"Uwaimir came to 'Asim bin 'Adi and said: 'Ask the Messenger of Ailah (ﷺ) for me: "Do you think that if a man finds another man with his wife and kills him, he should be killed in retaliation, or what should he do?" 'Asim asked the Messenger of Allah (ﷺ) about that, and the Messenger of Allah (ﷺ) disapproved of the question. Then 'Uwaimir met him ('Asim) and asked him about that, saying: 'What did you do?’ He said: I did that and you have not brought me any good. I asked the Messenger of Allah (ﷺ) and he disapproved of this question.’ Uwaimir said: 'By Allah, I will go to the Messenger of Allah (ﷺ) myself and ask him.' So he went to the Messenger of Allah (ﷺ) and found that Qur'an had been revealed concerning them, and the Prophet (ﷺ) told them to go through the procedure of Li'an. 'Uwaimir said: 'O Messenger of Allah, (ﷺ) by Allah if I take her back, I would have been telling lies about her.' So he left her before the Messenger of Allah (ﷺ) told him to do so, and that became the Sunnah for two who engage in the procedure of Li'an. Then the Prophet (ﷺ) said: 'Wait and see. If she gives birth to a child who is black in color with widely-spaced dark eyes and large buttocks, then I think that he was telling the truth about her, but if she gives birth to a child with a red complexion like a Wahrah, then I think that he was lying.' Then she gave birth to a child with features resembling those of the man concerning whom she was accused."
Sunan Ibn Majah Book 10, Hadith 51
“I used
to
guide my father after he lost his sight, and when I took him out
for
the Friday (prayer), when he heard the Adhan he would pray for
forgiveness for Abu Umamah As’ad bin Zurarah, and supplicate for
him.
I heard that from him for a while, then I said to myself: ‘By
Allah!
What is this weakness? Every time he heard the Adhan for
Friday
(prayer) I hear him praying for forgiveness for Abu Umamah and
supplicate for him, and I do not ask him about why he does that.’
Then
I took him out for Friday (prayer), as I used to take him out,
and
when he heard the Adhan he prayed for forgiveness as he used to
do. I
said to him: ‘O my father! I see you supplicating for As’ad
bin
Zurarah every time you hear the call for Friday; why is that?’
He
said: ‘O my son, he was the first one who led us for the Friday
prayer
before the Messenger of Allah (ﷺ) came from Makkah, in Naqi’
Al-
Khadamat (a place near Al-Madinah), in the plain of Harrah Banu
Bayadah.’ I asked: ‘How many of you were there at that time?’
He said:
‘Forty men.’”
Sunan Ibn Majah Book 5, Hadith 280
“When the Messenger of Allah (ﷺ)
passed away, Abu Bakr was with his wife, the daughter of Kharijah, in
villages surrounding Al-Madinah. They started to say: ‘The Prophet
(ﷺ) has not died, rather he has been overcome with what used to
overcome him at the time of Revelation.’ Then Abu Bakr came and
uncovered his (the Prophet’s (ﷺ)) face, kissed him between the
eyes
and said: ‘You are too noble before Allah for Him to cause you
to die
twice. By Allah, the Messenger of Allah (ﷺ) has indeed
died.’ ‘Umar
was in a corner of the mosque saying: ‘By Allah,
the Messenger of
Allah (ﷺ) has not died and he will never die until
the hands and
feet of most of the hypocrites are cut off.’ Then Abu
Bakr stood up,
ascended the pulpit and said: ‘Whoever used to
worship Allah, Allah is
alive and will never die. Whoever used to
worship Muhammad, Muhammad
is dead. “Muhammad is no more than a
Messenger, and indeed (many)
Messengers have passed away before him.
If he dies or is killed, will
you then turn back on your heels (as
disbelievers)? And he who turns
back on his heels, not the least harm
will he do to Allah; and Allah
will give reward to those who are
grateful.’” ‘Umar said: ‘It
was as if I had never
read (that Verse) before that day.’”
