It is narrated from Ja'far bin Muhammad, his father said: Presenting a book or a hadith is the same thing.

Dawud bin Ata (mawla al-Muzaniyyin) said: Zayd bin Aslam considered presenting a book or a hadith to be the same, and Ibn Abi Dhi'b also held this opinion.

Mutarrif (bin Abdullah bin Mutarrif) said: Imam Malik, may Allah have mercy on him, considered presenting a book and reciting a hadith to be equal.

It is narrated from A’mash, Ibrahim said: (The other person) will stand to the left of the Imam. I informed them that, through the way of Samī‘ al-Zayyāt, Sayyiduna Abdullah ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (peace and blessings be upon him) made him stand on his right side (in prayer), and then (Ibrahim) adopted this as his practice.

Aqar bin Mughirah bin Shu’bah narrated from his father, Sayyiduna Mughirah bin Shu’bah (may Allah be pleased with him), that Sayyiduna Umar (may Allah be pleased with him) asked the people: Has any of you heard from the Messenger of Allah (peace and blessings be upon him) about the fetus (janin)? So Sayyiduna Mughirah bin Shu’bah (may Allah be pleased with him) stood up and said: The Prophet (peace and blessings be upon him) gave a ruling in this matter to give a slave man or slave woman (as blood money). Sayyiduna Umar (may Allah be pleased with him) then asked the people again, so the one for whom this ruling was given stood up and said: The Prophet (peace and blessings be upon him) ruled for me, in exchange for the fetus, to give a slave man or slave woman. Sayyiduna Umar (may Allah be pleased with him) then asked the people again, so the one upon whom this ruling was issued (the one judged against) stood up and said: The Prophet (peace and blessings be upon him) ruled upon me, for the miscarriage of the fetus, to give a slave man or slave woman. So I said: Do you rule upon me to pay blood money for such a fetus which has neither eaten, nor drunk, nor cried, nor made a sound, that is, it did not make a sound at birth, nor spoke? If you leave it, it is more deserving that its blood be forgiven. So the Noble Prophet (peace and blessings be upon him) leaned towards him with something of his and said: Are you reciting poetry? Hearing this, Sayyiduna Umar (may Allah be pleased with him) said: If I had not come to know of the Prophet’s (peace and blessings be upon him) ruling, I would have considered two blood monies as one.

Ayyub said: If you want to know your teacher’s mistake, then sit in the company of someone other than him.

Ayyub narrated that we discussed (the waiting period) that if a man dies in Makkah, I said: The waiting period will be counted from the day the news is received, as is the saying of Hasan, Qatadah, and our other companions. Ayyub said: Talq bin Habib met me and said: You are very honorable to me, and you are in a city where the evil eye is prevalent, and I do not consider you safe, and Talq also said: You have given a fatwa against the people of this city. For this reason too, I do not consider you safe. I said: Is there a difference of opinion in this matter? Talq said: Yes, the waiting period for that woman will be counted from the day her husband died. Ayyub said: I met Sa'id bin Jubayr and asked him about this issue, and he also said: The waiting period will be counted from the day of death. Then I asked Mujahid, and he also said: «عدتها» the day he died. Then I asked Ata bin Abi Rabah, and he also said: The day of death. And I asked Abu Qilabah, and he also said: The waiting period will be counted from the day of death. I asked Muhammad bin Sirin, may Allah have mercy on him, and he also said: It will be counted from the day of death. Ayyub said: Nafi' narrated to me that our master Abdullah bin Umar, may Allah be pleased with them both, also said the same, that the waiting period will be counted from the day of death, and I also heard Ikrimah say «من يوم توفي» said, and Jabir bin Zayd said: «من يوم توفي» and said that our master Ibn Abbas, may Allah be pleased with them both, also used to say the same, that it is from the day of death. Hammad said: I heard Layth (bin Abi Sulaym) narrate from Hakam that our master Abdullah bin Mas'ud, may Allah be pleased with him, said: «من يوم توفي» . Ayyub said: Our master Ali, may Allah be pleased with him, said: (1) The waiting period will be counted from the day the news is received, (2) Imam Darimi Abdullah bin Abdur Rahman said: My opinion is that the waiting period will be counted from the day of death.

