I prayed with the Messenger of Allah (ﷺ) one night and he started reciting al-Baqara. I thought that he would bow at the end of one hundred verses, but he proceeded on; I then thought that he would perhaps recite the whole (surah) in a rak'ah, but he proceeded and I thought he would perhaps bow on completing (this surah). He then started al-Nisa', and recited it; he then started Al-i-'Imran and recited leisurely. And when he recited the verses which referred to the Glory of Allah, he glorified (by saying Subhan Allah-Glory to my Lord the Great), and when he recited the verses which tell (how the Lord) is to be begged, he (the Holy Prophet) would then beg (from Him), and when he recited the verses dealing with protection from the Lord, he sought (His) protection and would then bow and say: Glory be to my Mighty Lord; his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after ruku') he would say: Allah listened to him who praised Him, and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say: Glory be to my Lord most High, and his prostration lasted nearly the same length of time as his standing. In the hadith transmitted by Jarir the words are:" He (the Holy Prophet) would say:" Allah listened to him who praised Him, our Lord, to Thee i the praise."
Sahih Muslim Book 6, Hadith 242
Allah's Messenger (ﷺ) got up on the day of the Conquest of Mecca and said, "Allah has made Mecca a
sanctuary since the day He created the Heavens and the Earth, and it will remain a sanctuary by virtue
of the sanctity Allah has bestowed on it till the Day of Resurrection. It (i.e. fighting in it) was not
made lawful to anyone before me!, nor will it be made lawful to anyone after me, and it was not made
lawful for me except for a short period of time. Its game should not be chased, nor should its trees be
cut, nor its vegetation or grass uprooted, not its Luqata (i.e. Most things) picked up except by one who
makes a public announcement about it." Al-Abbas bin `Abdul Muttalib said, "Except the Idhkhir, O
Allah's Messenger (ﷺ), as it is indispensable for blacksmiths and houses." On that, the Prophet (ﷺ) kept quiet and
then said, "Except the Idhkhir as it is lawful to cut."
Sahih al-Bukhari Book 64, Hadith 344
Yahya related to me from Malik that Abu'z-Zubayr al-Makki said,
"I saw the House deserted both after subh and asr, with no-one doing
tawaf."
Malik said, "If someone does some of his circuits and
then the subh or asr prayer is begun, he should pray with the imam and
then complete the rest of his circuits but should not pray at all
until the sun has either risen or set "
He added, "There is
no harm in delaying the two rakas until after he has prayed maghrib."
Malik said, "There is no harm in someone doing a single tawaf
after subh or after asr, not to do more than one group of seven
circuits, and then as long as he delays the two rakas until after the
sun has risen, as Umar ibn al-Khattab did, or he delays them until
after the sun has set if it is after asr. Then when the sun has set he
can pray them if he wants, or, if he wants, he can delay them until
after he has prayed maghrib. There is no harm in that."
Muwatta Malik Book 20, Hadith 123
We set out with Allah's Messenger (ﷺ) shortly before the appearance of the new moon of Dhi-l-Hijja and he
said, "Whoever wants to assume Ihram for `Umra may do so, and whoever wants to assume Ihram for
Hajj may do so. Had not I brought the Hadi with me, I would have assumed Ihram for `Umra." Some
of the people assumed Ihram for `Umra while others for Hajj. I was amongst those who had assumed
Ihram for `Umra. I got my menses before entering Mecca, and was menstruating till the day of
`Arafat. I complained to Allah's Messenger (ﷺ) about it, he said, "Abandon your `Umra, undo and comb your
hair, and assume Ihram for Hajj." So, I did that accordingly. When it was the night of Hasba (day of
departure from Mina), the Prophet (ﷺ) sent `Abdur Rahman with me to at-Tan`im.
The sub-narrator adds: He (`Abdur-Rahman) let her ride behind him. And she assumed Ihram for
`Umra in lieu of the abandoned one. Aisha completed her Hajj and `Umra, and no Hadi, Sadaqa
(charity), or fasting was obligatory for her.