Sunan Ibn Majah Book 6, Hadith 195
Yahya related to me from Malik from Zayd ibn Aslam from Ibrahim
ibn Abdullah ibn Hunayn from his father Abdullah ibn Hunayn that
Abdullah ibn Abbas and al-Miswar ibn Makhrama once had a disagreement
at al-Abwa. Abdullah said that some one in ihram could wash his head,
and al Miswar ibn Makhrama maintained that some one in ihram could not
wash his head.
Abdullah ibn Hunayn continued, "Abdullah ibn
Abbas sent me to Abu Ayyub al-Ansari, and I found him doing ghusl
between the posts of a well, screened by a garment. I greeted him and
hesaid, 'Who is that?' I replied, 'I am 'Abdullah ibn Hunayn.
'Abdullah ibn Abbas sent me to you to ask how the Messenger of Allah,
may Allah bless him and grant him peace, used to wash his head when he
was in ihram.' "
He continued, "Abu Ayyub put his hand on the
garment and pulled it down until I could see his head. He said to the
man who was pouring out the water for him, 'Pour,' and he poured some
over his head. Then he passed his hands over his head from the front
to the back and then to the front again, and then said, 'I saw the
Messenger of Allah, may Allah bless him and grant him peace, doing it
like this.' "
Muwatta Malik Book 20, Hadith 4
Uwaimir Al-`Ajlani came to `Asim bin Adi Al-Ansari and asked, "O `Asim! Tell me, if a man sees his
wife with another man, should he kill him, whereupon you would kill him in Qisas, or what should he
do? O `Asim! Please ask Allah's Messenger (ﷺ) about that." `Asim asked Allah's Messenger (ﷺ) about that. Allah's
Apostle disliked that question and considered it disgraceful. What `Asim heard from Allah's Messenger (ﷺ)
was hard on him. When he returned to his family, 'Uwaimir came to him and said "O `Asim! What did
Allah's Messenger (ﷺ) say to you?" `Asim said, "You never bring me any good. Allah's Messenger (ﷺ) disliked to
hear the problem which I asked him about." 'Uwaimir said, "By Allah, I will not leave the matter till I
ask him about it." So 'Uwaimir proceeded till he came to Allah's Messenger (ﷺ) who was in the midst of the
people and said, "O Allah's Messenger (ﷺ)! If a man finds with his wife another man, should he kill him,
whereupon you would kill him (in Qisas): or otherwise, what should he do?" Allah's Messenger (ﷺ) said,
"Allah has revealed something concerning the question of you and your wife. Go and bring her here."
So they both carried out the judgment of Lian, while I was present among the people (as a witness).
When both of them had finished, 'Uwaimir said, "O Allah's Messenger (ﷺ)! If I should now keep my wife
with me, then I have told a lie". Then he pronounced his decision to divorce her thrice before Allah's
Apostle ordered him to do so. (Ibn Shihab said, "That was the tradition for all those who are involved
in a case of Lian."
Sahih al-Bukhari Book 68, Hadith 9
We were sitting with Abu Musa Al-Ash'sari, and as there were ties of friendship and mutual favors
between us and his tribe. His meal was presented before him and there was chicken meat in it. Among
those who were present there was a man from Bani Taimillah having a red complexion as a non-Arab
freed slave, and that man did not approach the meal. Abu Musa said to him, "Come along! I have seen
Allah's Messenger (ﷺ) eating of that (i.e., chicken)." The man said, "I have seen it (chickens) eating
something I regarded as dirty, and so I have taken an oath that I shall not eat (its meat) chicken." Abu
Musa said, "Come along! I will inform you about it (i.e., your oath).
Once we went to Allah's Messenger (ﷺ) in company with a group of Ash'airiyin, asking him for mounts
while he was distributing some camels from the camels of Zakat. (Aiyub said, "I think he said that the
Prophet was in an angry mood at the time.") The Prophet (ﷺ) said, 'By Allah! I will not give you mounts,
and I have nothing to mount you on.' After we had left, some camels of booty were brought to Allah's
Apostle and he said, "Where are those Ash`ariyin? Where are those Ash`ariyin?" So we went (to him)
and he gave us five very fat good-looking camels. We mounted them and went away, and then I said
to my companions, 'We went to Allah's Messenger (ﷺ) to give us mounts, but he took an oath that he would
not give us mounts, and then later on he sent for us and gave us mounts, perhaps Allah's Messenger (ﷺ)
forgot his oath. By Allah, we will never be successful, for we have taken advantage of the fact that
Allah's Messenger (ﷺ) forgot to fulfill his oath. So let us return to Allah's Messenger (ﷺ) to remind him of his oath.'