It is narrated from Hakam bin Mas'ud that we asked Sayyiduna Umar (may Allah be pleased with him) about brothers who share in brotherhood (i.e., full brothers, consanguine brothers, and uterine brothers), so he did not consider them as sharing (in inheritance). The next year, we went to him again, and he said: (In inheritance) all are included. We said: Last year you said the opposite. He replied: That was the decision of that time, and this is the decision of this time.

It is narrated from Hajjaj al-Aswad that Wahb bin Munabbih said: In the past, the people of knowledge used to protect their knowledge from the people of the world, so the people of the world were eager for their knowledge and would lavish their worldly possessions upon them. But today, the people of knowledge have lavished their knowledge upon the people of the world, so the people of the world have turned away from their knowledge and have protected their worldly possessions from them.

Dahhak bin Musa narrated that Sulayman bin Abd al-Malik, while traveling to Mecca, passed through Madinah and stayed there for a few days. He asked:“Has anyone in Madinah met any of the Companions of the Messenger of Allah (peace be upon him)?”The people said:“Abu Hazim has.”So he summoned him, and when he entered upon him, Sulayman said:“Abu Hazim, what is this estrangement?”Abu Hazim replied:“O Commander of the Faithful! What estrangement have you noticed from me?”He said:“Many people of Madinah have come to me, but you did not come?”He replied:“O Commander of the Faithful! I seek refuge with Allah from something that did not occur. You did not know me before today, nor did I see you.”The narrator said: Sulayman turned to Muhammad bin Shihab Zuhri and said:“The Shaykh speaks the truth, I was mistaken.”Then the Caliph Sulayman asked:“Abu Hazim, what is the matter that we dislike death?”He replied:“Because you have ruined your Hereafter and built up your world, so you dislike moving from prosperity to desolation.”He said:“Abu Hazim, you have spoken the truth. But how will the presentation before Allah be tomorrow?”He replied:“The doer of good is like the absent one returning to his family, but the doer of evil is like the runaway slave returning to his master.”Upon hearing this, the Commander of the Faithful, Sulayman bin Abd al-Malik, began to weep and said:“I do not know what is with Allah for us.”Abu Hazim said:“Compare your deeds with the Book of Allah.”Sulayman said:“Where can I see this in the Qur’an?”Abu Hazim said: ‘Indeed, the righteous will be in Paradise, and the wicked and immoral will be in Hell.’ [الانفطار 13/82-14 ] Sulayman said:“Then where is the mercy of Allah?”Abu Hazim replied: «﴿رَحْمَةَ اللهِ قَرِيْبٌ مِنَ الْمُحْسِنِيْنَ﴾» “The mercy of Allah is near to the doers of good.”The Caliph Sulayman said:“Abu Hazim, which of Allah’s servants are the most honorable and noble?”He replied:“Those with good character and deeds.”He said:“O Abu Hazim, which deeds are the best?”He replied:“The fulfillment of obligations and avoidance of forbidden acts.”He asked:“Which supplication is most accepted?”He replied:“The supplication of the one who has been done good to (for his benefactor).”He said:“And which charity is the best?”He replied:“That which is given to a hungry beggar, and when a person with little wealth gives charity through hard work, and in which there is no boasting or harm.”Sulayman:“Then who is the most just in speech?”He replied:“The one who speaks the truth before whom he fears and hopes from.”Sulayman:“And who among the believers is the most intelligent?”Abu Hazim:“The one who obeys Allah and guides people to Him.”Sulayman:“And who among the believers is the most foolish?”He replied:“The one who involves himself in his brother’s wrongful desire, and that brother is an oppressor in his desire.”Sulayman said:“You have spoken the truth. What do you say about us?”He replied:“O Commander of the Faithful! Will you excuse me from this?”He said:“No, just advise me.”He replied:“O Commander of the Faithful! Your forefathers subdued people by the sword, and this kingship was forcibly taken without the consultation and consent of the Muslims, until many were killed, and they all left us. If only you would understand what they did, and what people said about them?”One of Sulayman’s companions said:“Abu Hazim! How badly you have spoken!”Abu Hazim said:“You have lied. Allah has taken a covenant