Yahya related to me from Malik from Musa ibn Uqba that Kurayb,
the mawla of Ibn 'Abbas, heard Usama ibn Zayd say, "The Messenger
ofAllah, may Allah bless him and grant him peace, left Arafa and then,
when he reached ash-Shib, he dismounted and urinated and then did
wudu, though not thoroughly. I said to him, 'It is time for the
prayer, Messenger of Allah,' and he said 'The prayer is ahead of you,'
and then mounted. When we arrived at Muzdalifa he dismounted and did
wudu thoroughly. Then the iqama was said for the prayer and he prayed
maghrib. After that everyone settled his camel in its resting-place,
and then the iqama for isha was said and he prayed it, without having
prayed anything between the two."
Muwatta Malik Book 20, Hadith 209
Abu Talha said to Um Sulaim, "I heard the voice of Allah's Messenger (ﷺ) rather weak, and I knew that it
was because of hunger. Have you anything (to present to the Prophet)?" She said, "Yes." Then she
took out a few loaves of barley bread and took a veil of hers and wrapped the bread with a part of it
and sent me to Allah's Messenger (ﷺ). I went and found Allah's Messenger (ﷺ) sitting in the mosque with some
people. I stood up before him. Allah's Messenger (ﷺ) said to me, "Has Abu Talha sent you?" I said, ' Yes.
Then Allah's Messenger (ﷺ) said to those who were with him. "Get up and proceed." I went ahead of them
(as their forerunner) and came to Abu Talha and informed him about it. Abu Talha said, "O Um
Sulaim! Allah's Messenger (ﷺ) has come and we have no food to feed them." Um Sulaim said, "Allah and
His Apostle know best." So Abu Talha went out (to receive them) till he met Allah's Messenger (ﷺ).
Allah's Messenger (ﷺ) came in company with Abu Talha and they entered the house. Allah's Messenger (ﷺ) said, "O
Um Sulaim! Bring whatever you have." So she brought that (barley) bread and Allah's Messenger (ﷺ)
ordered that bread to be broken into small pieces, and then Um Sulaim poured over it some butter
from a leather butter container, and then Allah's Messenger (ﷺ) said what Allah wanted him to say, (i.e.
blessing the food). Allah's Messenger (ﷺ) then said, "Admit ten men." Abu Talha admitted them and they ate
to their fill and went out. He again said, "Admit ten men." He admitted them, and in this way all the
people ate to their fill, and they were seventy or eighty men."
Sahih al-Bukhari Book 83, Hadith 65
"The Messenger of Allah said: 'Ten things are connected to the Fitrah: trimming the mustache, letting the beard grow, using the tooth stick, rinsing out the nostrils with water, clipping the nails, washing the joints, plucking the armpit hairs, shaving the pubic hairs, washing the private parts with water.'"(One of the narrators) Zakariyya said: "Mus'ab said: 'I have forgotten the tenth thing, but it may have been rinsing out the mouth.'"
Sunan Ibn Majah Book 1, Hadith 27
This view of the Khawarij (i.e. those who commit major sins and would be eternally doomed to Hell) had obsessed me, and we set out in a large group intending to perform the Hajj and then going to the people (for the propagation of the views of the Khawarij). He (the narrator) said: We happened to past by Medina and found there Jabir b. 'Abdullah sitting near a column narrating to the people (the ahadith of) the Prophet (ﷺ). When he mentioned the inhabitants of Hell, I said: O companion of the Messenger of Allah what is this that you narrate, whereas Allah says: "Verily whomsoever Thou shall commit to the Fire, Thou indeed humiliateth him" (al-Quran, iii. 192); and All those who endeavored to get out of that would be thrown back into it" (al-Quran, xxxi i. 20)? So what is it that you say? He said: Have you read the Quran? I said: Yes. He said: Have you heard about the (exalted) position of Muhammad (ﷺ), i.e. to which Allah would raise, him? I said: Yes. He said: Verily the position of Muhammad (ﷺ) is that of great glory and that is by which Allah would bring out whomsoever He would wish to bring out. He then described the Path (the Bridge) and the passing of the people over it, and said: I am afraid I may not have remembered (other things) but this much is still in my memory that people would come out of the Hell after having gone into it, and he said: They would come out of it as if they were the wood of the ebony tree. He (the narrator said: They would enter a river, one or the rivers of Paradise, and would bathe in it, and then come out as if they were (white like) paper. We then turned back and said: Woe be upon you! How can this old man tell a lie against the Messenger of Allah (ﷺ)? We turned back (from the views of the Khawarij), and by God every one of us abandoned this (band of Khawarij) except one man. A similar statement has been made by Abu Nu'aim.
