Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar
ibn Ubaydullah, that Abu Murra, the mawla of Aqil ibn Abi Talib, told
him that he had heard Umm Hani bint Abi Talib say, "I went to the
Messenger of Allah, may Allah bless him and grant him peace, in the
year of the conquest and found him doing ghusl while his daughter
Fatima, was screening him with a garment. I said to him, 'Peace be
upon you' and he said, 'Who is that?' I replied, 'Umm Hani bint Abi
Talib,' and he said, 'Welcome, Umm Hani!' When he had finished his
ghusl, he stood and prayed eight rakas, covering himself with one
garment, and then came away. I said, 'Messenger of Allah, the son of
my mother, AIi, says that he is determined to kill so-and-so, son of
Hubayra, a man I have placed under my protection.' The Messenger of
Allah, may Allah bless him and grant him peace, said, 'We give
protection to whoever you have given protection to, Umm Hani.' "
Umm Hani related that this incident happened in the morning.
Muwatta Malik Book 9, Hadith 33
Ibn `Abbas said: "Allah's Messenger (ﷺ) delivered a sermon on the Day of Nahr, and said, 'O people! (Tell
me) what is the day today?' The people replied, 'It is the forbidden (sacred) day.' He asked again,
'What town is this?' They replied, 'It is the forbidden (Sacred) town.' He asked, 'Which month is this?'
They replied, 'It is the forbidden (Sacred) month.' He said, 'No doubt! Your blood, your properties,
and your honor are sacred to one another like the sanctity of this day of yours, in this (sacred) town
(Mecca) of yours, in this month of yours.' The Prophet (ﷺ) repeated his statement again and again. After
that he raised his head and said, 'O Allah! Haven't conveyed (Your Message) to them'. Haven't I
conveyed Your Message to them?' " Ibn `Abbas added, "By Him in Whose Hand my soul is, the
following was his will (Prophet's will) to his followers:--It is incumbent upon those who are present to
convey this information to those who are absent Beware don't renegade (as) disbelievers (turn into
infidels) after me, Striking the necks (cutting the throats) of one another.' "
Sahih al-Bukhari Book 25, Hadith 217
Once in the lifetime of the Prophet (p.b.u.h) the people were afflicted with drought (famine). While
the Prophet (ﷺ) was delivering the Khutba on a Friday, a Bedouin stood up and said, "O, Allah's Messenger (ﷺ)!
Our possessions are being destroyed and the children are hungry; Please invoke Allah (for rain)". So
the Prophet (ﷺ) raised his hands. At that time there was not a trace of cloud in the sky. By Him in Whose
Hands my soul is as soon as he lowered his hands, clouds gathered like mountains, and before he got
down from the pulpit, I saw the rain falling on the beard of the Prophet. It rained that day, the next
day, the third day, the fourth day till the next Friday. The same Bedouin or another man stood up and
said, "O Allah's Messenger (ﷺ)! The houses have collapsed, our possessions and livestock have been
drowned; Please invoke Allah (to protect us)". So the Prophet (ﷺ) raised both his hands and said, "O
Allah! Round about us and not on us". So, in whatever direction he pointed with his hands, the clouds
dispersed and cleared away, and Medina's (sky) became clear as a hole in between the clouds. The
valley of Qanat remained flooded, for one month, none came from outside but talked about the
abundant rain.
Sahih al-Bukhari Book 11, Hadith 57
When `Abdullah bin Ubai died, his son `Abdullah bin `Abdullah came to Allah's Messenger (ﷺ) who gave
his shirt to him and ordered him to shroud his father in it. Then he stood up to offer the funeral prayer
for the deceased, but `Umar bin Al-Khattab took hold of his garment and said, "Do you offer the
funeral prayer for him though he was a hypocrite and Allah has forbidden you to ask forgiveness for
hypocrites?" The Prophet (ﷺ) said, "Allah has given me the choice (or Allah has informed me) saying:
"Whether you, O Muhammad, ask forgiveness for them, or do not ask forgiveness for them, even if
you ask forgiveness for them seventy times, Allah will not forgive them," (9.80) The he added, "I will
(appeal to Allah for his sake) more than seventy times." So Allah's Messenger (ﷺ) offered the funeral prayer
for him and we too, offered the prayer along with him. Then Allah revealed: "And never, O
Muhammad, pray (funeral prayer) for anyone of them that dies, nor stand at his grave. Certainly they
disbelieved in Allah and His Apostle and died in a state of rebellion." (9.84)
Sahih al-Bukhari Book 65, Hadith 194
The Messenger of Allah (ﷺ) came out, and on seeing a high-domed building, he said: What is it?
