I asked Ibn `Umar about those who were involved in a case of Lien. He said, "The Prophet (ﷺ) said to
those who were involved in a case of Lien, 'Your accounts are with Allah. One of you two is a liar,
and you (the husband) have no right over her (she is divorced)." The man said, 'What about my
property (Mahr) ?' The Prophet (ﷺ) said, 'You have no right to get back your property. If you have told the
truth about her then your property was for the consummation of your marriage with her; and if you
told a lie about her, then you are less rightful to get your property back.' " Sufyan, a sub-narrator said:
I learned the Hadith from `Amr. Narrated Aiyub: I heard Sa`id bin Jubair saying, "I asked Ibn `Umar,
'If a man (accuses his wife for an illegal sexual intercourse and) carries out the process of Lian (what
will happen)?' Ibn `Umar set two of his fingers apart. (Sufyan set his index finger and middle finger
apart.) Ibn `Umar said, 'The Prophet (ﷺ) separated the couple of Bani Al-Ajlan by divorce and said thrice,
"Allah knows that one of you two is a liar; so will one of you repent (to Allah)?' "
Sahih al-Bukhari Book 68, Hadith 61
“When the emigrants who had
crossed
the sea came back to the Messenger of Allah (ﷺ), he said:
‘Why don’t
you tell me of the strange things that you saw in the
land of
Abyssinia?’ Some young men among them said: ‘Yes, O
Messenger of
Allah. While we were sitting, one of their elderly nuns
came past,
carrying a vessel of water on her head. She passed by some
of their
youth, one of whom placed his hand between her shoulders and
pushed
her. She fell on her knees and her vessel broke. When she
stood up,
she turned to him and said: “You will come to know, O
traitor, that
when Allah sets up the Footstool and gathers the first
and the last,
and hands and feet speak of what they used to earn, you
will come to
know your case and my case in His presence soon.’”
The Messenger of
Allah (ﷺ) said: ‘She spoke the truth, she spoke
the truth. How can
Allah purify any people (of sin) when they do not
support their weak
from their strong?’”
Sunan Ibn Majah Book 36, Hadith 85
"We went out with the Messenger of Allah on the Farewell pilgrimage, and they said : 'O Messenger of Allah, (ﷺ) celibacy has become too difficult for us'. He said : 'Then make temporary marriages with these women'. So we went to them, but they insisted on setting a fixed time between us and them. They mentioned that to the Prophet and he said : 'Set a fixed time between you and them.' So I went out with a cousin of mine. He had a cloak and I had a cloak, but his cloak was finer than mine, and I was younger than him. We came to a women and she said: 'One cloak is like another.' So I married her and stayed with her that night. Then the next day I saw the Messenger of Allah standing between the Rukn (corner) and the door (of the Ka'bah), saying : 'O people, I had permitted temporary marriage for you, but Allah has forbidden it until the Day of Resurrection. however had any temporary wives, he should let them go, and do not take back anything that you had given to them.' "
Sunan Ibn Majah Book 9, Hadith 118
In the lifetime of Allah's Messenger (ﷺ) , `Umar gave in charity some of his property, a garden of date-palms
called Thamgh. `Umar said, "O Allah's Messenger (ﷺ)! I have some property which I prize highly and I want
to give it in charity." The Prophet; said, "Give it in charity (i.e. as an endowment) with its land and
trees on the condition that the land and trees will neither be sold nor given as a present, nor
bequeathed, but the fruits are to be spent in charity." So `Umar gave it in charity, and it was for
Allah's Cause, the emancipation of slaves, for the poor, for guests, for travelers, and for kinsmen. The
person acting as its administrator could eat from it reasonably and fairly, and could let a friend of his
eat from it provided he had no intention of becoming wealthy by its means.
Sahih al-Bukhari Book 55, Hadith 27
Allah's Messenger (ﷺ) said, "The first batch (of people) who will enter Paradise will be (glittering) like a full
moon; and those who will enter next will be (glittering) like the brightest star. Their hearts will be as if
the heart of a single man, for they will have no enmity amongst themselves, and everyone of them
shall have two wives, each of whom will be so beautiful, pure and transparent that the marrow of the
bones of their legs will be seen through the flesh. They will be glorifying Allah in the morning and
evening, and will never fall ill, and they will neither blow their noses, nor spit. Their utensils will be
of gold and silver, and their combs will be of gold, and the fuel used in their centers will be the aloeswood,
and their sweat will smell like musk."
