The poor and the worker
Family: Peoples, minorities and protected groups · 91 entries
Entries on this theme
Person
Abu Dharr al-Ghifari
c. 590 CEA tribesman of Ghifar among the very first converts, remembered for fierce asceticism and for denouncing the hoarding of wealth; Uthman exiled him to al-Rabadha, where he died.Abdullah ibn Mas'ud
c. 594 CEA shepherd of Mecca among the first converts, remembered as the first man to recite the Qur'an aloud there; in Kufa he became a founding teacher of its school of learning.Abd al-Rahman al-Sumayt
Abd al-Rahman al-Sumayt as Tareq al-Suwaidan presents him: the Kuwaiti physician who turned his whole life to serving Islam and development in Africa through Direct Aid society — spending six months in Africa and six in Kuwait — with large figures cited for his projects (needs_source).Abu Jandal ibn Suhayl
Son of Suhayl ibn Amr who embraced Islam early in Mecca and was imprisoned by his father; at the conclusion of the Hudaybiyya Treaty he escaped in chains to the Muslim camp; honoring the newly signed pact, the Prophet returned him while counseling patience, whereupon Abu Jandal escaped to the coastal enclave at al-Is with Abu Basir.Mistah ibn Uthatha
An early Muhajir Companion and Badri veteran from Banu al-Muttalib, maternal cousin of Abu Bakr who provided for him; drawn into repeating the slander against Aisha, he received the prescribed punishment; when Abu Bakr swore to cut his financial aid, God revealed Surat al-Nur 24:22 urging forgiveness, after which Abu Bakr restored and increased his stipend.
Concept
Agriculture in Islam
Al-Maraghi presents agriculture as the oldest livelihood, after Ibn Khaldun, the simplest and closest to nature (pp. 27-28). Islam encourages it as the source of people's and animals' food and forbids farming usurped land (p. 28). Reviving dead land gives title, and a tract left unworked for three years may pass to another who works it, subject to the ruler's permission in practice (p. 29). The book warns against withholding surplus water and tells the Zubayr water dispute (pp. 29-30). Sharecropping is called muzara'a (p. 30).Ajr al-mithl (customary wage)
Basic needs
Spending in the way of God (infaq)
Natural and unnatural economic activity
Economic scarcity
Capitalism as criticised by Qa'dat
Seeking bounty in the land (sa'y fi al-ard)
Family businesses
Family businesses as Tareq al-Suwaidan presents them in his Practical Administration lesson: his figures for their spread in the Gulf and their collapse in the second generation, the causes he names — among them a contested claim about women's intervention — and his remedy of training or withdrawal.Communism as criticised by Qa'dat
Social solidarity and religious brotherhood
Greed for worldly gain (takathur)
Factors of production in the Qur'an
Land taken by force in war ('anwa) and its legal status
In the lexicon, 'anwa is overpowering and seizure by force; as a term among the jurists it is what is taken from land in war by force and conquest, as against land taken by treaty. The jurists agree that movables taken in war are part of the spoils; they differ on land taken by force. The Hanafis hold that the imam chooses between dividing it and leaving its people on it for a land tax (kharaj), so that the army does not own it. The Malikis hold, in the preferred view, that it becomes an endowment for the Muslims. The Shafi'is hold that a fifth goes to the purposes named in the Qur'anic verse on spoils and the rest is divided among the fighters, unless they give it up for the public interest. The details are treated under «ghanima».Immovable property, real estate (aqar) and its legal effects
In the lexicon, aqar is anything with a fixed base and a settled place, such as land, a house, an estate or palms; as a term it is what cannot be moved from one place to another, such as land and a house, while movables are what can be moved. The distinction has effects: pre-emption applies to real estate and, by the majority, not to movables sold on their own; easements attach to real estate; the rules of sale for a minor's or a bankrupt's property differ; and endowments of real estate are valid by agreement. Prayer on usurped land is valid according to the majority, though sinful, and invalid on the preferred Hanbali view. There is no zakat on needs such as a home, and by the majority none on rented property; a Hanbali view requires it. An owner may sell his real estate in full or a share, subject to rules on harm to co-owners, the sale of a guardian over a minor's property, and possession by delivery; the schools differ on the fruits of a defective sale returned and on planting or building on land whose title fails or which is leased. Every item that may be sold may be mortgaged, and the rules of usurpation apply to real estate according to the majority.The contract (aqd): elements, offer and acceptance, and its kinds