His companions replied to him: It belongs to so and so, one of the Ansar.
He said: he said nothing but kept the matter in mind. When its owner came and gave him a greeting among the people, he turned away from him. When he had done this several times, the man realised that he was the cause of the anger and the rebuff.
So he complained about it to his companions, saying: I swear by Allah that I cannot understand the Messenger of Allah (ﷺ).
They said: He went out and saw your domed building. So the man returned to it and demolished it, levelling it to the ground. One day the Messenger of Allah (ﷺ) came out and did not see it.
He asked: What has happened to the domed building?
They replied: Its owner complained to us about your rebuff, and when we informed him about it, he demolished it.
He said: Every building is a misfortune for its owner, except what cannot, except what cannot, meaning except that which is essential.
Sunan Abi Dawud Book 43, Hadith 465
When Allah favored His Apostle with the properties of Hawazin tribe as Fai (booty), he started giving
to some Quarries men even up to one-hundred camels each, whereupon some Ansari men said about
Allah's Messenger (ﷺ), "May Allah forgive His Apostle! He is giving to (men of) Quraish and leaves us, in
spite of the fact that our swords are still dropping blood (of the infidels)" When Allah's Messenger (ﷺ) was
informed of what they had said, he called the Ansar and gathered them in a leather tent and did not
call anybody else along, with them. When they gathered, Allah's Messenger (ﷺ) came to them and said,
"What is the statement which, I have been informed, and that which you have said?" The learned ones
among them replied," O Allah's Messenger (ﷺ)! The wise ones amongst us did not say anything, but the
youngsters amongst us said, 'May Allah forgive His Apostle; he gives the Quarish and leaves the
Ansar, in spite of the fact that our swords are still dribbling (wet) with the blood of the infidels.' "
Allah's Messenger (ﷺ) replied, I give to such people as are still close to the period of Infidelity (i.e. they have
recently embraced Islam and Faith is still weak in their hearts). Won't you be pleased to see people go
with fortune, while you return with Allah's Messenger (ﷺ) to your houses? By Allah, what you will return
with, is better than what they are returning with." The Ansar replied, "Yes, O Allah's Messenger (ﷺ), we are
satisfied' Then the Prophet (ﷺ) said to them." You will find after me, others being preferred to you. Then
be patient till you meet Allah and meet His Apostle at Al-Kauthar (i.e. a fount in Paradise)." (Anas
added:) But we did not remain patient.
Sahih al-Bukhari Book 57, Hadith 55
Open it for him and give him glad tidings of Paradise and, lo, it was Abu Bakr. I opened (the gate) for him and gave him the glad tidings of Paradise. Then another person asked for the door to be opened, whereupon he said: Open it and give him the glad tidings of Piradise. He said: I went away and, lo, it was 'Umar. I opened it for him and gave him the glad tidings of Paradise. Then still another man asked for the door to be opened, and thereupon Allah's Apostle (ﷺ) said: Open it and give him the glad tidings of Paradise after a trial would afflict him. I went and, lo, it was 'Uthman b. 'Affan. 1 opened the door and gave him the glad tidings of Paradise and informed him (what the Prophet had said). Thereupon he said: O Allah, grant me steadfastness. Allah is one Whose help is to be sought.
Sahih Muslim Book 44, Hadith 42
The Prophet (ﷺ) got up amongst us and mentioned Al Ghulul, emphasized its magnitude and declared that
it was a great sin saying, "Don't commit Ghulul for I should not like to see anyone amongst you on the
Day of Ressurection, carrying over his neck a sheep that will be bleating, or carrying over his neck a
horse that will be neighing. Such a man will be saying: 'O Allah's Messenger (ﷺ)! Intercede with Allah for
me,' and I will reply, 'I can't help you, for I have conveyed Allah's Message to you Nor should I like to
see a man carrying over his neck, a camel that will be grunting. Such a man will say, 'O Allah's
Apostle! Intercede with Allah for me, and I will say, 'I can't help you for I have conveyed Allah's
Message to you,' or one carrying over his neck gold and silver and saying, 'O Allah's Messenger (ﷺ)!
