Regarding the explanation of the Verse: 'Those whom they call upon (worship) (like Jesus the Son of
Mary, angels etc.) desire (for themselves) means of access to their Lord (Allah) as to which of them
should be the nearer and they hope for His Mercy and fear His torment.' (17.57) They themselves (e.g.
Angels, saints, Apostles, Jesus, etc.,) worshipped Allah, Those Jinns who were worshipped by some
Arabs became Muslims (embraced Islam), but those human beings stuck to their (old) religion. Al-
A`mash said extra: 'Say, (O Muhammad): Call unto those besides Him whom you assume (to be
gods).' (17.56)
Sahih al-Bukhari Book 65, Hadith 236
"I was brought an animal that was larger than a donkey and smaller than a mule, whose stride could reach as far as it could see. I mounted it, and Jibril was with me, and I set off. Then he said: 'Dismount and pray,' so I did that. He said: 'Do you know where you have prayed? You have prayed in Taibah, which will be the place of the emigration.' Then he said: 'Dismount and pray,' so I prayed. He said: 'Do you know where you have prayed? You have prayed in Mount Sinai, where Allah, the Mighty and Sublime, spoke to Musa, peace be upon him.' So I dismounted and prayed, and he said: 'Do you know where you have prayed? You have prayed in Bethlehem, where 'Eisa, peace be upon him, was born.' Then I entered Bait Al-Maqdis (Jerusalem) where the Prophets, peace be upon them, were assembled for me, and Jibril brought me forward to lead them in prayer. Then I was taken up to the first heaven, where I saw Adam, peace be upon him. Then I was taken up to the second heaven where I saw the maternal cousins 'Eisa and Yahya, peace be upon them. Then I was taken up to the third heaven where I saw Yusuf, peace be upon him. Then I was taken up to the fourth heaven where I saw Harun, peace be upon him. Then I was taken up to the fifth heaven where I saw Idris, peace be upon him. Then I was taken up to the sixth heaven where I saw Musa, peace be upon him. Then I was taken up to the seventh heaven where I saw Ibrahim, peace be upon him. Then I was taken up above seven heavens and we came to Sidrah Al-Muntaha and I was covered with fog. I fell down prostrate and it was said to me: '(Indeed) The day I created the heavens and the Earth, I enjoined upon you and your Ummah fifty prayers, so establish them, you and your Ummah.' I came back to Ibrahim and he did not ask me about anything, then I came to Musa and he said: 'How much did your Lord enjoin upon you and your Ummah?' I said: 'Fifty prayers.' He said: 'You will not be able to establish them, neither you nor your Ummah. Go back to your Lord and ask Him to reduce it.' So I went back to my Lord and He reduced it by ten. Then I came to Musa and he told me to go back, so I went back and He reduced it by ten. Then I came to Musa and he told me to go back, so I went back and He reduced it by ten. Then it was reduced it by ten. Then it was reduced to five prayers. He (Musa) said: 'Go back to you Lord and ask Him to reduce it, for two prayers were enjoined upon the Children of Israel but they did not establish them.' So I went back to my Lord and asked Him to reduce it, but He said: 'The day I created the heavens and the Earth, I enjoined fifty prayers upon you and your Ummah. Five is for fifty, so establish them, you and your Ummah.' I knew that this was what Allah, the Mighty and Sublime, had determined so I went back to Musa, peace be upon him, and he said: 'Go back.' But I knew that it was what Allah had determined, so I did not go back."
Sunan an-Nasa'i Book 5, Hadith 3
Allah's Messenger (ﷺ) said, "Allah will say to the people of Paradise, 'O the people of Paradise!' They will
say, 'Labbaik, O our Lord, and Sa`daik!' Allah will say, 'Are you pleased?" They will say, 'Why
should we not be pleased since You have given us what You have not given to anyone of Your
creation?' Allah will say, 'I will give you something better than that.' They will reply, 'O our Lord!