We returned and said, 'O Allah's Messenger (ﷺ)! We came to you and asked you for mounts, but you took an
oath that you would not give us mounts) but later on you gave us mounts, and we thought or
considered that you have forgotten your oath.' The Prophet (ﷺ) said, 'Depart, for Allah has given you
Mounts. By Allah, Allah willing, if I take an oath and then later find another thing better than that, I
do what is better, and make expiation for the oath.' "
(two other narrations through Zahdam as above)
Sahih al-Bukhari Book 84, Hadith 14
(daughter of Abu Sufyan) I said, "O Allah's Messenger (ﷺ)! Marry my sister. the daughter of Abu Sufyan."
The Prophet (ﷺ) said, "Do you like that?" I replied, "Yes, for even now I am not your only wife and I like
that my sister should share the good with me." The Prophet (ﷺ) said, "But that is not lawful for me." I
said, We have heard that you want to marry the daughter of Abu Salama." He said, "(You mean) the
daughter of Um Salama?" I said, "Yes." He said, "Even if she were not my step-daughter, she would
be unlawful for me to marry as she is my foster niece. I and Abu Salama were suckled by Thuwaiba.
So you should not present to me your daughters or your sisters (in marriage)."
Narrated 'Urwa:
Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the
Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked
him, "What have you encountered?" Abu Lahb said, "I have not found any rest since I left you, except
that I have been given water to drink in this (the space between his thumb and other fingers) and that
is because of my manumitting Thuwaiba."
Sahih al-Bukhari Book 67, Hadith 39
(the wife of the Prophet) "When the ailment of Allah's Messenger (ﷺ) became aggravated, he requested his
wives to permit him to be (treated) nursed in my house, and they gave him permission. He came out
(to my house), walking between two men with his feet dragging on the ground, between `Abbas bin
`Abdul--Muttalib and another man" 'Ubaidullah said, "I told `Abdullah of what `Aisha had said,
`Abdullah bin `Abbas said to me, 'Do you know who is the other man whom `Aisha did not name?' I
said, 'No.' Ibn `Abbas said, 'It was `Ali bin Abu Talib." `Aisha, the wife of the Prophet (ﷺ) used to narrate
saying, "When Allah's Messenger (ﷺ) entered my house and his disease became aggravated, he said, " Pour
on me the water of seven water skins, the mouths of which have not been untied, so that I may give
advice to the people.' So we let him sit in a big basin belonging to Hafsa, the wife of the Prophet (ﷺ) and
then started to pour water on him from these water skins till he started pointing to us with his hands
intending to say, 'You have done your job." `Aisha added, "Then he went out to the people and led
them in prayer and preached to them."
Sahih al-Bukhari Book 64, Hadith 463
Yahya said from Malik from Yahya ibn Said that Bushayr ibn Yasar
informed him that Abdullah ibn Sahl al-Ansari and Muhayyisa ibn Masud
went out to Khaybar, and they separated on their various businesses
and Abdullah ibn Sahl was killed. Muhayyisa, and his brother Huwayyisa
and Abd ar-Rahman ibn Sahl went to the Prophet, may Allah bless him
and grant him peace, and Abd ar-Rahman began to speak before his
brother. The Messenger of Allah, may Allah bless him and grant him
peace, said, "The older first, the older first.
Therefore
Huwayyisa and then Muhayyisa spoke and mentioned the affair of
Abdullah ibn Sahl. The Messenger of Allah, may Allah bless him and
grant him peace, said to them, "Do you swear with fifty oaths and
claim the blood-money of your companion or the life of the murderer?"