Sahih Muslim Book 1, Hadith 379
a half or a third or a quarter or
whatever."
Malik said, "Share-cropping is also permitted in
any crop which emerges from the earth if it is a crop which is picked,
and its owner cannot water, work on it and tend it.
"Share-
cropping becomes reprehensible in anything in which share-cropping is
normally permitted if the fruit is sound and the good condition is
clear and it is halal to sell it. He must share-crop in it the next
year. If a man waters fruit whose good condition is clear and it is
halal to sell it, and he picks it for the owner, for a share of the
crop, it is not sharecropping. It is similar to him being paid in
dirhams and dinars. Share-cropping is what is between pruning the
palms and when the fruit becomes sound and its sale is halal."
Malik said, "If some one makes a share-cropping contract for fruit
trees before the condition becomes clear and its sale is halal, it is
share-cropping and is permitted . "
Malik said, "Uncultivated
land must not be involved in a share-cropping contract. That is
because it is halal for the owner to rent it for dinars and dirhams or
the equivalent for an accepted price."
Malik said, "As for a
man who gives his uncultivated earth for a third or a fourth of what
comes out of it, that is an uncertain transaction because crops may be
scant one time and plentiful another time. It may perish completely
and the owner of the land will have abandoned a set rent which would
have been good for him to rent the land for. He takes an uncertain
situation, and does not know whether or not it will be satisfactory.
This is disapproved. It is like a man having someone travel for him
for a set amount, and then saying, 'Shall I give you a tenth of the
profit of the journey as your wage?' This is not halal and must not be
done."
Malik summed up,"A man must not hire out himself or
his land or his ship unless for a set amount."
Malik said, "A
distinction is made between sharecropping in palms and in cultivated
land because the owner of the palms cannot sell the fruit until its
good condition is clear. The owner of the land can rent it when it is
uncultivated with nothing on it."
Malik said, "What is done
in our community about palms is that they can also be share-cropped
for three and four years, and less or more than that."
Malik
said, "That is what I have heard. Any fruit trees like that are in the
position of palms. Contracts for several years are permissible for the
sharecropper as they are permissible in the palms."
Malik
said about the owner, "He does not take anything additional from the
share-cropper in the way of gold or silver or crops which increases
him. That is not good. The share-cropper also must not take from the
owner of the garden anything additional which will increase him of
gold, silver, crops or anything. Increase beyond what is stipulated in
the contract is not good. It is also not good for the lender of a
qirad to be in this position. If such an increase does enter share-
cropping or quirad, it becomes by it hire. It is not good when hire
enters it. Hire must never occur in a situation which has uncertainty
in it."
Malik spoke about a man who gave land to another man
in a share-cropping contract in which there were palms, vines, or the
like of that of fruit trees and there was also uncultivated land in
it. He said, "If the uncultivated land is secondary to the fruit
trees, either in importance or in size of land, there is no harm in
share-cropping. That is if the palms take up two-thirds of the land or
more, and the uncultivated land is a third or less. This is because
when the land that the fruit trees take up is secondary to the
uncultivated land and the cultivated land in which the palms, vines or
the like is a third or less, and the uncultivated land is two-thirds
or more, it is permitted to rent the land and share-cropping in it is
haram."
"One of the practices of people is to give out
sharecropping contracts on property with fruit trees when there is
uncultivated land in it, and to rent land while there are fruit trees
on it, just as a Quran or sword which has some embellishment on it of
silver is sold for silver, or a necklace or ring which have stones and
gold in them are sold for dinars. These sales continue to be
permitted. People buy and sell by them. Nothing described or
instituted has come on that which if exceeded, makes it haram, and if
fallen below makes it halal. What is done in our community about that
is what people practise and permit among themselves. That is, if the
gold or silver is secondary to what it is incorporated in, it is
permitted to sell it. That is, if the value of the blade, the Quran,
or the stones is two-thirds or more, and the value of the decoration
is one-third or less."
Muwatta Malik Book 33, Hadith 2