And what is better than that?' Allah will say, 'I will bestow My pleasure and contentment upon you so
that I will never be angry with you after for-ever.' "
Sahih al-Bukhari Book 81, Hadith 138
(This is Ma'mar's version which is more accurate.) A man and a woman of the Jews committed fornication.
Some of them said to the others: Let us go to this Prophet, for he has been sent with an easy law. If he gives a judgment lighter than stoning, we shall accept it, and argue about it with Allah, saying: It is a judgment of one of your prophets. So they came to the Prophet (ﷺ) who was sitting in the mosque among his companions.
They said: AbulQasim, what do you think about a man and a woman who committed fornication? He did not speak to them a word till he went to their school.
He stood at the gate and said: I adjure you by Allah Who revealed the Torah to Moses, what (punishment) do you find in the Torah for a person who commits fornication, if he is married?
They said: He shall be blackened with charcoal, taken round a donkey among the people, and flogged. A young man among them kept silent.
When the Prophet (ﷺ) emphatically adjured him, he said: By Allah, since you have adjured us (we inform you that) we find stoning in the Torah (is the punishment for fornication).
The Prophet (ﷺ) said: So when did you lessen the severity of Allah's command? He said:
A relative of one of our kings had committed fornication, but his stoning was suspended. Then a man of a family of common people committed fornication. He was to have been stoned, but his people intervened and said: Our man shall not be stoned until you bring your man and stone him. So they made a compromise on this punishment between them.
The Prophet (ﷺ) said: So I decide in accordance with what the Torah says. He then commanded regarding them and they were stoned to death.
Az-Zuhri said: We have been informed that this verse was revealed about them: "It was We Who revealed the Law (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the Prophet who bowed (as in Islam) to Allah's will.
Sunan Abi Dawud Book 40, Hadith 100
Malik related to me from Humayd ibn Qays al-Makki that a son of
al-Mutawakkil had a mukatab who died at Makka and left (enough to pay)
the rest of his kitaba and he owed some debts to people. He also left
a daughter. The governor of Makka was not certain about how to judge
in the case, so he wrote to Abd al-Malik ibn Marwan to ask him about
it. Abd al-Malik wrote to him, "Begin with the debts owed to people,
and then pay what remains of his kitaba. Then divide what remains of
the property between the daughter and the master."
Malik
said, "What is done among us is that the master of a slave does not
have to give his slave a kitaba if he asks for it. I have not heard of
any of the Imams forcing a man to give a kitaba to his slave. I heard
that one of the people of knowledge, when someone asked about that and
mentioned that Allah the Blessed, the Exalted, said, 'Give them their
kitaba, if you know some good in them' (Sura 24 ayat 33) recited these
two ayats, 'When you are free of the state of ihram, then hunt for
game.' (Sura 5 ayat 3) 'When the prayer is finished, scatter in the
land and seek Allah's favour.' " (Sura 62 ayat 10)
Malik
commented, "It is a way of doing things for which Allah, the Mighty,
the Majestic, has given permission to people, and it is not obligatory
for them." Malik said, "I heard one of the people of knowledge say
about the word of Allah, the Blessed, the Exalted, 'Give them of the
wealth which Allah has given you,' that it meant that a man give his
slave a kitaba and then reduce the end of his kitaba for him by some
specific amount."
Malik said, "This is what I have heard from
the people of knowledge and what I see people doing here."
Malik said, "I have heard that Abdullah ibn Umar gave one of his
slaves his kitaba for 35,000 dirhams, and then reduced the end of his
kitaba by 5,000 dirhams."
Malik said, "What is done among us
is that when a master gives a mukatab his kitaba, the mukatab's
property goes with him but his children do not go with him unless he
stipulates that in his kitaba."
Yahya said, "I heard Malik
say that if a mukatab whose master had given him a kitaba had a slave-
girl who was pregnant by him, and neither he nor his master knew that
on the day he was given his kitaba, the child did not follow him
because he was not included in the kitaba. He belonged to the master.
As for the slave-girl, she belonged to the mukatab because she was his
property."