Sahih al-Bukhari Book 59, Hadith 57
Yahya said that Malik related from Ibn Shihab that Sunayn Abi
Jamila, a man from the Banu Sulaym, found an abandoned child in the
time of Umar ibn al-Khattab. Sunayn took him to Umar ibn al-Khattab.
He asked, "What has induced you to take this person?" He answered, "I
found him lost, so I took him.'' Umar's advisor said to him,' 'Amir
al-Muminin! He is a man who does good." Umar inquired of him, "Is it
so?" He replied, "Yes." Umar ibn al-Khattab said, "Go, he is free, and
you have his wala' inheritance, and we will provide for him."
Yahya said that he heard Malik say, "What is done in our community
about an abandoned child is that he is free, and his wala' inheritance
belongs to the muslims, and they inherit from him and pay his blood
money."
Muwatta Malik Book 36, Hadith 29
There were three persons in Bani Isra'il, one suffering from leprosy, the other bald-headed and the third one blind. Allah decided to test them. So He sent an angel who came to the one who was suffering from leprosy and said: Which thing do you like most? He said: Beautiful colour and fine skin and removal of that which makes me detestable in the eye of people. He wiped him and his illness was no more and he was conferred upon beautiful colour and beautiful skin. He (the angel) again said: Which property do you like most? He said: Camels, or he said: The cow the narrator is, however, doubtful about it, but (out of the persons) suffering from leprosy or baldness one of them definitely said: The camel. And the other one said: Cow. And he (one who demanded camel) was bestowed upon a she-camel, in an advanced stage of pregnancy, and while giving he said: May Allah bless you in this. Then he came to the bald-headed person and said: Which thing do you like most? He said: Beautiful hair and that (this baldness) may be removed from me because of which people hate me. He wiped his body and his illness was removed and he was bestowed upon beautiful hair, and the angel said: Which wealth do you like most? He said: The cow. And he was given a pregnant cow and while handing it over to him he (the angel) said: May Allah bless you in this. Then he came to the blind man and he said: Which thing do you like most? He said: Allah should restore my eyesight so that I should be able to see people with the help of that. He wiped his body and Allah restored to him his eyesight, and he (the angel) also said: Which wealth do you like most? He said: The flock of sheep. And he was given a pregnant goat and that gave birth to young ones and it so happened that one valley abounded in camels and the other one in cows and the third one in sheep. He then came to the one who had suffered from leprosy in his (old) form and shape and he said: I am a poor person and my provision has run short in my journey and there is none to take me to my destination except with the help of Allah and your favour. I beg of you in His name Who gave you fine colour and fine skin, and the camel in the shape of wealth (to confer upon me) a camel which should carry me in my journey. He said: I have many responsibilities to discharge. Thereupon he said: I perceive as if I recognise you. Were you not suffering from leprosy whom people hated and you were a destitute and Allah conferred upon you (wealth)? He said: I have inherited this property from my forefathers. Thereupon he said: If you are a liar may Allah change you to that very position in which you had been. He then came to the one who was bald-headed in his (old) form and said to him the same what he had said to him (one suffering from leprosy) and he gave him the same reply as he had given him and he said: If you are a liar, may Allah turn you to your previous position in which you had been. And then he came to the blind man in his (old) form and shape and he said: I am a destitute person and a wayfarer. My provision have ran short and today there is no way to reach the destination but with the help of Allah and then with your help and I beg of you in the (name) of One Who restored your eyesight and gave you the flock of sheep to give me a sheep by which I should be able to make my provisions for the journey. He said: I was blind and Allah restored to me my eyesight; you take whatever you like and leave whatever you like. By Allah, I shall not stand in your way today for what you take in the name of God. Thereupon, he said: You keep with you what you have (in your possession). The fact is that you three were put to test and Allah is well pleased with you and He is annoyed with your companions.
Sahih Muslim Book 55, Hadith 15
Allah's Prophet said, "When Allah decrees some order in the heaven, the angels flutter their wings
indicating complete surrender to His saying which sounds like chains being dragged on rock. And
when the state of fear disappears, they ask each other, "What has your Lord ordered? They say that He
has said that which is true and just, and He is the Most High, the Most Great." (34.23). Then the
stealthy listeners (devils) hear this order, and these stealthy listeners are like this, one over the other."
(Sufyan, a sub-narrator demonstrated that by holding his hand upright and separating the fingers.) A
stealthy listener hears a word which he will convey to that which is below him and the second will
convey it to that which is below him till the last of them will convey it to the wizard or foreteller.
Sometimes a flame (fire) may strike the devil before he can convey it, and sometimes he may convey
it before the flame (fire) strikes him, whereupon the wizard adds to that word a hundred lies. The
people will then say, 'Didn't he (i.e. magician) tell such-and-such a thing on such-and-such date?' So
that magician is said to have told the truth because of the Statement which has been heard from the
heavens."
Sahih al-Bukhari Book 65, Hadith 322
A woman came to Allah's Messenger. (ﷺ) and said: Messenger of Allah, I have come to you to entrust myself to you (you may contract my marriage with anyone at your discretion). Allah's Messenger (ﷺ) saw her and cast a glance at her from head to foot. Allah's Messenger (ﷺ) then lowered his head. When the woman saw that he had made no decision in regard to her, she sat down. There stood up a person from amongst his companions and said: Messenger of Allah, marry her to me if you have no need of her. He (the Prophet) said: is there anything with you (which you con give as a dower)? He said: No, Messenger of Allah, by Allah I have nothing. Thereupon Allah's Messenger (ﷺ) said: Go to your people (family) and see if you can find something. He returned and said: I have found nothing. The Messenger of Allah (ﷺ) said: See even if it is an iron ring. He went and returned and said: No, by Allah, not even an iron ring, but only this lower garment of mine (Sahl said that he had no upper garment), half of which (I am prepared to part with) for her. Thereupon Allah's Messenger (ﷺ) said: How can your lower garment serve your purpose, for it you wear it, she would not be able to make any use of it and if she wears it there would not be anything on you? The man sat down and as the sitting prolonged he stood up (in disappointment) and as he was going back Allah's Messenger (ﷺ) commanded (him) to be called back, and as he came, he said to him: Do you know any part of the Qur'an? He said: I know such and such surahs (and he counted them), whereupon he (ﷺ) said: Can you recite them from heart (from your memory)? He said: Yes, whereupon he (Allah's Messenger) said: Go, I have given her to you in marriage for the part of the Qur'an which you know.
Sahih Muslim Book 16, Hadith 89
Yahya related to me from Malik that Said ibn Abd ar-Rahman ibn
Ruqash said, "I saw Anas ibn Malik come and squat and urinate.Then
water was brought and he did wudu. He washed his face, then his arms
to the elbows, and then he wiped his head and wiped over his leather
socks. Then he came to the mosque and prayed."
Yahya said
that Malik was asked whether a man who did wudu for prayerand then put
on his leather socks, and then urinated and took them off and put them
back on again, should begin wudu afresh.
Malik replied, "He
should take off his socks and wash his feet. Only someone who puts on
leather socks when his feet are (already) ritually purified by wudu
can wipe over them. Someone who puts on leather socks when his feet
are not ritually purified by wudu, should not wipe over them."
Yahya said that Malik was asked about a man who did wudu with his
leather socks on and forgot to wipe over them until the water was dry
and he had prayed, and he said, "He should wipe over his socks and
repeat the prayer but not repeat wudu."
Malik was asked about
a man who washed his feet and put on his leather socks and then
started doing wudu, and he said, "He should take off his socks and do
wudu and wash his feet."
Muwatta Malik Book 2, Hadith 44
Yahya said that Malik said, "The person who puts up the principal
must not stipulate that he has something of the profit alone without
the agent sharing in it, nor must the agent stipulate that he has
something of the profit alone without the investor sharing. In qirad,
there is no sale, no rent, no work, no advance, and no convenience
which one party specifies to himself without the other party sharing
unless one party allows it to the other unconditionally as a favour
and that is alright to both. Neither of the parties should make a
condition over the other which increases him in gold or silver or food
over the other party."
