"I came to the Messenger of Allah (ﷺ) with a group of Asharites and asked him to give us animals to ride. He said: 'By Allah, I cannot give you anything to ride, and I have nothing to give you to ride.' We stayed as long as Allah willed, then some camels were brought to him. He ordered that we be given three she-camels with fine humps. When we left, we said to one another: 'We came to the Messenger of Allah (ﷺ) to ask him for animals to ride, and he swore by Allah that he would not give us anything to ride, then he gave us something. Let us go back.' So we went to him and we said: 'O Messenger of Allah! We came to you seeking mounts, and you took an oath that you would not give us mounts, then you gave us some mounts.' He said: 'By Allah, I did not give you animals to ride, rather Allah gave you them to ride. I, by Allah, if Allah wills, do not swear and then see something better than it, but I offer expiation for what I swore about, and do that which is better.' Or he said: 'I do that which is better and offer expiation for what I swore about.'"
Sunan Ibn Majah Book 11, Hadith 18
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr
ibn Abd ar-Rahman ibn al-Harith ibn Hisham that he heard Abu Bakr ibn
Abd ar-Rahman ibn al-Harith ibn Hisham say, "My father and I were with
Marwan ibn al Hakam at the time when he was amir of Madina, and
someone mentioned to him that Abu Hurayra used to say, 'If someone
begins the morning junub, he has broken the fast for that day.'
Marwan said, 'I swear to you, Abdar-Rahman, you must go to the two umm
al muminin, A'isha and Umm Salama, and ask them about it.'
''Abd ar-Rahman went to visit A'isha and I accompanied him. He greeted
her and then said, 'Umm al-muminin, we were with Marwan ibn al Hakam
and someone mentioned to him that Abu Hurayra used to say that if some
one had begun the morning junub, he had broken the fast for that day.'
A'isha said, 'It is not as Abu Hurayra says Abd ar-Rahman. Do you
dislike what the Messenger of Allah, may Allah bless him and grant him
peace, used to do?', and Abd ar-Rahman said, 'No, by Allah.' A'isha
said, 'I bear witness that the Messenger of Allah, may Allah bless him
and grant him peace, used to get up in the morning junub from
intercourse, not a dream, and would then fast for that day.' "
He continued, "Then we went and visited Umm Salama, and Abd ar-
Rahman asked her about the same matter and she said the same as A'isha
had said. Then we went off until we came to Marwan ibn al-Hakam Abd
ar-Rahman told him what they had both said and Marwan said, 'I swear
to you, Abu Muhammad, you must use the mount which is at the door, and
go to Abu Hurayra, who is on his land at al Aqiq, and tell him this.'
So Abd ar-Rahman rode off, and I went with him, until we came to Abu
Hurayra. Abd ar-Rahman talked with him for a while, and then mentioned
the matter to him, and Abu Hurayra said, 'I don't know anything about
it. I was just told that by someone.'"
Muwatta Malik Book 18, Hadith 12
We went out with the Prophet (ﷺ) to Khaibar. A man (from the companions) said, "O 'Amir! Let us hear
some of your Huda (camel-driving songs.)" So he sang some of them (i.e. a lyric in harmony with the
camels walk). The Prophet (ﷺ) said, "Who is the driver (of these camels)?" They said, "Amir." The
Prophet said, "May Allah bestow His Mercy on him !" The people said, "O Allah's Messenger (ﷺ)! Would
that you let us enjoy his company longer!" Then 'Amir was killed the following morning. The people
said, "The good deeds of 'Amir are lost as he has killed himself." I returned at the time while they
were talking about that. I went to the Prophet (ﷺ) and said, "O Allah's Prophet! Let my father be sacrificed
for you! The people claim that 'Amir's good deeds are lost." The Prophet (ﷺ) said, "Whoever says so is a
liar, for 'Amir will have a double reward as he exerted himself to obey Allah and fought in Allah's
Cause. No other way of killing would have granted him greater reward."