In the lexicon, aqd is tying, binding, guarantee and covenant. In the general sense it is any undertaking a person binds himself or another to; in the specific sense, which is meant here, it is what arises from two wills so that its legal effect appears in the object. Most jurists count three pillars: the two contracting parties, the formula (offer and acceptance) and the object; the Hanafis count only the formula. The formula may be spoken, written, signalled or given by exchange, according to the school; the Shafi'is and Hanbalis require the word for marriage in a marriage contract, the Hanafis and Malikis do not, and some cases follow the purpose over the wording. The acceptance must match the offer and be joined to it in one session; the offerer may retract before acceptance according to the majority, and the majority do not require immediate acceptance. The parties need capacity, authority and consent; the object must exist or be capable of the contract's effect, be known and deliverable, with exceptions for gifts. Contracts are divided into financial and non-financial, binding and revocable, exchange and gratuitous, valid, void and defective, effective and suspended, and fixed-term and open-ended. A contract ends by rescission, dissolution by agreement, expiry, destruction of the object, death of a party, usurpation, or a successful claim by a third party.Kin liability for blood money (aqila)
Stipend from the public treasury (ata)
Increase of the shares ('awl) in inheritance
In the lexicon, 'awl is rising and increase; in inheritance it is the enlargement of the common base of the shares, so that each sharer's portion falls when the base cannot cover the fixed shares; it is a lawful practice. 'Umar was the first to apply it and the companions followed him; Ibn 'Abbas disagreed in the caliphate of 'Uthman, and his saying on the order of the shares is reported. The bases of the shares are seven, and the detail belongs to inheritance.Swimming (awm) and the instruction to learn it
In the lexicon, awm is swimming, and a 'awwam is one skilled in it; the technical sense does not differ. Swimming is among the skills Islam urged, with horsemanship and archery, to strengthen the body and drive away idleness; a report from Ibn 'Umar urges teaching children to swim.Barley (shi'ir): zakat, zakat al-fitr, sale of standing crops and its place among the ribawi goods
Barley is a known grain, less valued than wheat as food. Several rulings attach to it: zakat on crops, zakat al-fitr, sale and usury. Its zakat is due once it reaches the threshold by consensus, a measure of it suffices for zakat al-fitr by consensus, and it is one of the ribawi goods, which may be exchanged for one another only in equal measure and hand to hand when of the same kind. The jurists differ on whether barley is joined to spelt or wheat to complete the threshold.Shuyu' (undivided common ownership: sale, division, zakat, pledge, gift, lease and endowment of a shared thing)
Shuyu' is the right of two or more persons in one thing without a division of shares; the jurists call it partnership. An undivided share may be sold, and the judge must divide the common property at the request of the partners, unless the division would destroy its purpose. The partners pay zakat on a common property as one owner, according to the majority. The majority allow its pledge, gift and endowment, and the jurists differ on pledging and endowing what can be divided and on leasing it to a stranger; the partner has the right of pre-emption after a sale, by consensus.Rules of consumption
Crafts in Islam
Al-Maraghi calls crafts a pillar of the economy and the basis of civilisations, and a communal duty (fard kifaya) whose neglect makes the whole community sinful (p. 36). After al-Ghazali, farming, weaving and cupping are such duties (p. 36). The Qur'an mentions David's armour-making and Noah's ship-building (p. 37). The craftsman is a hired worker for what he makes and must perfect the work (p. 37). Concealing defects in what is sold is forbidden (p. 38). Forbidden crafts are those forbidden as work (p. 37).Distribution in Islam
The economic condition of the Arabs before Islam
In al-Raheeq al-Makhtum's account the economy followed the social condition: trade was the chief means of livelihood and needed a security found only in the sacred months, when the fairs of Ukaz, Dhu al-Majaz and Majanna were held; crafts such as weaving and tanning belonged to Yemen, al-Hira and the Syrian marches, while the interior had farming, herding and women's spinning, goods were prey to war, and poverty, hunger and nakedness were general.The global financial crisis of 2008 (an Islamic economic reading)
Free resources and their share
Harvest (hisad)
