المُشْتَرِي ما اشْتَرى رَدَّ عَلَيْهِ البائِعُ مِن ذَهَبِهِ بِحِسابِ ما بَقِيَ لَهُ، أوْ يَأْخُذُ مِنهُ المُشْتَرِي سِلْعَةً، بِما بَقِيَ لَهُ يَتَراضَيانِ عَلَيْها، ولا يُفارِقُهُ حَتّى يَأْخُذَها، فَإنْ فارَقَهُ، فَإنَّ ذَلِكَ مَكْرُوهٌ لِأنَّهُ يَدْخُلُهُ الدَّيْنُ بِالدَّيْنِ، وقَدْ نُهِيَ عَنِ الكالِئِ بِالكالِئِ، فَإنْ وقَعَ فِي بَيْعِهِما أجَلٌ فَإنَّهُ مَكْرُوهٌ ولا يَحِلُّ فِيهِ تَأْخِيرٌ ولا نَظِرَةٌ، ولا يَصْلُحُ إلّا بِصِفَةٍ مَعْلُومَةٍ إلى أجَلٍ مُسَمًّى، فَيَضْمَنُ ذَلِكَ البائِعُ لِلْمُبْتاعِ، ولا يُسَمّى ذَلِكَ فِي حائِطٍ بِعَيْنِهِ، ولا فِي غَنَمٍ بِأعْيانِها «وسُئِلَ مالِكٌ عَنِ الرَّجُلِ يَشْتَرِي مِنَ الرَّجُلِ الحائِطَ فِيهِ ألْوانٌ مِنَ النَّخْلِ مِنَ العَجْوَةِ والكَبِيسِ والعَذْقِ، وغَيْرِ ذَلِكَ مِن ألْوانِ التَّمْرِ، فَيَسْتَثْنِي مِنها ثَمَرَ النَّخْلَةِ أوِ النَّخَلاتِ يَخْتارُها مِن نَخْلِهِ؟ فَقالَ مالِكٌ:»ذَلِكَ لا يَصْلُحُ لِأنَّهُ إذا صَنَعَ ذَلِكَ تَرَكَ ثَمَرَ النَّخْلَةِ مِنَ العَجْوَةِ، ومَكِيلَةُ ثَمَرِها خَمْسَةَ عَشَرَ صاعًا وأخَذَ مَكانَها ثَمَرَ نَخْلَةٍ مِنَ الكَبِيسِ، ومَكِيلَةُ ثَمَرِها عَشَرَةُ أصْوُعٍ، فَإنْ أخَذَ العَجْوَةَ الَّتِي فِيها خَمْسَةَ عَشَرَ صاعًا، وتَرَكَ الَّتِي فِيها عَشْرَةُ أصْوُعٍ مِنَ الكَبِيسِ فَكَأنَّهُ اشْتَرى العَجْوَةَ بِالكَبِيسِ مُتَفاضِلًا، وذَلِكَ مِثْلُ أنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ بَيْنَ يَدَيْهِ صُبَرٌ مِنَ التَّمْرِ قَدْ صَبَّرَ العَجْوَةَ، فَجَعَلَها خَمْسَةَ عَشَرَ صاعًا، وجَعَلَ صُبْرَةَ الكَبِيسِ عَشَرَةَ آصُعٍ، وجَعَلَ صُبْرَةَ العَذْقِ اثْنَيْ عَشَرَ صاعًا، فَأعْطى صاحِبَ التَّمْرِ دِينارًا عَلى أنَّهُ يَخْتارُ فَيَأْخُذُ أيَّ تِلْكَ الصُّبَرِ شاءَ، قالَ مالِكٌ: فَهَذا لا يَصْلُحُ «وسُئِلَ مالِكٌ عَنِ الرَّجُلِ يَشْتَرِي الرُّطَبَ مِن صاحِبِ الحائِطِ فَيُسْلِفُهُ الدِّينارَ، ماذا لَهُ إذا ذَهَبَ رُطَبُ ذَلِكَ الحائِطِ؟ قالَ مالِكٌ: «يُحاسِبُ صاحِبَ الحائِطِ ثُمَّ يَأْخُذُ ما بَقِيَ لَهُ مِن دِينارِهِ، إنْ كانَ أخَذَ بِثُلُثَيْ دِينارٍ رُطَبًا أخَذَ ثُلُثَ الدِّينارِ الَّذِي بَقِيَ لَهُ، وإنْ كانَ أخَذَ ثَلاثَةَ أرْباعِ دِينارِهِ رُطَبًا، أخَذَ الرُّبُعَ الَّذِي بَقِيَ لَهُ، أوْ يَتَراضَيانِ بَيْنَهُما، فَيَأْخُذُ بِما بَقِيَ لَهُ مِن دِينارِهِ عِنْدَ صاحِبِ الحائِطِ ما بَدا لَهُ إنْ أحَبَّ أنْ يَأْخُذَ تَمْرًا أوْ سِلْعَةً سِوى التَّمْرِ أخَذَها بِما فَضَلَ لَهُ، فَإنْ أخَذَ تَمْرًا أوْ سِلْعَةً أُخْرى فَلا يُفارِقْهُ حَتّى يَسْتَوْفِيَ ذَلِكَ مِنهُ» قالَ مالِكٌ: «وإنَّما هَذا بِمَنزِلَةِ أنْ يُكْرِيَ الرَّجُلُ الرَّجُلَ راحِلَةً بِعَيْنِها أوْ يُؤاجِرَ غُلامَهُ الخَيّاطَ أوِ النَّجّارَ أوِ العَمّالَ لِغَيْرِ ذَلِكَ مِنَ الأعْمالِ، أوْ يُكْرِيَ مَسْكَنَهُ، ويَسْتَلِفَ إجارَةَ ذَلِكَ الغُلامِ، أوْ كِراءَ ذَلِكَ المَسْكَنِ، أوْ تِلْكَ الرّاحِلَةِ، ثُمَّ يَحْدُثُ فِي ذَلِكَ حَدَثٌ بِمَوْتٍ أوْ غَيْرِ ذَلِكَ، فَيَرُدُّ رَبُّ الرّاحِلَةِ، أوِ العَبْدِ أوِ المَسْكَنِ إلى الَّذِي سَلَّفَهُ ما بَقِيَ مِن كِراءِ الرّاحِلَةِ، أوْ إجارَةِ العَبْدِ، أوْ كِراءِ المَسْكَنِ، يُحاسِبُ صاحِبَهُ بِما اسْتَوْفى مِن ذَلِكَ، إنْ كانَ اسْتَوْفى نِصْفَ حَقِّهِ رَدَّ عَلَيْهِ النِّصْفَ الباقِيَ الَّذِي لَهُ عِنْدَهُ، وإنْ كانَ أقَلَّ مِن ذَلِكَ أوْ أكْثَرَ فَبِحِسابِ ذَلِكَ يَرُدُّ إلَيْهِ ما بَقِيَ لَهُ» قالَ مالِكٌ:»ولا يَصْلُحُ التَّسْلِيفُ فِي شَيْءٍ مِن هَذا، يُسَلَّفُ فِيهِ بِعَيْنِهِ، إلّا أنْ يَقْبِضَ المُسَلِّفُ ما سَلَّفَ فِيهِ عِنْدَ دَفْعِهِ الذَّهَبَ إلى صاحِبِهِ، يَقْبِضُ العَبْدَ أوِ الرّاحِلَةَ أوِ المَسْكَنَ أوْ يَبْدَأُ فِيما اشْتَرى مِنَ الرُّطَبِ. فَيَأْخُذُ مِنهُ عِنْدَ دَفْعِهِ الذَّهَبَ إلى صاحِبِهِ، لا يَصْلُحُ أنْ يَكُونَ فِي شَيْءٍ مِن ذَلِكَ تَأْخِيرٌ ولا أجَلٌ «قالَ مالِكٌ:»وتَفْسِيرُ ما كُرِهَ مِن ذَلِكَ، أنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ: أُسَلِّفُكَ فِي راحِلَتِكَ فُلانَةَ أرْكَبُها فِي الحَجِّ، وبَيْنَهُ وبَيْنَ الحَجِّ أجَلٌ مِنَ الزَّمانِ، أوْ يَقُولَ مِثْلَ ذَلِكَ فِي العَبْدِ أوِ المَسْكَنِ، فَإنَّهُ إذا صَنَعَ ذَلِكَ كانَ إنَّما يُسَلِّفُهُ ذَهَبًا، عَلى أنَّهُ إنْ وجَدَ تِلْكَ الرّاحِلَةَ صَحِيحَةً لِذَلِكَ الأجَلِ الَّذِي سَمّى لَهُ، فَهِيَ لَهُ بِذَلِكَ الكِراءِ، وإنْ حَدَثَ بِها حَدَثٌ مِن مَوْتٍ أوْ غَيْرِهِ رَدَّ عَلَيْهِ ذَهَبَهُ، وكانَتْ عَلَيْهِ عَلى وجْهِ السَّلَفِ عِنْدَهُ " قالَ مالِكٌ: «وإنَّما فَرَقَ بَيْنَ ذَلِكَ القَبْضُ مَن قَبَضَ ما اسْتَأْجَرَ أوِ اسْتَكْرى فَقَدْ خَرَجَ مِنَ الغَرَرِ والسَّلَفِ الَّذِي يُكْرَهُ، وأخَذَ أمْرًا مَعْلُومًا، وإنَّما مَثَلُ ذَلِكَ أنْ يَشْتَرِيَ الرَّجُلُ العَبْدَ أوِ الوَلِيدَةَ فَيَقْبِضَهُما، ويَنْقُدَ أثْمانَهُما، فَإنْ حَدَثَ بِهِما حَدَثٌ مِن عُهْدَةِ السَّنَةِ، أخَذَ ذَهَبَهُ مِن صاحِبِهِ الَّذِي ابْتاعَ مِنهُ، فَهَذا لا بَأْسَ بِهِ وبِهَذا مَضَتِ السُّنَّةُ فِي بَيْعِ الرَّقِيقِ» قالَ مالِكٌ: «ومَنِ اسْتَأْجَرَ عَبْدًا بِعَيْنِهِ، أوْ تَكارى راحِلَةً بِعَيْنِها إلى أجَلٍ. يَقْبِضُ العَبْدَ أوِ الرّاحِلَةَ إلى ذَلِكَ الأجَلِ. فَقَدْ عَمِلَ بِما لا يَصْلُحُ. لا هُوَ قَبَضَ ما اسْتَكْرى أوِ اسْتَأْجَرَ، ولا هُوَ سَلَّفَ فِي دَيْنٍ يَكُونُ ضامِنًا عَلى صاحِبِهِ حَتّى يَسْتَوْفِيَهُ»