Malik said that if a man and his wife's son (by
another husband) inherited a mukatab from the wife and the mukatab
died before he had completed his kitaba, they divided his inheritance
between them according to the Book of Allah. If the slave paid his
kitaba and then died, his inheritance went to the son of the woman,
and the husband had nothing of his inheritance.
Malik said
that if a mukatab gave his own slave a kitaba, the situation was
looked at. If he wanted to do his slave a favour and it was obvious by
his making it easy for him, that was not permitted. If he was giving
him a kitaba from desire to find money to pay off his own kitaba, that
was permitted for him.
Malik said that if a man had
intercourse with a mukataba of his and she became pregnant by him, she
had an option. If she liked she could be an umm walad. If she wished,
she could confirm her kitaba. If she did not conceive, she still had
her kitaba.
Malik said, "The generally agreed on way of doing
things among us about a slave who is owned by two men is that one of
them does not give a kitaba for his share, whether or not his
companion gives him permission to do so, unless they both write the
kitaba together, because that alone would effect setting him free. If
the slave were to fulfil what he had agreed on to free half of
himself, and then the one who had given a kitaba for half of him was
not obliged to complete his setting free, that would be in opposition
to the words of the Messenger of Allah, may Allah bless him and grant
him peace. 'If someone frees his share in a slave and has enough money
to cover the full price of the slave, justly evaluated for him, he
must give his partners their shares, so the slave is completely free .
' "
Malik said, "If he is not aware of that until the mukatab
has met the terms or before he has met them the owner who has written
him the kitaba returns what he has taken from the mukatab to him, and
then he and his partner divide him according to their original shares
and the kitaba is invalid. He is the slave of both of them in his
original state."
Malik spoke about a mukatab who was owned by
two men and one of them granted him a delay in the payment of the
right which he was owed, and the other refused to defer it, and so the
one who refused to defer the payment exacted his part of the due.
Malik said that if the mukatab then died and left property which did
not complete his kitaba, "They divide it according to what they are
still owed by him. Each of them takes according to his share. If the
mukatab leaves more than his kitaba, each of them takes what remains
to them of the kitaba, and what remains after that is divided equally
between them. If the mukatab is unable to pay his kitaba fully and the
one who did not allow him to defer his payment has exacted more than
his associate did, the slave is still divided equally between them,
and he does not return to his associates the excess of what he has
exacted, because he only exacted his right with the permission of his
associate. If one of them remits what is owed to him and then his
associate exacts part of what he is owed by him and then the mukatab
is unable to pay, he belongs to both of them. And the one who has
exacted something does not return anything because he only demanded
what he was owed. That is like the debt of two men in one writing
against one man. One of them grants him time to pay and the other is
greedy and exacts his due. Then the debtor goes bankrupt. The one who
exacted his due does not have to return any of what he took."
Muwatta Malik Book 39, Hadith 3
The Prophet (ﷺ) arrived (at Mecca) in the year of the Conquest (of Mecca) while Usama was riding
behind him on (his she-camel)'. Al-Qaswa.' Bilal and `Uthman bin Talha were accompanying him.
When he made his she-camel kneel down near the Ka`ba, he said to `Uthman, "Get us the key (of the
Ka`ba). He brought the key to him and opened the gate (of the Ka`ba), for him. The Prophet, Usama,
Bilal and `Uthman (bin Talha) entered the Ka`ba and then closed the gate behind them (from inside).
The Prophet (ﷺ) stayed there for a long period and then came out. The people rushed to get in, but I went
in before them and found Bilal standing behind the gate, and I said to him, "Where did the Prophet (ﷺ)
pray?" He said, "He prayed between those two front pillars." The Ka`ba was built on six pillars,
arranged in two rows, and he prayed between the two pillars of the front row leaving the gate of the
Ka`ba at his back and facing (in prayer) the wall which faces one when one enters the Ka`ba. Between
him and that wall (was the distance of about three cubits). But I forgot to ask Bilal about the number
of rak`at the Prophet (ﷺ) had prayed. There was a red piece of marble at the place where he (i.e. the
Prophet) had offered the prayer.
Sahih al-Bukhari Book 64, Hadith 423