I used to teach Quran to 'Abdur-Rahman bin Auf. When Umar performed his last Hajj, 'Abdur-Rahman said (to me) at Mina, "Would that you had seen Chief of the believers today! A man came to him and said, "So-and-so has said, "If Chief of the Believers died, we will give the oath of allegiance to such-and-such person,' 'Umar said, 'I will get up tonight and warn those who want to usurp the people's rights.' I said, 'Do not do so, for the season (of Hajj) gathers the riffraff mob who will form the majority of your audience, and I am afraid that they will not understand (the meaning of) your saying properly and may spread (an incorrect statement) everywhere. You should wait till we reach Medina, the place of migration and the place of the Sunna (the Prophet's Traditions). There you will meet the companions of Allah's Messenger (ﷺ) from the Muhajirin and the Ansar who will understand your statement and place it in its proper position' 'Umar said, 'By Allah, I shall do so the first time I stand (to address the people) in Medina.' When we reached Medina, 'Umar (in a Friday Khutba-sermon) said, "No doubt, Allah sent Muhammad with the Truth and revealed to him the Book (Quran), and among what was revealed, was the Verse of Ar-Rajm (stoning adulterers to death).'" (See Hadith No. 817,Vol. 8)
Sahih al-Bukhari Book 96, Hadith 53
Yahya related to me from Malik that Yahya ibn Said heard Said ibn
al-Musayyab say, "Keeping gold and silver out of circulation is part
of working corruption in the land."
Malik said, "There is no
harm in buying gold with silver or silver with gold without measuring
if it is unminted or a piece of jewellery which has been made. Counted
dirhams and counted dinars should not be bought without reckoning
until they are known and counted. To abandon number and buy them at
random would only be to speculate. That is not part of the business
transactions of Muslims. As for what is weighed of unminted objects
and jewellery, there is no harm in buying such things without
measuring. To buy them without measuring is like buying wheat, dried
dates, and such food-stuffs, which are sold without measuring, even
though things like them are measured "
Malik spoke about
buying a Quran, a sword or a signet ring which had some gold or
silver work on it with dinars or dirhams. He said, "The value of the
object bought with dinars, which has gold in it is looked at. If the
value of the gold is up to one-third of the price, it is permitted and
there is no harm in it if the sale is hand to hand and there is no
deferment in it. When something is bought with silver which has silver
in it, the value is looked at. If the value of the silver is one-
third, it is permitted and there is no harm in it if the sale is hand
to hand. That is still the way of doing things among us."
Muwatta Malik Book 31, Hadith 37
I asked the Prophet (ﷺ) ,and said: I set off my trained dogs, and they catch (something) for me: may I eat (it)? He said: When you set off trained dogs and mention Allah's name, eat what they catch for you. I said: Even if they killed (the game)? He said: Even if they killed (the game) as long as another dog does not join it. I said: I shoot with a featherless arrow, and it strikes the target, may I eat (it) ? He said: If you shoot with a featherless arrow and mention Allah's name, and it strikes the aim, and pierce it, eat it ; and if it strikes with its middle, do not eat (it).
Sunan Abi Dawud Book 17, Hadith 4
Malik said, "The best of what I have heard about a mukatab who
injures a man so that blood-money must be paid, is that if the mukatab
can pay the blood-money for the injury with his kitaba, he does so,
and it is against his kitaba. If he cannot do that, and he cannot pay
his kitaba because he must pay the blood-money of that injury before
the kitaba, and he cannot pay the blood-money of that injury, then his
master has an option. If he prefers to pay the blood-money of that
injury, he does so and keeps his slave and he becomes an owned slave.
If he wishes to surrender the slave to the injured, he surrenders him.
The master does not have to do more than surrender his slave."
Malik spoke about people who were in a general kitaba and one of
them caused an injury which entailed blood-money. He said, "If any of
them does an injury involving blood-money, he and those who are with
him in the kitaba are asked to pay all the blood-money of that injury.
If they pay, they are confirmed in their kitaba. If they do not pay,
and they are incapable then their master has an option. If he wishes,
he can pay all the blood-money of that injury and all the slaves
revert to him. If he wishes, he can surrender the one who did the
injury alone and all the others revert to being his slaves since they
could not pay the blood-money of the injury which their companion
caused."