Harvest (hisad) is the cutting of the crop, and the jurists also use it for what remains in the field after reaping. Threshing, date-picking and shearing are related seasons: the date harvest is for palms, the grain harvest for crops, and shearing for palms, crops, wool and hair. The harvest is an unknown term of close uncertainty; the Hanafis, Shafi'is, Hanbalis and Ibn al-Mundhir hold that a sale or a salam contract may not be deferred to it, citing the rule of a known term, and they differ on the effect of such a condition. Its detailed rules belong to the stipulated option, salam, hire, sharecropping, irrigation partnership, and zakat.Subra (a heap of goods sold by the whole without measure: its sale, the sale of a sa' from it, and the conditions of validity)
A subra is a heap of food; the jurists use the word for anything whose parts are alike. Its sale by the whole, without measure, is valid, on conditions: the seller must not cheat by putting poor or wet goods inside, its parts must be alike, the buyer must see it, and both parties must not know its measure. The sale of a heap except one sa' is valid if its sa's are known and void if they are not, since the Prophet forbade the sale of the exception (thunya). Selling a heap at a price per sa' with a condition of adding or taking away a sa' is void.Craft and occupation (hirfa)
Craft (hirfa) comes from earning a living, and the jurists use it for any way of earning, including appointed offices. Practising a craft is a communal duty, which can become an individual duty. Among its rulings: a craftsman prays in clean clothes, and if he cannot, he may pray in clothes whose soiling is unavoidable; a hired worker's contract does not stop him praying. In fasting, a craftsman may work while fasting and break the fast only as far as necessity requires, making up the day; the rule is strict when he has enough. No zakat is due on the tools of a trade, which are basic needs, and a man with a trade that covers his needs is not poor for zakat purposes, according to the majority. For the hajj, the Hanafis and Malikis count a craftsman as able if his trade does not degrade him and he can earn during the journey; the Shafi'is and Hanbalis count only provision and a mount. Trading in the mosque is disliked by the Hanafis, Shafi'is and Malikis and forbidden by the Hanbalis. Marrying on a dowry of the usefulness of a craft is allowed by the Shafi'is and Hanbalis; the Hanafis allow dowries that are property or deliverable benefit. The testimony of a craftsman of humble trade is accepted by the majority if he is just, and that of one whose trade is forbidden, such as an astrologer, or one who deals in usury, is rejected. A craftsman is liable for what is lost through his negligence or fault, and prices may not be fixed for craftsmen except when people need the craft.Wayfarer (ibn al-sabil)
The Kuwaiti encyclopedia defines sabil as the road, and ibn al-sabil as the traveller whose road has been cut off. The widest technical definition is one who is cut off from his property, whether he is outside his country, in it, or passing through it; some jurists add conditions tied to his eligibility as a recipient of zakat. The jurists agree that when a wayfarer wants to return to his home and has nothing to live on, he is given from zakat, booty and fay' according to his need, and nothing beyond that is lawful to him. On borrowing, the Hanafis regard it as preferable where it is possible; the Malikis make it obligatory if he is not poor in his own land; the Hanbalis and the Shafi'is, according to the accepted view, neither oblige it nor regard it as preferable.The wrapping of found property (ifas) and its use as a mark
In the lexicon, ifas is the container in which money is kept, of leather or cloth, and it is also the cap of a bottle; as a term it is the container in which found property is kept. The ifas is one of the marks by which found property is recognised, on the basis of a prophetic instruction to know the tie and the container, announce the find for a year and then keep it or let it go. Most jurists hold that knowing the ifas alone does not entitle a claimant to the property; it must be joined with the other marks, such as the tie, the weight, the number, the kind, or most of them. The Malikis distinguish: a claimant who knows the ifas and the tie is given the find without oath, on the preferred view; one who knows only the ifas must wait while others may come; Asbagh requires an oath from one who knows the count and weight.Iktisab (earning a livelihood)
Iktisab means seeking livelihood and earning property by lawful means; unlike kasb it requires effort. It is obligatory on a capable person in need, a sunna for one who has enough, and obligatory for one without subsistence or one whose upkeep is due. Women and children who are not fit to earn are not required to work. Earning through what is forbidden, such as selling wine, is not allowed.Exploiting the need of the needy