Malik said, "The generally agreed on way of doing things among us is that some one who buys some fruit, fresh or dry, should not resell it until he gets full possession of it. He should not barter things of the same type, except hand to hand. Whatever can be made into dry fruit to be stored and eaten, should not be bartered for its own kind, except hand to hand, like for like, when it is the same kind of fruit. In the case of two different kinds of fruit, there is no harm in bartering two of one kind for one of another, hand to hand on the spot. It is not good to set delayed terms. As for produce which is not dried and stored but is eaten fresh like water melon, cucumber, melon, carrots, citron, medlars, pomegranates, and soon, which when dried no longer counts as fruit, and is not a thing which is stored up as is fruit, I think that it is quite proper to barter such things two for one of the same variety hand to hand. If no term enters into it, there is no harm in it."

قالَ مالِكٌ: «الأمْرُ المُجْتَمَعُ عَلَيْهِ عِنْدَنا، أنَّ مَنِ ابْتاعَ شَيْئًا مِنَ الفاكِهَةِ مِن رَطْبِها أوْ يابِسِها، فَإنَّهُ لا يَبِيعُهُ حَتّى يَسْتَوْفِيَهُ، ولا يُباعُ شَيْءٌ مِنها بَعْضُهُ بِبَعْضٍ، إلّا يَدًا بِيَدٍ، وما كانَ مِنها مِمّا يَيْبَسُ، فَيَصِيرُ فاكِهَةً يابِسَةً تُدَّخَرُ، وتُؤْكَلُ، فَلا يُباعُ بَعْضُهُ بِبَعْضٍ إلّا يَدًا بِيَدٍ، ومِثْلًا بِمِثْلٍ إذا كانَ مِن صِنْفٍ واحِدٍ، فَإنْ كانَ مِن صِنْفَيْنِ مُخْتَلِفَيْنِ، فَلا بَأْسَ بِأنْ يُباعَ مِنهُ اثْنانِ بِواحِدٍ يَدًا بِيَدٍ، ولا يَصْلُحُ إلى أجَلٍ، وما كانَ مِنها مِمّا لا يَيْبَسُ ولا يُدَّخَرُ، وإنَّما يُؤْكَلُ رَطْبًا كَهَيْئَةِ البِطِّيخِ والقِثّاءِ والخِرْبِزِ، والجَزَرِ والأُتْرُجِّ، والمَوْزِ والرُّمّانِ وما كانَ مِثْلَهُ، وإنْ يَبِسَ لَمْ يَكُنْ فاكِهَةً بَعْدَ ذَلِكَ، ولَيْسَ هُوَ مِمّا يُدَّخَرُ، ويَكُونُ فاكِهَةً، قالَ: فَأراهُ حَقِيقًا أنْ يُؤْخَذَ مِنهُ مِن صِنْفٍ واحِدٍ اثْنانِ بِواحِدٍ يَدًا بِيَدٍ، فَإذا لَمْ يَدْخُلْ فِيهِ شَيْءٌ مِنَ الأجَلِ فَإنَّهُ لا بَأْسَ بِهِ»

Malik said, "Another example of that is that the Messenger of Allah ﷺ forbade the sale called muzabana and granted an indulgence in the ariya for computing the equivalent in dates. It was distinguished between them that the muzabana-sale was based on shrewdness and trade, and the ariya sale was based on a favour rendered, and there was no shrewdness in it." Malik said, "A man must not buy