Malik said, "The way of doing things about which
there is no dispute among us, is that when a mukatab is injured in
some way which entails blood-money or one of the mukatab's children
who is written with him in the kitaba is injured, their blood-money is
the blood-money of slaves of their value, and what is appointed to
them as their blood-money is paid to the master who has the kitaba and
he reckons that for the mukatab at the end of his kitaba and there is
a reduction for the blood-money that the master has taken for the
injury."
Malik said, "The explanation of that is say, for
example, he has written his kitaba for three thousand dirhams and the
blood-money taken by the master for his injury is one thousand
dirhams. When the mukatab has paid his master two thousand dirhams he
is free. If what remains of his kitaba is one thousand dirhams and the
blood-money for his injury is one thousand dirhams, he is free
straightaway. If the blood-money of the injury is more than what
remains of the kitaba, the master of the mukatab takes what remains of
his kitaba and frees him. What remains after the payment of the kitaba
belongs to the mukatab. One must not pay the mukatab any of the blood-
money of his injury in case he might consume it and use it up. If he
could not pay his kitaba completely he would then return to his master
one eyed, with a hand cut off, or crippled in body. His master only
wrote his kitaba against his property and earnings, and he did not
write his kitaba so that he would take the blood-money for what
happened to his child or to himself and use it up and consume it. One
pays the blood-money of injuries to a mukatab and his children who are
born in his kitaba, or their kitaba is written, to the master and he
takes it into account for him at the end of his kitaba."
Muwatta Malik Book 39, Hadith 6
`Abdullah bin `Abbas said that he had passed a night in the house of Maimuna the mother of the
faithful believers , who was his aunt. He said, "I slept across the bed, and Allah's Messenger (ﷺ) along with
his wife slept lengthwise. Allah's Messenger (ﷺ) slept till midnight or slightly before or after it. Then Allah's
Apostle woke up, sat, and removed the traces of sleep by rubbing his hands over his face. Then he
recited the last ten verses of Surat-Al `Imran (2). Then he went towards a hanging leather watercontainer
and performed a perfect ablution and then stood up for prayer." `Abdullah bin `Abbas
added, "I got up and did the same as Allah's Messenger (ﷺ) had done and then went and stood by his side.
Allah's Messenger (ﷺ) then put his right hand over my head and caught my right ear and twisted it. He
offered two rak`at, then two rak`at, then two rak`at, then two rak`at, then two rak`at, then two rak`at
and then offered one rak`a witr. Then he lay down till the Mu'adh-dhin came and then he prayed two
light rak`at and went out and offered the early morning (Fajr) prayer."
Sahih al-Bukhari Book 21, Hadith 1
“O Jibril, what is this
good
fragrance?” He said: “This is the fragrance of the grave of
the
hairdresser and her two sons and her husband.” He said: “That
began
when Khadir, who was one of the nobles of the Children of
Israel, used
to pass by a monk in his cell. The monk used to meet him
and he taught
him Islam. When Khadir reached adolescence, his father
married him to
a woman. He taught her and made her promise not to
teach it to anyone.
He used not to touch women, so he divorced her,
then his father
married him to another woman, and he taught her and
made her promise
not to teach it to anyone. One of them kept the
secret but the other
disclosed it, so he fled until he came to an
island in the sea. Two
men came, gathering firewood, and saw him. One
of them kept the secret
but the other disclosed it and said: ‘I
have seen Khadir.’ It was
said: ‘Who else saw him besides you?’
He said: ‘So-and-so.’ (The other
man) was questioned but he kept
silent. According to their religion,
the liar was to be killed. The
woman who had kept the secret got
married, and while she was combing
the hair of Pharoah’s daughter, she
dropped the comb and said: ‘May
Pharoah perish!’ (The daughter) told
her father about that. The
woman had two sons and a husband. (Pharoah)
sent for them, and tried
to make the woman and her husband give up
their religion, but they
refused. He said: ‘I am going to kill you.’
They said: ‘It
would be an act of kindness on your part, if you kill
us, to put us
in one grave.’ So he did that.” When the Prophet (ﷺ)
was taken
on the Night Journey (Isra’), he noticed a good fragrance
and asked
Jibril about it and he told him.”
Sunan Ibn Majah Book 36, Hadith 105