He said, "If any of that enters the
qirad, it becomes hire, and hire is only good with known and fixed
terms. The agent should not stipulate when he takes the principal that
he repay or commission anyone with the goods, nor that he take any of
them for himself. When there is a profit, and it is time to separate
the capital, then they divide the profit according to the terms of the
contract. If the principal does not increase or there is a loss, the
agent does not have to make up for what he spent on himself or for the
loss. That falls to the investor from the principal. Qirad is
permitted upon whatever terms the investor and the agent make a mutual
agreement, of half the profit, or a third or a fourth or whatever."
Malik said, "It is not permitted for the agent to stipulate
that he use the qirad money for a certain number of years and that it
not be taken from him during that time."
He said, "It is not
good for the investor to stipulate that the qirad money should not be
returned for a certain number of years which are specified, because
the qirad is not for a term. The investor loans it to an agent to use
for him. If it seems proper to either of them to abandon the project
and the money is coin, and nothing has been bought with it, it can be
abandoned, and the investor takes his money back. If it seems proper
to the investor to take the qirad loan back after goods have been
purchased with it, he cannot do so until the buyer has sold the goods
and they have become money. If it seems proper to the agent to return
the loan, and it has been turned to goods he cannot do so until he has
sold them. He returns the loan in cash as he took it."
Malik
said, "It is not good for the investor to stipulate that the agent pay
any zakat due from his portion of the profit in particular, because
the investor by stipulating that, stipulates fixed increase for
himself from the profit because the portion of zakat he would be
liable for by his portion of the profit, is removed from him.
"It is not permitted for the investor to stipulate to the agent to
only buy from so-and-so, referring to a specific man. That is not
permitted because by doing so he would become his hireling for a
wage."
Malik spoke about an investor in qirad who stipulated
a guarantee for an amount of money from the agent, "The investor is
not permitted to stipulate conditions about his principal other than
the conditions on which qirad is based or according to the precedent
of the sunna of the Muslims. If the principal is increased by the
condition of guarantee, the investor has increased his share of the
profit because of the position of the guarantee. But the profit is
only to be divided according to what it would have been had the loan
been given without the guarantee. If the principal is destroyed, I do
not think that the agent has a guarantee held against him because the
stipulation of guarantees in qirad is null and void."
Malik
spoke about an investor who gave qirad money to a man and the man
stipulated that he would only buy palms or animals with it because he
sought to eat the dates or the offspring of the animals and he kept
them for some time to use for himself. He said, "That is not
permitted. It is not the sunna of the Muslims in qirad unless he buys
it and then sells it as other goods are sold."
Malik said,
"There is no harm in the agent stipulating on the investor a slave to
help him provided that the slave stands to gain along with him out of
the investment, and when the slave only helps him with the investment,
not with anything else."
Muwatta Malik Book 32, Hadith 6
"I stayed overnight with my maternal aunt Maimunah bin Al-Harith, and the Messenger of Allah (ﷺ) stayed overnight with her. I saw him get up to relieve himself and he went to the waterskin and undid its string, then he performed wudu and that was moderate (in the amount of water used). Then he went to his bed and slept. Then he got up again and went to the waterskin and undid its string, and performed wudu again, like the first time. Then he stood and prayed, and when he prostrated he said: 'Allahummaj'al fi qalbi nuran waj'al fi sami' nuran waj'al fi basri nuran, waj'al min tahti nuran waj'al min fawqi nuran, wa 'an yamii nuran wa 'an yasari nuran waj'al amami nuran, waj'al khalfi nuran wa a'zimli nura (O Allah, place light in my heart, and place light in my hearing, and place light in my seeing, and place light beneath me, and place light above me, and light on my right, and light on my left, and place light behind me, and make the light greater for me.') Then he slept until he started to snore, then Bilal came and woke him up for the prayer."
Sunan an-Nasa'i Book 12, Hadith 93