food for a fourth, a third, or a fraction of a dirham on the basis that he be given that food on credit. There is no harm in a man buying food for a fraction of a dirham on credit and then he gives a dirham and takes goods with what remains of his dirham because he gave the fraction he owed as silver, and took goods to make up the rest of his dirham. There is no harm in that transaction." Malik said, "There is no harm in a man placing a dirham with another man and then taking from him known goods for a fourth, third, or a known fraction. If there was not a known price on the goods and the man said, 'I will take them from you for the price of each day,' this is not halal because there is uncertainty. It might be less one time, and more another time, and they would not part with a known sale." Malik said, "If someone sells some food without measuring precisely and does not exclude any of it from the sale and then it occurs to him to buy some of it, it is not good for him to buy any of it except what it would be permitted for him to exclude from it. That is a third or less. If it is more than a third, it becomes muzabana and is disapproved. He must only purchase from what he would be permitted to exclude, and he is only permitted to exclude a third or less than that. This is the way of doing things in which there is no dispute with us."

قَالَ مَالِكٌ وَمِمَّا يُشْبِهُ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ﷺ نَهَى عَنْ بَيْعِ الْمُزَابَنَةِ وَأَرْخَصَ فِي بَيْعِ الْعَرَايَا بِخَرْصِهَا مِنَ التَّمْرِ وَإِنَّمَا فُرِقَ بَيْنَ ذَلِكَ أَنَّ بَيْعَ الْمُزَابَنَةِ بَيْعٌ عَلَى وَجْهِ الْمُكَايَسَةِ وَالتِّجَارَةِ وَأَنَّ بَيْعَ الْعَرَايَا عَلَى وَجْهِ الْمَعْرُوفِ لاَ مُكَايَسَةَ فِيهِ قَالَ مَالِكٌ وَلاَ يَنْبَغِي أَنْ يَشْتَرِيَ رَجُلٌ طَعَامًا بِرُبُعٍ أَوْ ثُلُثٍ أَوْ كِسْرٍ مِنْ دِرْهَمٍ عَلَى أَنْ يُعْطَى بِذَلِكَ طَعَامًا إِلَى أَجَلٍ وَلاَ بَأْسَ أَنْ يَبْتَاعَ الرَّجُلُ طَعَامًا بِكِسْرٍ مِنْ دِرْهَمٍ إِلَى أَجَلٍ ثُمَّ يُعْطَى دِرْهَمًا وَيَأْخُذُ بِمَا بَقِيَ لَهُ مِنْ دِرْهَمِهِ سِلْعَةً مِنَ السِّلَعِ لأَنَّهُ أَعْطَى الْكِسْرَ الَّذِي عَلَيْهِ فِضَّةً وَأَخَذَ بِبَقِيَّةِ دِرْهَمِهِ سِلْعَةً فَهَذَا لاَ بَأْسَ بِهِ قَالَ مَالِكٌ وَلاَ بَأْسَ أَنْ يَضَعَ الرَّجُلُ عِنْدَ الرَّجُلِ دِرْهَمًا ثُمَّ يَأْخُذُ مِنْهُ بِرُبُعٍ أَوْ بِثُلُثٍ أَوْ بِكِسْرٍ مَعْلُومٍ سِلْعَةً مَعْلُومَةً فَإِذَا لَمْ يَكُنْ فِي ذَلِكَ سِعْرٌ مَعْلُومٌ وَقَالَ الرَّجُلُ آخُذُ مِنْكَ بِسِعْرِ كُلِّ يَوْمٍ فَهَذَا لاَ يَحِلُّ لأَنَّهُ غَرَرٌ يَقِلُّ مَرَّةً وَيَكْثُرُ مَرَّةً وَلَمْ يَفْتَرِقَا عَلَى بَيْعٍ مَعْلُومٍ قَالَ مَالِكٌ وَمَنْ بَاعَ طَعَامًا جِزَافًا وَلَمْ يَسْتَثْنِ مِنْهُ شَيْئًا ثُمَّ بَدَا لَهُ أَنْ يَشْتَرِيَ مِنْهُ شَيْئًا فَإِنَّهُ لاَ يَصْلُحُ لَهُ أَنْ يَشْتَرِيَ مِنْهُ شَيْئًا إِلاَّ مَا كَانَ يَجُوزُ لَهُ أَنْ يَسْتَثْنِيَ مِنْهُ وَذَلِكَ الثُّلُثُ فَمَا دُونَهُ فَإِنْ زَادَ عَلَى الثُّلُثِ صَارَ ذَلِكَ إِلَى الْمُزَابَنَةِ وَإِلَى مَا يُكْرَهُ فَلاَ يَنْبَغِي لَهُ أَنْ يَشْتَرِيَ مِنْهُ شَيْئًا إِلاَّ مَا كَانَ يَجُوزُ لَهُ أَنْ يَسْتَثْنِيَ مِنْهُ وَلاَ يَجُوزُ لَهُ أَنْ يَسْتَثْنِيَ مِنْهُ إِلاَّ الثُّلُثَ فَمَا دُونَهُ وَهَذَا الأَمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنَا

Malik said, "It is the generally agreed on way of doing things among us that the meat of camels, cattle, sheep and so on is not to be bartered one for one, except like for like, weight for weight, from hand to hand. There is no harm in that. If it is not weighed, then it is estimated to be like for like from hand to hand." Malik said, "There is no harm in bartering the meat of fish for the meat of camels, cattle, and sheep and so on two or more for one, from hand to hand. If delayed terms enter the transaction however, there is no good in it." Malik said, "I think that poultry is different from the meat of cattle and fish. I see no harm in selling some of it for something different, more of one than another, from hand to hand. None of that is to be sold on delayed terms."

قالَ مالِكٌ: «الأمْرُ المُجْتَمَعُ عَلَيْهِ عِنْدَنا فِي لَحْمِ الإبِلِ والبَقَرِ والغَنَمِ، وما أشْبَهَ ذَلِكَ مِنَ الوُحُوشِ، أنَّهُ لا يُشْتَرى بَعْضُهُ بِبَعْضٍ، إلّا مِثْلًا بِمِثْلٍ، وزْنًا بِوَزْنٍ، يَدًا بِيَدٍ، ولا بَأْسَ بِهِ وإنْ لَمْ يُوزَنْ، إذا تَحَرّى أنْ يَكُونَ مِثْلًا بِمِثْلٍ يَدًا بِيَدٍ» قالَ مالِكٌ: «ولا بَأْسَ بِلَحْمِ الحِيتانِ، بِلَحْمِ الإبِلِ والبَقَرِ والغَنَمِ، وما أشْبَهَ ذَلِكَ مِنَ الوُحُوشِ كُلِّها، اثْنَيْنِ بِواحِدٍ وأكْثَرَ مِن ذَلِكَ يَدًا بِيَدٍ، فَإنْ دَخَلَ ذَلِكَ الأجَلُ فَلا خَيْرَ فِيهِ» قالَ مالِكٌ: «وأرى لُحُومَ الطَّيْرِ كُلَّها مُخالِفَةً لِلُحُومِ الأنْعامِ، والحِيتانِ، فَلا أرى بَأْسًا بِأنْ يُشْتَرى بَعْضُ ذَلِكَ بِبَعْضٍ مُتَفاضِلًا يَدًا بِيَدٍ، ولا يُباعُ شَيْءٌ مِن ذَلِكَ إلى أجَلٍ»

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."