Doing work well (itqan al-amal)
Sheikh Omar Abdelkafy's teaching on doing work well and fulfilling one's duty to the employer, as part of trust and worship: he compares a sincere employee who guards his time and salary with one who does the minimum, and speaks of lateness at work and of work done in the service of people.Consideration (iwad) in contracts, marriage, injury and damage
In the lexicon, iwad is a substitute, what is given in return for a thing; it is also used of the reward in the hereafter. The jurists require that the consideration be paid in exchange contracts: the hirer and the lessor, the husband's dower, the one who destroys a thing must return its like or its value, and the killer owes the blood-money. Some things cannot be a consideration, such as blood, carrion and wine, and making a woman's intimacy the dower in a shighar exchange. Considerations are either financial or not, and in exchange contracts they must be known and fixed to end disputes; the law fixes some, such as the blood-money, the ransom and the expiations. A consideration lapses when the object perishes, by release of a debt, by pardon, or by conversion to Islam in the case of the poll-tax.Judah (the quality of goods, and concealed defects)
Judah in the language is the opposite of poor quality. In fiqh it bears on deceptive sale: the encyclopedia lists ways of making goods look better than they are, such as inflating meat after skinning, gathering the water of a mill before offering it for sale or hire, and leaving milk in the udder to look plentiful. The entry also covers the schools' differing conditions for a transfer of debt (hawala).Ceiling on agricultural ownership
Sa' (the measure of dry goods in law: its size, the bath, zakat al-fitr and the related measures)
The sa' is a known dry measure equal to four mudds. Most jurists say it is five and a third Iraqi pounds, citing the Prophet's words to Ka'b ibn 'Ujra: give a farq between six poor, the farq being three sa's. Abu Hanifa says eight pounds. A bath with a sa' suffices if it covers the whole body, and the Shafi'is and Hanbalis call it a sunna. Zakat al-fitr is a sa' of wheat, barley, dates or raisins according to the majority, half a sa' of wheat according to the Hanafis and certain Companions, and a full sa' of dates, barley or raisins for the Hanafis as regards raisins.Nafaqa (maintenance)
Nafaqa, in the lexicon, is what is spent; as a term it is what a person needs to sustain life in the usual way without extravagance. It is owed for three causes: marriage, kinship and ownership. A wife's maintenance is owed by her husband by the Qur'an, the Sunna and consensus; it is owed from the contract in one view and from her yielding herself in the Maliki, Hanbali and the new Shafi'i views. It is measured by sufficiency in the Hanafi, Maliki and most Hanbali views, and by a fixed measure in the Shafi'i view that is preferred; the means of both spouses are considered. It lapses through disobedience and by travel without permission, with details. Relatives' maintenance is owed between ascendants, descendants and collaterals, with the schools differing on who is included, on inheritance and on debt. The animal's maintenance falls on its owner, a slave's on his master, and a poor man with no provider on the treasury.Pasture (kala) in Islam
Poverty and sufficiency in Islam
Muhammad Shawqi al-Fanjari distinguishes kafaf, the bare minimum to keep a person alive, from kifaya or richness, the decent standard suited to time, place and a person's work and duties, and holds that Islam defines poverty by the second (pp. 170-172). He places the local problem in imbalance among members of a society and the global problem in the gap between developing and developed states (p. 171). He cites attributed sayings of Umar and Ali and classical jurists on the imam's duty to meet the needs of the poor, and calls zakat an institution of social security (pp. 172-173).Shufa (pre-emption: the right of a co-owner or neighbour to take property sold to a stranger)
Shufa is the compelled taking of property by the buyer's price from the new purchaser, or a right of compulsory acquisition that belongs to the old partner over what has come into another's ownership for a consideration. It is established by the sunna and by consensus, on the basis of a report of Jabir that pre-emption applies to what has not been divided, and of the purpose of lifting harm from partners. The jurists agree it belongs to a co-owner with an undivided share in the property, so long as it is not divided; they differ on whether it applies to things that cannot be divided, to neighbours, and to rights attached to the sold thing. The Hanafis give it to an adjoining neighbour and a partner in rights; the majority deny it to neighbours.Price, value and price-fixing