They said, "Messenger of Allah, we did not see it and we were not
present." The Messenger of Allah, may Allah bless him and grant him
peace, said, "Will you acquit the jews for fifty oaths?' They said,
"Messenger of Allah, how can we accept the oaths of a people who are
kafirun?"
Yahya ibn Said said, "Bushayr ibn Yasar claimed
that the Messenger of Allah, may Allah bless him and grant him peace,
paid the blood-money from his own property."
Malik said, "The
generally agreed on way of doing things in our community and that
which I heard from whoever I am content with, concerning the oath of
qasama, and upon which the past and present imams agree, is that those
who claim revenge begin with the oaths and swear. The oath for revenge
is only obligatory in two situations. Either the slain person says,
'My blood is against so-and-so,' or the relatives entitled to the
blood bring a partial proof of it that is not irrefutable against the
one who is the object of the blood-claim. This obliges taking an oath
on the part of those who claim the blood against those who are the
object of the blood-claim. With us, swearing is only obliged in these
two situations."
Malik said, "That is the sunna in which
there is no dispute with us and which is still the behaviour of the
people. The people who claim blood begin the swearings, whether it is
an intentional killing or an accident."
Malik said, "The
Messenger of Allah, may Allah bless him and grant him peace, began
with Banu Harith in the case of the killing of their kinsman murdered
at Khaybar."
Malik said, "If those who make the claim swear,
they deserve the blood of their kinsman and whoever they swear against
is slain. Only one man can be killed in the qasama. Two cannot be
killed in it. Fifty men from the blood-relatives must swear fifty
oaths. If their number is less or some of them draw back, they can
repeat their oaths, unless one of the relatives of the murdered man
who deserves blood and who is permitted to pardon it, draws back. If
one of these draws back, there is no way to revenge."
Yahya
said that Malik said, "The oaths can be made by those of them who
remain if one of them draws back who is not permitted to pardon. If
one of the blood-relatives draws back who is permitted to pardon, even
if he is only one, more oaths can not be made after that by the blood-
relatives. If that occurs, the oaths can be on behalf of the one
against whom the claim is made. So fifty of the men of his people
swear fifty oaths. If there are not fifty men, more oaths can be made
by those of them who already swore. If there is only the defendant, he
swears fifty oaths and is acquitted."
Yahya said that Malik
said, "One distinguishes between swearing for blood and oaths for
one's rights. When a man has a money-claim against another man, he
seeks to verify his due. When a man wants to kill another man, he does
not kill him in the midst of people. He keeps to a place away from
people. Had there only been swearing in cases where there is a clear
proof and had one acted in it as one acts about one's rights (i.e.
needing witnesses), the right of blood retribution would have been
lost and people would have been swift to take advantage of it when
they learned of the decision on it. However, the relatives of the
murdered man were allowed to initiate swearing so that people might
restrain themselves from blood and the murderer might beware lest he
was put into a situation like that (i.e. qasama) by the statement of
the murdered man.' "
Yahya said, "Malik said about a people
of whom a certain number are suspected of murder and the relatives of
the murdered man ask them to take oaths and they are numerous, so they
ask that each man swears fifty oaths on his own behalf. The oaths are
not divided out between them according to their number and they are
not acquitted unless each man among them swears fifty oaths on his own
behalf."
Malik said, "This is the best I have heard about the
matter."
He said, "Swearing goes to the paternal relatives of
the slain. They are the blood-relatives who swear against the killer
and by whose swearing he is killed."
Muwatta Malik Book 44, Hadith 2
Ibn `Abbas said, "When Allah's Messenger (ﷺ) was on his deathbed and there were some men in the house,
he said, 'Come near, I will write for you something after which you will not go astray.' Some of them (
i.e. his companions) said, 'Allah's Messenger (ﷺ) is seriously ill and you have the (Holy) Qur'an. Allah's
Book is sufficient for us.' So the people in the house differed and started disputing. Some of them said,
'Give him writing material so that he may write for you something after which you will not go astray.'
while the others said the other way round. So when their talk and differences increased, Allah's
Apostle said, "Get up." Ibn `Abbas used to say, "No doubt, it was very unfortunate (a great disaster)
that Allah's Messenger (ﷺ) was prevented from writing for them that writing because of their differences and
noise."