Intercede with Allah for me,' and I will say, 'I can't help you for I have conveyed Allah's Message to
you,' or one carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger (ﷺ)! Intercede
with Allah for me.' And I will say, 'I can't help you, for I have conveyed Allah's Message to you."
Sahih al-Bukhari Book 56, Hadith 278
Once `Umar bin `Abdul `Aziz sat on his throne in the courtyard of his house so that the people might
gather before him. Then he admitted them and (when they came in), he said, "What do you think of
Al-Qasama?" They said, "We say that it is lawful to depend on Al-Qasama in Qisas, as the previous
Muslim Caliphs carried out Qisas depending on it." Then he said to me, "O Abu Qilaba! What do you
say about it?" He let me appear before the people and I said, "O Chief of the Believers! You have the
chiefs of the army staff and the nobles of the Arabs. If fifty of them testified that a married man had
committed illegal sexual intercourse in Damascus but they had not seen him (doing so), would you
stone him?" He said, "No." I said, "If fifty of them testified that a man had committed theft in Hums,
would you cut off his hand though they did not see him?" He replied, "No."
I said, "By Allah, Allah's Messenger (ﷺ) never killed anyone except in one of the following three situations:
(1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who
committed illegal sexual intercourse and (3) a man who fought against Allah and His Apostle and
deserted Islam and became an apostate."
Then the people said, "Didn't Anas bin Malik narrate that Allah's Messenger (ﷺ) cut off the hands of the
thieves, branded their eyes and then, threw them in the sun?"
I said, "I shall tell you the narration of Anas. Anas said: "Eight persons from the tribe of `Ukl came to
Allah's Messenger (ﷺ) and gave the Pledge of allegiance for Islam (became Muslim). The climate of the
place (Medina) did not suit them, so they became sick and complained about that to Allah's Messenger (ﷺ).
He said (to them ), "Won't you go out with the shepherd of our camels and drink of the camels' milk
and urine (as medicine)?" They said, "Yes." So they went out and drank the camels' milk and urine,
and after they became healthy, they killed the shepherd of Allah's Messenger (ﷺ) and took away all the
camels. This news reached Allah's Messenger (ﷺ) , so he sent (men) to follow their traces and they were
captured and brought (to the Prophet). He then ordered to cut their hands and feet, and their eyes were
branded with heated pieces of iron, and then he threw them in the sun till they died." I said, "What can
be worse than what those people did? They deserted Islam, committed murder and theft."
Then 'Anbasa bin Sa`id said, "By Allah, I never heard a narration like this of today." I said, "O
'Anbasa! You deny my narration?" 'Anbasa said, "No, but you have related the narration in the way it
should be related. By Allah, these people are in welfare as long as this Sheikh (Abu Qilaba) is among
them." I added, "Indeed in this event there has been a tradition set by Allah's Messenger (ﷺ). The narrator
added: Some Ansari people came to the Prophet (ﷺ) and discussed some matters with him, a man from
amongst them went out and was murdered. Those people went out after him, and behold, their
companion was swimming in blood. They returned to Allah's Messenger (ﷺ) and said to him, "O Allah's
Apostle, we have found our companion who had talked with us and gone out before us, swimming in
blood (killed)." Allah's Messenger (ﷺ) went out and asked them, "Whom do you suspect or whom do you
think has killed him?" They said, "We think that the Jews have killed him." The Prophet (ﷺ) sent for the
Jews and asked them, "Did you kill this (person)?" They replied, "No." He asked the Al-Ansars, "Do
you agree that I let fifty Jews take an oath that they have not killed him?" They said, "It matters little
for the Jews to kill us all and then take false oaths." He said, "Then would you like to receive the Diya
after fifty of you have taken an oath (that the Jews have killed your man)?" They said, "We will not
take the oath." Then the Prophet (ﷺ) himself paid them the Diya (Blood-money)." The narrator added,
"The tribe of Hudhail repudiated one of their men (for his evil conduct) in the Pre-lslamic period of
Ignorance.