Sahih al-Bukhari Book 26, Hadith 13
Hakim bin Hizam said, "(Once) I asked Allah's Messenger (ﷺ) (for something) and he gave it to me. Again I
asked and he gave (it to me). Again I asked and he gave (it to me). And then he said, "O Hakim! This
property is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and
whoever takes it with greediness, he is not blessed in it, and he is like a person who eats but is never
satisfied; and the upper (giving) hand is better than the lower (receiving) hand." Hakim added, "I said
to Allah's Messenger (ﷺ) , 'By Him (Allah) Who sent you with the Truth, I shall never accept anything from
anybody after you, till I leave this world.' " Then Abu Bakr (during his caliphate) called Hakim to give
him his share from the war booty (like the other companions of the Prophet (ﷺ) ), he refused to accept
anything. Then `Umar (during his caliphate) called him to give him his share but he refused. On that
`Umar said, "O Muslims! I would like you to witness that I offered Hakim his share from this booty
and he refused to take it." So Hakim never took anything from anybody after the Prophet (ﷺ) till he died.
Sahih al-Bukhari Book 24, Hadith 74
The Mesenger of Allah (ﷺ) said: “Whoever says: ‘There is none worthy of worship except Allah, Alone, without partner, to Him belongs all that exists and to Him belongs the praise, He gives life and causes death, and He is Powerful over all things, (Lā ilāha illallāh, waḥdahu lā sharīka lahu, lahul-mulku wa lahul-ḥamdu, yuḥyī wa yumītu, wa huwa `alā kulli shay’in qadīr)’ a hundred times in a day, it will be for him the equivalent of freeing ten slaves, and there shall be written for him a hundred good deeds, and a hundred bad deeds shall be wiped out for him, and it will be a protection for him from Shaitan on that day, until he reaches the evening. And none has brought better than it, except for one who has done more than that.” And with this chain, from the Prophet (ﷺ), that he said: “Whoever says: ‘Glory is to Allah, and with His Praise (Subḥān Allāh, wa biḥamdih)’ a hundred times, his sins are forgiven, even if they were more than the foam of the sea.”
Jami` at-Tirmidhi Book 48, Hadith 99
That the Prophet (ﷺ) said: "When the penalty (of blood money) goes to a Mukatab, or an inheritance, then he inherits in accordance with as much as he is freed from it." And the Prophet (ﷺ) said: "The Mukatab is given the blood-money of a free person in accordance to what he has paid (for his freedom), and that of a slave in accordance to what remains."
There is something on this from Umm Salamah.
The Hadith of Ibn 'Abbas is a Hasan Hadith. This is how it was reported from Yahya bin Abi Kathir from 'Ikrimah, from Ibn 'Abbas, from the Prophet (ﷺ).
Khalid bin Al-Hadh-dha' reported it from 'Ikrimah, from 'Ali as his saying.
This is acted upon according to some of the people of knowledge among the Companions of the Prophet (ﷺ) and others.
Most of the people of knowledge among the Companions of the Prophet (ﷺ) and others said that the Mukatab remains a slave as long as he still owes a Dirham. This is the view of Sufyan Ath-Thawri, Ash-Shafi'i, Ahmad, and Ishaq.
Jami` at-Tirmidhi Book 14, Hadith 61
Prophet (saas) would supplicate with these words: "Allahumma inni a'udhu bika min fitnatin-nari wa 'adhabin-nar, wa min fitnatil-qabri wa 'adhabil-qabr, wa min sharri fitnatil-ghina wa min sharri fitnatil-faqr, wa min sharri fitnatil-masihid-dajjal. Allahumma aghsil khatayaya bima'ith-thalfi wal-barad, wa naqqi qalbi minal-khataya kama naqqaytath-thawbal-abyad minad-danas. Wa ba'id bayni wa bayna khatayaya kama ba'adta baynal-mashriqi wal-maghrib. Allahumma inni a'udhu bika minal-kasali wal-harami wal-ma'thami wal-maghrami (O Allah, I seek refuge with You from the tribulation of the Fire and the torment of the Fire, and from the tribulation of the grave, and from the evil of the tribulation of richness and the evil of the tribulation of poverty, and from the evil of the trial of the False Christ. O Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from sin as a white garment is cleansed from filth, and put a great distance between me and my sins, as great as the distance You have made between the east and the west. O Allah! I seek refuge with You from laziness and old age, and from sins and debt)."