Qarunism (the doctrine of the rich who forget the Giver)
Sheikh Omar Abdelkafy holds that Qarunism is a doctrine of life, the rich man who hoards and forgets the Giver and does not see the poor's right in his wealth, and that it recurs through history.Qirad (mudaraba)
The rational economic man
Risk-taking in Islam
Sharika (partnership: ownership and contract, its kinds, conditions, effects and end)
Sharika in language is mixing two shares; in the technical sense there are two kinds: ownership partnership, in which two or more hold one thing or its equivalent in common, and contract partnership, in which two parties' properties are mixed or by ruling, so that each may dispose of the other's share. Contract partnership divides by equality into mufawada (full partnership) and 'inan (limited), and by object into partnerships of capital, of labour and of joint standing. Its general and special conditions differ between the schools; among the general ones, the profit must be a known proportion, and a fixed sum of profit for one partner voids it. The partnership has effects: joint ownership of capital and income, a partner's hand is a trust, profit is due by capital, work or guarantee, and it ends by withdrawal, denial, madness, death, apostasy and similar causes; a partnership that lacks a condition is invalid.Shirb (the right to water: public and owned waters, distribution, cleaning of canals, and sale of water rights)
In language shirb is taking one's share of water; the word also names water, the turn fixed for the right to draw it, and the watering-place. Waters are of four kinds: public water owned by none; water flowing in owned canals; water from an owned spring; and water collected in vessels, which is owned by the one who collects it. Public water is shared among landowners by priority and nearness to the head of the stream, and public canals are cleaned from the treasury. Most jurists allow the right to water to be sold, let, or made the subject of settlement, and the Hanafis do not allow selling it apart from land.Sources of livelihood
Maximisation of benefit in redistribution
Takaful and insurance
Division of labour
Division of labour as Tareq al-Suwaidan presents it: the principle Adam Smith drew from watching a pin factory, multiplying its output tenfold; a great theory for industry, but he warns against applying it to services, where the 'complete employee' is faster and better.The Companions' fortunes under Uthman
al-Mas'udi's famous wealth-register: Uthman's own millions and estates, al-Zubayr's multi-city houses and thousand horses, Talha's daily thousand-dinar yield and the Kunnasa palace, Ibn 'Awf's 100 horses and 10,000 sheep, Sa'd's 'Aqiq castle, Zayd's axe-split gold, Ya'la's half-million — set against Umar's sixteen-dinar hajj and 'we were extravagant'.The life-grant (umra): a gift of a thing for the lifetime of a person
In the lexicon, umra is what a man is given for the length of his life, or the lifetime of the grantor. For the Hanafis it is the owner's making a thing that he owns the possession of another for the life of one of the two; for the Malikis and Shafi'is it is the owner's giving of something he owns to a person for the life of the grantee. It differs from loan of use, the gift of a palm's fruit, the gift of milk, and the ruqba (mutual life-grant). It is permitted in general on the report of Jabir, and it is a form of gift that needs offer and taking possession. The jurists differ on whether it transfers ownership or use: the Hanafis, Shafi'is and Hanbalis hold that it transfers ownership at once, while the Malikis hold it transfers the use. The Shafi'is distinguish its forms: if the owner says 'I give you this for your life, and when you die it goes to your heirs', it is a gift with ownership passing to the heirs, and the newer Shafi'i view treats a bare grant for life as a gift.Upkeep and building of property and mosques (imara, not the emirate)
In the lexicon, imara is what a thing is made to flourish by, and it also means building. As a term it is the doing of what keeps land or a building in good condition, such as reviving land, repairing and plastering a building. It is narrower than building, and than the revival of land in either sense. The supervisor of an endowment must keep it in repair from its income or from what the founder stipulated; a guardian must keep his ward's real estate in repair; a restrained person must keep his own property in repair; a free adult is not obliged to do so, though neglecting a ruin is disliked. The upkeep of mosques is a communal duty, kept by worship, teaching and cleaning, and is strongly recommended.Goods of trade (urud) and zakat on them