Then, at a place called Al-Batha' (near Mecca), the man attacked a Yemenite family at night to steal
from them, but a. man from the family noticed him and struck him with his sword and killed him. The
tribe of Hudhail came and captured the Yemenite and brought him to `Umar during the Hajj season
and said, "He has killed our companion." The Yemenite said, "But these people had repudiated him
(i.e., their companion)." `Umar said, "Let fifty persons of Hudhail swear that they had not repudiated
him." So forty-nine of them took the oath and then a person belonging to them, came from Sham and
they requested him to swear similarly, but he paid one-thousand Dirhams instead of taking the oath.
They called another man instead of him and the new man shook hands with the brother of the
deceased. Some people said, "We and those fifty men who had taken false oaths (Al-Qasama) set out,
and when they reached a place called Nakhlah, it started raining so they entered a cave in the
mountain, and the cave collapsed on those fifty men who took the false oath, and all of them died
except the two persons who had shaken hands with each other. They escaped death but a stone fell on
the leg of the brother of the deceased and broke it, whereupon he survived for one year and then died."
I further said, "`Abdul Malik bin Marwan sentenced a man to death in Qisas (equality in punishment)
for murder, basing his judgment on Al-Qasama, but later on he regretted that judgment and ordered
that the names of the fifty persons who had taken the oath (Al-Qasama), be erased from the register,
and he exiled them in Sham."
Sahih al-Bukhari Book 87, Hadith 38
“I asked
`Aishah: ‘With what did the Prophet (ﷺ) start his voluntary
prayers?’ She said: ‘He would say: “Allahumma Rabba Jibra’il
wa
Mika’il wa Israfil, Fatiras-samawati wal-ard, `alimal-ghaybi
wash-
shahadah, Anta tahkumu baina `ibadika fima kanu fihi
yakhtalifun,
ihdini lima-khtulifa fihi minal-haqqi bi idhnika,
innaka latahdi ila
siratin mustaqim (O Allah, Lord of Jibra’il,
Mika’il and Israfil,
Creator of the heavens and the earth, Knower
of the unseen and the
seen, You judge between Your slaves concerning
that wherein they
differ. Guide me to the disputed matters of truth
by Your Leave, for
You are the One Who guides to the straight Path).”
(One of the narrators) `Abdur-Rahman bin `Umar said: “Bear in mind the word Jibra’il with a Hamzah - this is how it was narrated from the Prophet (ﷺ).”
Sunan Ibn Majah Book 5, Hadith 555
Yahya said, "Malik said about Jamil ibn Abd ar-Rahman al-Muadhdin
that he was present with Umar ibn Abd al-Aziz when he was judging
between people. If a man came to him with a claim against a man, he
examined whether or not there were frequent transactions and dealings
between them. If there were, the defendant could make an oath. If
there was nothing of that nature he did not accept an oath from him."
Malik summed up, "What is done in our community is that if
some one makes a claim against a man, it is examined. If there are
frequent transactions and dealings between them, the defendant is made
to take an oath. If he takes an oath, the claim against him is
dropped. If the defendant refuses to take an oath, and returns the
oath to the claimant, the one claiming his right takes an oath and
takes his due."
Muwatta Malik Book 36, Hadith 12
Malik said, "There is no harm in buying dates from specified
trees or a specified orchard or buying milk from specified sheep when
the buyer starts to take them as soon as he has payed the price. That
is like buying oil from a container. A man buys some of it for a dinar
or two and gives his gold and stipulates that it be measured out for
him. There is no harm in that. If the container breaks and the oil is
wasted, the buyer has his gold back and there is no transaction
between them."