Sunan Ibn Majah Book 34, Hadith 12
“When the Messenger of Allah had performed Asr, Hamasa (he began mumbling)” – and Al—Hams according to some of them, is moving the lips as if he is speaking – “It was said to him: ‘O Messenger of Allah! After you performed Asr, you were mumbling?’ He said: ‘There was a Prophet among the Prophets, he was amazed with his people, so he said: “Who can stand against these people?” Then Allah revealed to him, that they must choose between some of them suffering from wrath, and between enemies of theirs assaulting them. They chose the wrath. So death was inflicted upon them such that seventy-thousand of them died in one day.’”He said: And when he would narrated this Hadith, he would also narrated another: “There was a king among the kings, and that king had a fortune-teller (Kahin) who would see for him. The fortune teller said: ‘Search for a boy for me, he must be understanding” or he said: “clever and quick, so that I can teach him this knowledge of mine. For verily, I fear that I shall die, and this knowledge will be removed from you, and there will be no one among you who knows it.” He said: “They looked for a boy fitting his description. (After finding one) they ordered him to tend to that fortune teller, and to continue visiting him. So he began his frequent visits, and on the boy’s route, there was a monk at his hermitage.” – Ma’mar said: “I think that during that time, the people at the hermitage were Muslims.” – He said: “They boy began asking that monk questions each time he passed him, and he would not leave him until he informed him, so he said: ‘I only worship Allah.’” He said: “So the boy began spending more time with the monk and arriving late to the fortune-teller. The fortune-teller sent a message to the boy’s family saying: ‘He hardly ever attends me.’ The boy told that to the monk, so the monk said to him: ‘When the fortune-teller asks you where you’ve been, tell him: “I was with my family.” And when your family asks you where you’ve been, then tell them that you were with the fortune-teller.’” He said: “One day, the boy passed by a large group of people being held back by a beast.” Some of them said, it was a lion. He said: “So the boy took a rock and said: ‘O Allah, if what the monk says is true, then I ask you to kill it.’” “Then he threw the rock, killing the beast. The people began asking who killed it and some of them replied: ‘It was the boy.’ They were terrified and said: ‘This boy has learned a knowledge that no one else has learned.’” He said: “A blind man heard about him so he said to him: ‘If you can return my sight, I shall give you this and that.’ He said to him: ‘I do not want this from you. However, if your sight is returned to you, would you believe in the One who gave it back to you?’ He said: ‘Yes.’” He said: “So he supplicated to Allah, and He returned his sight to him, and the blind man believed. His case was conveyed to the king, so he sent for him to be brought before him. He said: ‘I shall kill each of you in a manner different than his comrade was killed.’ He called for the monk and the man who used to be blind. He placed a saw upon the forehead of one of them and killed him. Then he killed the other one by a different means. Then he gave orders for the boy, he said: ‘Take him to this or that mountain, and throw him from its peak.’ They brought him to that mountain, and when they reached the place from where they intended to cast him off, they began tumbling off of that mountain, and all of them fell down until none of them remained except for the boy.” He said: “Then he returned and the king ordered that he be brought out to sea and cast into it. So he was brought out to sea, but Allah drowned those who were with him, and He saved him. Then the boy said to the king: ‘You will not kill me until you tie me to the trunk of a tree and shoot me, and when you shoot me, you said: “In the Name of Allah, the Lord of this boy.’” He said: “So he ordered that he be tied, then when he shot him, he said: ‘In the Name of Allah, the Lord of this boy.’ The boy placed his hand upon his temple where he was shot, then he died. The people said: “This boy had knowledge that no one else had! Verily we believe in the Lord of this boy!” He said: It was conveyed to the king “Your efforts have been thwarted by the opposition of these three, now all of these people have opposed you.”
He said: “So he had ditches dug, then fire wood was filled into it and a fire was lit. Then he (the king) had all of the people gathered and he said: ‘Whoever leaves his religion, then we shall leave him. And whoever does not leave, we shall cast him into this fire.’ So he began casting them into that ditch.” He said: “Allah, Blessed is He and Most High, said about that: ‘Cursed were the People of the Ditch. Of fire fed with fuel…’ until he reached: ‘…The Almighty, Worthy of all praise!’” He said: “As for the boy, he was buried.” He said: “It has been mentioned, that he was excavated during the time of Umar bin Al-Khattab, and his finger was at his temple, just as he had placed it when he was killed.”
