Yahya related to me from Malik that Ata ibn Abdullah al-Khurasani
said that an old man from Suq al-Buram in Kufa had related to him that
Kab ibn Ujra said, "The Messenger of Allah, may Allah bless him and
grant him peace, came to me while I was blowing under a cooking pot
belonging to my companions and my head and beard were full of lice. He
took my forehead and said, 'Shave your hair and fast three days or
feed six poor people.' The Messenger of Allah, may Allah bless him
and grant him peace, was aware that I did not have anything with me to
sacrifice.'"
Malik said, concerning paying compensation
(fidya) for the relief of physical discomfort, "The custom concerning
it is that no one pays compensation until he has done something which
makes it obligatory to pay compensation just as making amends
(kaffara) is only done when it has become obligatory for the one who
owes it. The person can pay the compensation wherever he wishes,
regardless of whether he has to sacrifice an animal or fast or give
sadaqa -- in Makka or in any other town."
Malik said, "It is
not correct for a person in ihram to pluck out any of his hair or to
shave it or cut it until he has left ihram, unless he is suffering
from an ailment of the head, in which case he owes the compensation
Allah the Exalted has ordered. It is not correct for a person in ihram
to cut his nails, or to kill his lice, or to remove them from his head
or from his skin or his garment to the ground. If a person in ihram
removes lice from his skin or his garment, he must give away the
quantity of food that he can scoop up with both hands. "
Malik said,"Anyone who, while in ihram, plucks out hairs from his nose
or armpit or rubs his body with a depilatory agent or shaves the hair
from around a head wound out of necessity or shaves his neck for the
place of the cupping glasses, regardless of whether it is in
forgetfulness or in ignorance, owes compensation in all these
instances, and he must not shave the place of the cupping glasses.
Someone, who, out of ignorance, shaves his head before he stones the
jamra. must also pay compensation."
Muwatta Malik Book 20, Hadith 251
When Allah gave to His Apostle the war booty on the day of Hunain, he distributed that booty
amongst those whose hearts have been (recently) reconciled (to Islam), but did not give anything to
the Ansar. So they seemed to have felt angry and sad as they did not get the same as other people had
got. The Prophet (ﷺ) then delivered a sermon before them, saying, "O, the assembly of Ansar! Didn't I
find you astray, and then Allah guided you on the Right Path through me? You were divided into
groups, and Allah brought you together through me; you were poor and Allah made you rich through
me." Whatever the Prophet (ﷺ) said , they (i.e. the Ansar) said, "Allah and his Apostle have more favours
to do." The Prophet (ﷺ) said, "What stops you from answering the Messenger of Allah?" But whatever he
said to them, they replied, "Allah and His Apostle have more favours to do." The Prophet (ﷺ) then said,
"If you wish you could say: 'You came to us in such-and-such state (at Medina).' Wouldn't you be
willing to see the people go away with sheep and camels while you go with the Prophet (ﷺ) to your
homes? But for the migration, I would have been one of the Ansar, and if the people took their way
through a valley or mountain pass, I would select the valley or mountain pass of the Ansar. The Ansar
are Shiar (i.e. those clothes which are in direct contact with the body and worn inside the other
garments), and the people are Dithar (i.e. those clothes which are not in direct contact with the body
and are worn over other garments). No doubt, you will see other people favoured over you, so you
should be patient till you meet me at the Tank (of Kauthar).
Sahih al-Bukhari Book 64, Hadith 359
Abdullah ibn Hasan al-Anbari said: My grandmothers, Safiyyah and Duhaybah, narrated to me, that hey were the daughters of Ulaybah and were nourished by Qaylah, daughter of Makhramah. She was the grandmother of their father.
She reported to them, saying: We came upon the Messenger of Allah (ﷺ). My companion, Hurayth ibn Hassan, came to him as a delegate from Bakr ibn Wa'il. He took the oath of allegiance of Islam for himself and for his people.
He then said: Messenger of Allah (ﷺ), write a document for us, giving us the land lying between us and Banu Tamim at ad-Dahna' to the effect that not one of them will cross it in our direction except a traveller or a passer-by.
He said: Write down ad-Dahna' for them, boy. When I saw that he passed orders to give it to him, I became anxious, for it was my native land and my home.
I said: Messenger of Allah, he did not ask you for a true border when he asked you. This land of Dahna' is a place where the camels have their home, and it is a pasture for the sheep. The women of Banu Tamim and their children are beyond it.
He said: Stop, boy! A poor woman spoke the truth: a Muslim is a brother of a Muslim. Each one of them may benefit from water and trees, and they should cooperate with each other against Satan.
Sunan Abi Dawud Book 20, Hadith 143
Yahya related to me from Malik from more than one source that
when Abdullah ibn Masud was in Kufa, he was asked for an opinion about
marrying the mother after marrying the daughter when the marriage with
the daughter had not been consummated. He permitted it. When Ibn Masud
came to Madina, he asked about it and was told that it was not as he
had said, and that this condition referred to foster-mothers. Ibn
Masud returnedto Kufa,and he had just reached his dwelling when the
man who had asked him for the opinion came to visit and he ordered him
to separate from his wife.
Malik said that if a man married
the mother of a woman who was his wife and he had sexual relations
with the mother then his wife was haram for him, and he had to
separate from both of them. They were both haram to him forever, if he
had had sexual relations with the mother. If he had not had relations
with the mcther, his wife was not haram for him, and he separated from
the mother.
Malik explained further about the man who married
a woman, and then married her mother and cohabited with her, "The
mother will never be halal for him, and she is not halal for his
father or his son, and any daughters of hers are not halal for him and
so his wife is haram for him."
Malik said, "Fornication
however, does not make any of that haram because Allah, the Blessed,
the Exalted, mentioned 'the mothers of your wives,' as one whom
marriage made haram, and he didn't mention the making haram by
fornication. Every marriage in a halal manner in which a man cohabits
with his wife, is a halal marriage. This is what I have heard, and
this is how things are done among us."
Muwatta Malik Book 28, Hadith 24
"My wife and I stopped at Baqi Al-Gharqad, and my wife said to me: 'Go to the Messenger of Allah and ask him to give us something to eat. ' So I went to the Messenger of Allah and found a man with him asking him (for something), and the Messenger of Allah was saying: 'I do not have anything to give to you.' The man turned away angrily, saying: 'You only give to those you want. 'The Messenger of Allah said: 'He is angry with me because I did not have anything to give him. Whoever asks of you and he has an Uqiyah or its equivalent, then he has been too demanding in asking."' Al-Asadi said: I said: 'Our milch-camel is worth more than an Uqiyah, 'and an Uqiyah is forty Dirhams. "So I went back and did not ask him for anything. Then the Messenger of Allah got some barley and raisins after that, and he gave us a share of them, until Allah, the Mighty and Sublime, made us independent of means."
Sunan an-Nasa'i Book 23, Hadith 162