Sahih al-Bukhari Book 64, Hadith 454
Mu’awiyah came out to the Masjid and said: “What has caused you to gather for this sitting.” They said: “We gathered so that we may remember Allah.” He said, “By Allah, nothing caused you to gather for this sitting except for that?” They said, “By Allah, nothing caused us to gather for this sitting except for that.” He said: “Indeed, I did not ask you out of suspicion, and there was no one in the position I was from the Messenger of Allah who narrates less Ahadith from him than me. Indeed the Messenger of Allah came out upon a circle of his Companions and said: ‘what has caused you to gather for this sitting?’ They said: ‘We have gathered for this sitting to remember Allah, and praise Him for His having guided us to Islam, and having bestowed blessings upon us.’ So he said: ‘By Allah, nothing caused you to gather for this sitting except for that?’ He said: ‘Indeed, I did not ask you out of suspicion, verily Jibra’il came to me and informed me that Allah boasts of you to the angels.’”
Jami` at-Tirmidhi Book 48, Hadith 10
Yahya said that Malik said, "The position with us concerning a
man who has zakat to pay on one hundred camels but then the zakat
collector does not come to him until zakat is due for a second timeand
by that time all his camels have died except five, is that the zakat
collector assesses from the five camels the two amounts of zakat that
are due from the owner of the animals, which in this case is only two
sheep, one for each year. This is because the only zakat which an
owner of livestock has to pay is what is due from him on the day that
the zakat is (actually) assessed. His livestock may have died or it
may have increased, and the zakat collector only assesses the zakat on
what he (actually) finds on the day he makes the assessment. If more
than one payment of zakat is due from the owner of the livestock, he
still only has to pay zakat according to what the zakat collector
(actually) finds in his possession, and if his livestock has died, or
several payments of zakat are due from him and nothing is taken until
all his livestock has died, or has been reduced to an amount below
that on which he has to pay zakat, then he does not have to pay any
zakat, and there is no liability (on him) for what has died or for the
years that have passed.
Muwatta Malik Book 17, Hadith 29
Zainab said: I visited Umm Habibah when her father AbuSufyan, died. She asked for some yellow perfume containing saffron (khaluq) or something else. Then she applied it to a girl and touched her cheeks.
She said: I have no need of perfume, but I heard the Messenger of Allah (ﷺ) say: It is not lawful for a woman who believes in Allah and the Last Day to observe mourning for one who has died, more than three nights, except for four months and ten days in the case of a husband.
Zaynab said: I also visited Zaynab, daughter of Jahsh, when her brother died. She asked for some perfume and used it upon herself.
She then said: I have no need of perfume, but I heard the Messenger of Allah (ﷺ) say when he was on the pulpit: It is not lawful for a woman who believes in Allah and the Last Day to observe mourning for one who has died, more than three nights, except for four months and ten days in the case of a husband.
Zaynab said: I heard my mother, Umm Salamah, say: A woman came to the Messenger of Allah (ﷺ) and said: Messenger of Allah, the husband of my daughter has died, and she is suffering from sore eyes; may we put antimony in her eyes?
The Messenger of Allah (ﷺ) said: No. He said this twice or thrice. Each time he said: No. The Messenger of Allah (ﷺ) said: The waiting period is now four months and ten days. In pre-Islamic days one of you used to throw away a piece of dung at the end of a year.
Humayd said: I asked Zaynab: What do you mean by throwing away a piece of dung at the end of a year.
Zaynab replied: When the husband of a woman died, she entered a small cell and put on shabby clothes, not touching perfume or any other thing until a year passed. Then an animal such as donkey or sheep or bird was provided for her. She rubbed herself with it. The animal with which she rubbed herself rarely survived. She then came out and was given a piece of dung which she threw away. She then used perfume or something else which she desired.
Abu Dawud said: The Arabic word "hafsh" means a small cell.
Sunan Abi Dawud Book 13, Hadith 125