Jami` at-Tirmidhi Book 47, Hadith 392
"There are three whom Allah loves and three whom Allah hates. As for those whom Allah loves: Then a man who came to a people and asked them by Allah, and he did not ask them due to any relation between him and them, but they did not give him. So a man stayed behind them and gave him secretly, none knew about what he gave except Allah and the one he gave. And, a group of people who traveled the night until when sleep became more beloved to them than all the things that equal it and they lay their heads down, but a man stoop up humbling himself to Me and reciting My Ayat. And a man who was in a small expedition and met the enemy and they were vanquished, yet he faced them until he was killed or victory was granted to him. And the three whom Allah hates are, the old man who commits adultery, the arrogant poor man, and the oppressive rich man." Another chain reports a similar narration.
Jami` at-Tirmidhi Book 38, Hadith 46
"Hint your intention of marrying' is made by
saying (to the widow) for example: "I want to marry, and I wish that Allah will make a righteous lady
available for me.' " Al-Qasim said: One may say to the widow: 'I hold all respect for you, and I am
interested in you; Allah will bring you much good, or something similar 'Ata said: One should hint his
intention, and should not declare it openly. One may say: 'I have some need. Have good tidings. Praise
be to Allah; you are fit to remarry.' She (the widow) may say in reply: I am listening to what you say,'
but she should not make a promise. Her guardian should not make a promise (to somebody to get her
married to him) without her knowledge. But if, while still in the Iddat period, she makes a promise to
marry somebody, and he ultimately marries her, they are not to be separated by divorce (i.e., the
marriage is valid).
Sahih al-Bukhari Book 67, Hadith 60
Malik said, "The generally agreed-on way of doing things in our
community is that any setting-free which a man makes in a bequest that
he wills in health or illness can be rescinded by him when he likes
and changed when he likes as long as it is not a tadbir. There is no
way to rescind a tadbir once he has made it.
"As for every
child born to him by a slave-girl who he wills to be set free but he
does not make mudabbara, her children are not freed with her when she
is freed. That is because her master can change his will when he likes
and rescind it when he likes, and being set free is not confirmed for
her. She is in the position of a slave-girl whose master says, 'If so-
and-so remains with me until I die, she is free.' " (i.e. he does not
make a definite contract.)
Malik said, "If she fulfils that,
that is hers. If he wishes, before that, he can sell her and her child
because he has not entered her child into any condition he has made
for her.
"The bequest in setting free is different from the
tadbir. The precedent of the sunna makes a distinction between them.
Had a bequest been in the position of a tadbir, no testator would be
able to change his will and what he mentioned in it of setting free.
His property would be tied up and he would not be able to use it."
Malik said about a man who made all his slaves mudabbar while
he was well and they were his only property, "If he made some of them
mudabbar before the others, one begins with the first until the third
of his property is reached. (i.e. their value is matched against the
third, and those whose value is covered are free.) If he makes the
mall mudabbar in his illness, and says in one statement, 'So-and-so is
free. So-and-so is free. So-and-so is free if my death occurs in this
illness,' or he makes them all mudabbar in one statement, they are
matched against the third and one does not begin with any of them
before the others. It is a bequest and they have a third of his
property divided between them in shares. Then the third of his
property frees each of them according to the extent of his share.
"No single one of them is given preference when that all occurs in
his illness."
Malik spoke about a master who made his slave a
mudabbar and then he died and the only property he had was the
mudabbar slave and the slave had property. He said, "A third of the
mudabbar is freed and his property remains in his possession."
Malik said about a mudabbar whose master gave him a kitaba and
then the master died and did not leave any property other than him, "A
third of him is freed and a third of his kitaba is reduced, and he
owes two-thirds."