from the scholars to clarify for the people and not to conceal it.”The Caliph Sulayman said to him:“How can we rectify this?”He replied:“When you abandon pride and arrogance, adopt good character, and act with justice.”Sulayman said:“How can we acquire this?”Abu Hazim said:“When you take it lawfully and give it to those who are entitled to it.”Sulayman:“Abu Hazim! Is it possible for you to be among our companions, so that we may benefit from you and you may benefit from us?”He said:“I seek refuge with Allah from that.”Sulayman:“Why so?”He replied:“I fear that if I incline even a little towards you, Allah will make me taste double punishment in this world and the Hereafter in return.”Sulayman:“Present your needs and necessities.”He replied:“Save me from Hell and admit me to Paradise.”He said:“That is not within my power.”Abu Hazim said:“Then I have no other need from you.”He said:“Then pray for me.”Abu Hazim supplicated:“O Allah! If Sulayman is Your friend, make the good of this world and the Hereafter easy for him, and if he is Your enemy, turn his forehead towards Your love and pleasure.”Sulayman:“That is enough.”Abu Hazim:“I have spoken briefly and with some detail. Perhaps you are worthy of it, and if you are not, then shooting an arrow from a bow without a string will not benefit me.”Sulayman:“Advise me.”He replied:“I will give you brief advice: Revere your Lord, and guard yourself from being seen by Him where He has forbidden you to be, or being absent where He has commanded you to be present.”When Abu Hazim left the Caliph, the Caliph sent him one hundred dinars and wrote:“Spend this, and I have much more like it for you.”The narrator said: Abu Hazim returned those dinars and wrote back:“O Commander of the Faithful! I seek refuge with Allah from your questions to me being nonsense, or my answers to you being useless, and how can I like for myself what I do not like for you?”He further wrote for him that when Musa bin Imran (peace be upon him) reached the well of Madyan, he found shepherds watering (their flocks), and there he saw two girls standing apart, holding back their sheep. So he asked them about their situation. The girls replied:“We do not water (our flock) until the shepherds return, and our father is an old man.”So he watered their animals for them himself. Then he withdrew to the shade and said:“O my Lord! Truly, I am in need of whatever good You send down to me.” [قصص: 23/28-24] And this was because he was hungry, afraid, and insecure (yet still) he asked from his Lord, not from the people. The shepherds did not understand, but the girls did, and when they came to their father, they told him the story and his supplication. Their father, who was Shu‘ayb (peace be upon him), said:“This man seems hungry,”and said to one of the girls:“Go and call him.”So when the girl came to him, she showed respect, covered her face, and said:“My father is calling you so that he may reward you for watering our animals.” [قصص 25/28] This was hard on Musa (peace be upon him) to accept a wage for his deed, but he had no choice but to respond, for he was frightened, hungry, and thirsty in the mountains. So he began to walk behind the girl. When the wind blew, she would tighten her garment around her waist, which revealed her hips, and she was a woman with prominent hips, and Musa (peace be upon him) would sometimes turn his face away and sometimes close his eyes. When his patience was exhausted, he said:“O servant of Allah! Walk behind me and guide me by your voice.”Then when he reached Shu‘ayb (peace be upon him), he saw that he had prepared food. Shu‘ayb (peace be upon him) said:“Sit, O young man, and eat.”Musa (peace be upon him) sought refuge with Allah. Shu‘ayb (peace be upon him) said:“Why? Are you not hungry?”He replied:“Yes, I am hungry, but I fear that this may be a reward for my deed, and I am from a family who would not sell our religion for gold equal to the earth.”Shu‘ayb (peace be upon him) said:“No, O young man! This is not a wage, but it is my and my forefathers’ custom to honor guests and feed them.”So Musa (peace be upon him) sat and ate. So these hundred dinars, if they were a reward for my words, then carrion, blood, and swine are more lawful in a state of necessity than this, and if it is my right from the public treasury, then there are others like me, if only you would treat us equally. Otherwise, I have no need for these dinars.