قالَ مالِكٌ: «الأمْرُ عِنْدَنا فِيما كانَ مِمّا يُوزَنُ مِن غَيْرِ الذَّهَبِ والفِضَّةِ: مِنَ النُّحاسِ والشَّبَهِ والرَّصاصِ والآنُكِ، والحَدِيدِ، والقَضْبِ والتِّينِ، والكُرْسُفِ وما أشْبَهَ ذَلِكَ، مِمّا يُوزَنُ، فَلا بَأْسَ بِأنْ يُؤْخَذَ مِن صِنْفٍ واحِدٍ اثْنانِ بِواحِدٍ يَدًا بِيَدٍ، ولا بَأْسَ أنْ يُؤْخَذَ رِطْلُ حَدِيدٍ بِرِطْلَيْ حَدِيدٍ ورِطْلُ صُفْرٍ بِرِطْلَيْ صُفْرٍ» قالَ مالِكٌ: «ولا خَيْرَ فِيهِ اثْنانِ بِواحِدٍ مِن صِنْفٍ واحِدٍ إلى أجَلٍ، فَإذا اخْتَلَفَ الصِّنْفانِ مِن ذَلِكَ، فَبانَ اخْتِلافُهُما، فَلا بَأْسَ بِأنْ يُؤْخَذَ مِنهُ اثْنانِ بِواحِدٍ إلى أجَلٍ، فَإنْ كانَ الصِّنْفُ مِنهُ يُشْبِهُ الصِّنْفَ الآخَرَ، وإنِ اخْتَلَفا فِي الِاسْمِ مِثْلُ الرَّصاصِ والآنُكِ والشَّبَهِ والصُّفْرِ فَإنِّي أكْرَهُ أنْ يُؤْخَذَ مِنهُ اثْنانِ بِواحِدٍ إلى أجَلٍ» قالَ مالِكٌ: «وما اشْتَرَيْتَ مِن هَذِهِ الأصْنافِ كُلِّها، فَلا بَأْسَ أنْ تَبِيعَهُ قَبْلَ أنْ تَقْبِضَهُ مِن غَيْرِ صاحِبِهِ الَّذِي اشْتَرَيْتَهُ مِنهُ، إذا قَبَضْتَ ثَمَنَهُ، إذا كُنْتَ اشْتَرَيْتَهُ كَيْلًا أوْ وزْنًا، فَإنِ اشْتَرَيْتَهُ جِزافًا فَبِعْهُ مِن غَيْرِ الَّذِي اشْتَرَيْتَهُ مِنهُ، بِنَقْدٍ أوْ إلى أجَلٍ، وذَلِكَ أنَّ ضَمانَهُ مِنكَ إذا اشْتَرَيْتَهُ جِزافًا، ولا يَكُونُ ضَمانُهُ مِنكَ إذا اشْتَرَيْتَهُ وزْنًا حَتّى تَزِنَهُ وتَسْتَوْفِيَهُ، وهَذا أحَبُّ ما سَمِعْتُ إلَيَّ فِي هَذِهِ الأشْياءِ كُلِّها، وهُوَ الَّذِي لَمْ يَزَلْ عَلَيْهِ أمْرُ النّاسِ عِنْدَنا» -[٦٦٢]- قالَ مالِكٌ: «الأمْرُ عِنْدَنا فِيما يُكالُ أوْ يُوزَنُ مِمّا لا يُؤْكَلُ ولا يُشْرَبُ مِثْلُ: العُصْفُرِ والنَّوى، والخَبَطِ والكَتَمِ وما يُشْبِهُ ذَلِكَ، أنَّهُ لا بَأْسَ بِأنْ يُؤْخَذَ مِن كُلِّ صِنْفٍ مِنهُ اثْنانِ بِواحِدٍ يَدًا بِيَدٍ، ولا يُؤْخَذُ مِن صِنْفٍ واحِدٍ مِنهُ اثْنانِ بِواحِدٍ إلى أجَلٍ، فَإنِ اخْتَلَفَ الصِّنْفانِ فَبانَ اخْتِلافُهُما، فَلا بَأْسَ بِأنْ يُؤْخَذَ مِنهُما اثْنانِ بِواحِدٍ إلى أجَلٍ، وما اشْتُرِيَ مِن هَذِهِ الأصْنافِ كُلِّها، فَلا بَأْسَ بِأنْ يُباعَ قَبْلَ أنْ يُسْتَوْفى إذا قَبَضَ ثَمَنَهُ مِن غَيْرِ صاحِبِهِ الَّذِي اشْتَراهُ مِنهُ» قالَ مالِكٌ: "وكُلُّ شَيْءٍ يَنْتَفِعُ بِهِ النّاسُ مِنَ الأصْنافِ كُلِّها، وإنْ كانَتِ الحَصْباءَ والقَصَّةَ، فَكُلُّ واحِدٍ مِنهُما بِمِثْلَيْهِ إلى أجَلٍ فَهُوَ رِبًا، وواحِدٌ مِنهُما بِمِثْلِهِ وزِيادَةُ شَيْءٍ مِنَ الأشْياءِ إلى أجَلٍ فَهُوَ رِبًا