Malik spoke about a man who freed half of
his slave while he was ill and made irrevocable his freeing half of
him or all of him, and he had made another slave of his mudabbar
before that. He said, "One begins with the slave he made mudabbar
before the one he freed while he was ill. That is because the man
cannot revoke what he has made mudabbar and cannot follow it with a
matter which will rescind it. When this mudabbar is freed, then what
remains of the third goes to the one who had half of him freed so as
to complete his setting-free entirely in the third of the property of
the deceased. If what is left of the third does not cover that,
whatever is covered by what is left of the third is freed after the
first mudabbar is freed . "
Muwatta Malik Book 40, Hadith 3
Yahya said that Malik related from Muhammad ibn Umara from Abu
Bakr ibn Hazm that Uthman ibn Affan said, "When boundaries are fixed
in land, there is no pre-emption in it. There is no pre-emption in a
well or in male palm trees. "
Malik said, "This is what is
done in our community."
Malik said, "There is no pre-emption
in a road, whether or not it is practical to divide it."
Malik said, "What is done in our community is that there is no pre-
emption in the courtyard of a house, whether or not it is practical to
divide it."
Malik spoke about a man who bought into a shared
property provided that he had the option of withdrawal and the
partners of the seller wanted to take what their partner was selling
by pre-emption before the buyer had exercised his option. Malik said,
"They cannot do that until the buyer has taken possession and the sale
is confirmed for him. When the sale is confirmed, they have the right
of pre-emption."
Malik spoke about a man who bought land and
it remained in his hands for some time. Then a man came and saw that
he had a share of the land by inheritance. Malik said, "If the man's
right of inheritance is established, he also has a right of
preemption. If the land has produced a crop, the crop belongs to the
buyer until the day when the right of the other is established,
because he has tended what was planted against being destroyed or
being carried away by a flood."
Malik continued, "If the time
has been long, or the witnesses are dead or the seller has died, or
the buyer has died, or they are both alive and the basis of the sale
and purchase has been forgotten because of the length of time, pre-
emption is discontinued. A man only takes his right by inheritance
which has been established for him. If his situation differs from
this, because the sale transaction is recent and he sees that the
seller has concealed the price in order to sever his right of pre-
emption, the value of the land is estimated, and he buys the land for
that price by his right of pre-emption. Then the buildings, plants, or
structures which are extra to the land are looked at, so he is in the
position of some one who bought the land for a known price, and then
after that built on it and planted. The owner of pre-emption takes
possession after that is included."
Malik said, "Pre-emption
is applied to the property of the deceased as it is applied to the
property of the living. If the family of the deceased fear to break up
the property of the deceased, then they share it and sell it, and they
have no pre-emption in it."
Malik said, "There is no pre-
emption among us in a slave or a slave-girl or a camel, a cow, sheep,
or any animal, nor in clothes or a well which does not have any
uncultivated land around it. Pre-emption is in what can be usefully
divided, and in land in which boundaries occur. As for what cannot be
usefully divided, there is no pre-emption in it."
Malik said,
"Some one who buys land in which people who are present have a right
of pre-emption, refers them to the Sultan and either they claim their
right or the Sultan surrenders it to him. If he were to leave them,
and not refer their situation to the Sultan and they knew about his
purchase, and then they left it until a long time had passed and then
came demanding their pre-emption, I do not think that they would have
it."
Muwatta Malik Book 35, Hadith 5
Hudhaifa bin Al-Yaman came to `Uthman at the time when the people of Sham and the people of Iraq
were Waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of
Sham and Iraq) differences in the recitation of the Qur'an, so he said to `Uthman, "O chief of the
Believers! Save this nation before they differ about the Book (Qur'an) as Jews and the Christians did
before." So `Uthman sent a message to Hafsa saying, "Send us the manuscripts of the Qur'an so that
we may compile the Qur'anic materials in perfect copies and return the manuscripts to you." Hafsa
sent it to `Uthman. `Uthman then ordered Zaid bin Thabit, `Abdullah bin AzZubair, Sa`id bin Al-As
and `AbdurRahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. `Uthman said
to the three Quraishi men, "In case you disagree with Zaid bin Thabit on any point in the Qur'an, then
write it in the dialect of Quraish, the Qur'an was revealed in their tongue." They did so, and when they
had written many copies, `Uthman returned the original manuscripts to Hafsa. `Uthman sent to every
Muslim province one copy of what they had copied, and ordered that all the other Qur'anic materials,
whether written in fragmentary manuscripts or whole copies, be burnt.
Sahih al-Bukhari Book 66, Hadith 9