In the lexicon, urud is the plural of ard, and one sense of ard is goods. Abu Ubayd defined urud as merchandise that is not measured by volume or weight and is neither an animal nor real estate. As a technical term, ard is all property other than the currencies, of every kind: plants, animals, real estate and other property. The jurists hold that zakat is due on goods of trade when its conditions are met, relying on the Qur'an, on prophetic reports and on the reasoning that goods held for gain are, like livestock and the two precious metals, prepared for growth. The detailed rules are treated under «zakat».Tithe on the trade of non-Muslims (ushr)
In the lexicon, ushr is a tenth. As a technical term it is either the tithe on trade and sales or the tithe on produce or zakat on what the land yields; this entry treats the tithe on trade, which is levied on goods of non-Muslims carried for trade from one town of the Muslim lands to another. It is taken from non-Muslim merchants when they enter the territory of Islam with their goods, on the basis of a prophetic report, a consensus of the early community and reasoning about the protection the state gives to traders; Muslim merchants owe nothing beyond zakat. The liable persons are treaty-merchants, protected non-Muslims and enemy merchants under safe-conduct, and the schools set further conditions: adulthood, sanity, male sex, a threshold, and freedom from debt, which some schools reject. The rate differs: the Hanafis and Hanbalis take half a tenth from a protected non-Muslim, the Malikis a full tenth except on grain brought to Mecca and Medina, and the Shafi'is leave it to the imam's terms. The imam or governor is entitled to collect it, through a collector who must be a Muslim, free, knowledgeable and able to protect traders; farming the collection out is treated and disliked by some jurists. It lapses on conversion and may be waived by the imam for goods the Muslims need, and it is spent on the fay' purposes.Wage and rizq in Islam
Distribution of water in Islam
Work in Islam
Al-Maraghi holds work to be a duty, shown by the rules of Islam and the conduct of prophets and the righteous (p. 14). He lists the trades of David, Idris, Zakariya and Musa (p. 14), and separates trust in God after striving (tawakkul) from passive dependence (tawakkul-less reliance), which he rejects (p. 14). Work is bounded by the law and must not violate others' rights (p. 16). The book's own footnote calls one hadith on the calloused hand fabricated, though it still cites it (p. 15). This is the author's reading.
Screening Room
Adam
2019 CE · 1440 AH†Adam.The White Balloon
1995 CE · 1416 AH†The White Balloon.The Circle
2000 CE · 1421 AH†The Circle.The Source
2011 CE · 1432 AH†Radu Mihaileanu's film about women in a Moroccan village who strike over fetching water; an Arabic social comedy.Casablanca Beats
2021 CE · 1442 AH†Casablanca Beats.Children of Heaven
1997 CE · 1418 AH†Majid Majidi's Iranian film about two poor Tehran children sharing one pair of shoes; among the best-known Iranian films, Oscar-nominated.Atlantics
2019 CE · 1440 AH†Atlantics.Cairo Station
1958 CE · 1377 AH†Cairo Station.Gully Boy
2019 CE · 1440 AH†Gully Boy.A Separation
2011 CE · 1432 AH†Asghar Farhadi's Oscar-winning film about a Tehran divorce entangled with a religious-legal dispute — Qur'anic oaths and piety at the centre of the moral dilemma.Capernaum
2018 CE · 1439 AH†Capernaum.Horses of God
2012 CE · 1433 AH†Horses of God.A Prophet
2009 CE · 1430 AH†Jacques Audiard's Cannes Grand Prix winner about a young French-Arab Muslim who rises through the prison underworld.Man Like Mobeen
Guz Khan's BBC Three comedy about a Muslim man raising his sister in Birmingham amid class, race, extremism and policing.Knife in the Clear Water
2016 CE · 1437 AH†Knife in the Clear Water.Takva: A Man's Fear of God
2006 CE · 1427 AH†A Turkish–German film about a devout doorkeeper hired to collect money for a Sufi order, whose piety is shaken by wealth and power — a study of religion and modern life.The Porridge Vendor Goes on Hajj
A long-running Indonesian series about a poor porridge vendor saving for the hajj — the country's longest-running religious drama and a Ramadan staple.The Song of Sparrows
2008 CE · 1429 AH†The Song of Sparrows.Osama
2003 CE · 1424 AH†Siddiq Barmak's film — the first Afghan feature after the Taliban — about a girl disguised as a boy named Osama to feed her family; Golden Globe winner.Chronicle of the Years of Fire
1975 CE · 1395 AH†Chronicle of the Years of Fire.Waris
The classic 1979 PTV serial on feudal power and inheritance in rural Punjab — one of Pakistan's most-watched dramas.One Day in the Haram
2017 CE · 1438 AH†Abrar Hussain's documentary observing a full day in Masjid al-Haram through the eyes of its muezzins, imams, cleaners and guards.The Gravedigger's Wife
2021 CE · 1442 AH†The Gravedigger's Wife.
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