Malik said, "There is no harm in everything
which is taken right away as it is, like fresh milk and fresh picked
dates which the buyer can take on a day-to-day basis. If the supply
runs out before the buyer has what he has paid for in full, the seller
gives him back the portion of the gold that is owed to him, or else
the buyer takes other goods from him to the value of what he is owed
and which they mutually agree about. The buyer should stay with the
seller until he has taken it. It is disapproved of for the seller to
leave because the transaction would then come into the forbidden
category of a debt for a debt. If a stated time period for payment or
delivery enters into the transaction, it is also disapproved. Delay
and deferment are not permitted in it, and are only acceptable when it
is standard practice on definite terms by which the seller guarantees
it to the buyer, but this is not to be from one specific orchard or
from any specific ewes."
Malik was asked about a man who
bought an orchard from another man in which there were various types
of palm-trees - excellent ajwa palms, good kabis palms, adhq palms and
othertypes. The seller kept aside from the sale the produce of a
certain palm of his choice. Malik said, "That is not good because if
he does that, and keeps aside, for instance, dates of the ajwa variety
whose yield would be 15 sa, and he picks the dates of the kabis in
their place, and the yield of their dates is 10 sa or he picks the
ajwa which yield 15 sa and leaves the kabis which yield 10 sa, it is
as if he bought the ajwa for the kabis making allowances for their
difference of quality. This is the same as if a man dealing with a man
who has heaps of dates before him - a heap of 15 sa of ajwa, a heap of
10 sa of kabis, and a heap of 12 sa of cadhq, gives the owner of the
dates a dinar to let him choose and take whichever of the heaps he
likes." Malik said, "That is not good."
Malik was asked what
a man who bought fresh dates from the owner of an orchard and advanced
him a dinar was entitled to if the crop was spoilt. Malik said, "The
buyer makes a reckoning with the owner of the orchard and takes what
is due to him of the dinar. If the buyer has taken two-thirds of a
dinar's worth of dates, he gets back the third of a dinar which is
owed him. If the buyer has taken three-quarters of a dinar's worth of
dates, then he gets back the quarter which is owed to him, or they
come to a mutual agreement, and the buyer takes what is owed him from
his dinar from the owner of the orchard in something else of his
choosing. If, for instance, he prefers to take dry dates or some other
goods, he takes them according to what is due. If he takes dry dates
or some other goods, he should stay with him until he has been paid in
full."
Malik said, "This is the same situation as hiring out
a specified riding-camel or hiring out a slave tailor, carpenter or
some other kind of worker or letting a house and taking payment in
advance for the hire of the slave or the rent of the house or camel.
Then an accident happens to what has been hired resulting in death or
something else. The owner of the camel, slave or house returns what
remains of the rent of the camel, the hire of the slave or the rent of
the house to the one who advanced him the money, and the owner reckons
what will settle that up in full. If, for instance, he has provided
half of what the man paid for, he returns the remaining half of what
he advanced, or according to whatever amount is due." Malik said,
"Paying in advance for something which is on hand is only good when
the buyer takes possession of what he has paid for as soon as he hands
over the gold, whether it be slave, camel, or house, or in the case of
dates, he starts to pick them as soon as he has paid the money."
It is not good that there be any deferment or credit in such a
transaction.
Malik said, "An example illustrating what is
disapproved of in this situation is that, for instance, a man may say
that he will pay someone in advance for the use of his camel to ride
in the hajj, and the hajj is still some time off, or he may say
something similar to that about a slave or a house. When he does that,
he only pays the money in advance on the understanding that if he
finds the camel to be sound at the time the hire is due to begin, he
will take it by virtue of what he has already paid. If an accident, or
death, or something happens to the camel, then he will get his money
back and the money he paid in advance will be considered as a loan."
Malik said, "This is distinct from someone who takes
immediate possession of what he rents or hires, so that it does not
fall into the category of 'uncertainty,' or disapproved payment in
advance. That is following a common practice. An example of that is
that a man buys a slave, or slave-girl, and takes possession of them
and pays their price. If something happens to them within the period
of the year indemnification contract, he takes his gold back from the
one from whom he bought it. There is no harm in that. This is the
precedent of the sunna in the matter of selling slaves."
Malik said, "Someone who rents a specified slave, or hires a specified
camel, for a future date, at which time he will take possession of the
camel or slave, has not acted properly because he did not take
possession of what he rented or hired, nor is he advancing a loan
which the person is responsible to pay back."
Muwatta Malik Book 31, Hadith 26