Sahih al-Bukhari Book 87, Hadith 29
A man entered the mosque while Allah's Messenger (ﷺ) was sitting in one side of the mosque. The man
prayed, came, and greeted the Prophet. Allah's Messenger (ﷺ) said to him, "Wa 'Alaikas Salam (returned his
greeting). Go back and pray as you have not prayed (properly)." The man returned, repeated his
prayer, came back and greeted the Prophet. The Prophet (ﷺ) said, "Wa alaika-s-Salam (returned his
greeting). Go back and pray again as you have not prayed (properly)." The man said at the second or
third time, "O Allah's Messenger (ﷺ)! Kindly teach me how to pray". The Prophet (ﷺ) said, "When you stand for
prayer, perform ablution properly and then face the Qibla and say Takbir (Allahu-Akbar), and then
recite what you know from the Qur'an, and then bow with calmness till you feel at ease then rise from
bowing, till you stand straight, and then prostrate calmly (and remain in prostration) till you feel at
ease, and then raise (your head) and sit with calmness till you feel at ease and then prostrate with
calmness (and remain in prostration) till you feel at ease, and then raise (your head) and sit with
calmness till you feel at ease in the sitting position, and do likewise in whole of your prayer." And
Abu Usama added, "Till you stand straight." (See Hadith No. 759, Vol.1)
Sahih al-Bukhari Book 79, Hadith 25
We were one day in the company of 'Umar that he said: Who amongst you has preserved in his mind most perfectly the hadith of Allah's Messenger (ﷺ) in regard to the turmoil as he told about it? I said: It is I. Thereupon he said: You are bold (enough to make this claim). And he further said: How? I said: I heard Allah's Messenger (ﷺ) as saying: There would (first) be turmoil for a person in regard to his family, his property, his own self, his children, his neighbours (and the sins committed in their connection) would be expiated by fasting, prayer, charity, enjoining good and prohibiting evil. Thereupon 'Umar said: I do not mean (that turmoil on a small scale) but that one which would emerge like the mounting waves of the ocean. I said: Commander of the Faithful, you have nothing to do with it, for the door is closed between you and that. He said: Would that door be broken or opened? I said: No, it would be broken. Thereupon he said: Then it would not be closed despite best efforts. We said to Hudhaifa: Did Umar know the door? Thereupon he said: Yes, he knew it (for certain) just as one knows that night precedes the next day. And I narrated to him something in which there was nothing fabricated. Shaqiq (one of the narrators) said: We dared not ask Hudhaifa about that door. So we requested Masruq to ask him. So he asked him and he said: (By that door, he meant) 'Umar.
Sahih Muslim Book 54, Hadith 34
"We witnessed the fear prayer with the Messenger of Allah (ﷺ). We stood behind him in two rows, and the enemy was between us and the Qiblah. The Messenger of Allah (ﷺ) said the takbir. He bowed and we bowed, and he stood up again and we stood up. When he went down in prostration, the Messenger of Allah (ﷺ) and those who were closest to him prostrated, and the second row remained standing until the Messenger of Allah (ﷺ) and the row closest to him stood up. Then the second row prostrated when the Messenger of Allah (ﷺ) had stood up, where they were. Then the row that had been closest to the Prophet (ﷺ) moved back and the second row moved forward, each standing in the place where the other had been. The Prophet (ﷺ) bowed and we bowed, then he stood up and we stood up, and when he went down in prostration, those who were closest to him prostrated and the others remained standing. When the Messenger of Allah (ﷺ) and those who were closest to him sat up, the others prostrated, then he said the taslim."
Sunan an-Nasa'i Book 18, Hadith 19
The news of my fasting was mentioned to the Prophet (ﷺ) . So he entered upon me and I put for him a
leather cushion stuffed with palm-fibres. The Prophet (ﷺ) sat on the floor and the cushion was between me
and him. He said to me, "Isn't it sufficient for you (that you fast) three days a month?" I said, "O
Allah's Messenger (ﷺ)! (I can fast more than this)." He said, "You may fast) five days a month." I said, "O
Allah's Messenger (ﷺ)! (I can fast more than this)." He said, "(You may fast) seven days." I said, "O Allah's
Apostle!" He said, "Nine." I said, "O Allah's Messenger (ﷺ)!" He said, "Eleven." I said, "O Allah's Messenger (ﷺ)!"
He said, "No fasting is superior to the fasting of (the Prophet (ﷺ) David) which was one half of a year, and
he used, to fast on alternate days. (See Hadith No. 300, Vol 3)
Sahih al-Bukhari Book 79, Hadith 51
“I came to Safwan bin `Assal Al-Muradi so he said to me: ‘What has brought you, O Zirr?’ So I said: ‘The desire for knowledge.’ So he said: ‘It has been conveyed to me that the angels lower their wings for the seeker of knowledge, out of pleasure with what he is doing.’” He said: “So I said to him: ‘Indeed there is something wavering’ - or - ‘some doubt in my chest concerning wiping over the Khuff after defecation. So have you retained anything from the Messenger of Allah (ﷺ) concerning that?’ He said: ‘Yes, when we were travelers, he (ﷺ) used to order us not to remove our Khuff for three days and nights, except from sexual impurity, but not from defecation, urination, and sleep.’” He said: “So I said: ‘So have you memorized anything from the Messenger of Allah (ﷺ) concerning love?’ He said: ‘Yes, we were in one of our journeys with the Messenger of Allah (ﷺ) when a man, a harsh, foolish Bedouin, who had been at the end of the group, called him with a loud voice, saying: “O Muhammad! O Muhammad!” So the people said to him “Mah! Indeed, you have been prohibited from this.” So the Messenger of Allah (ﷺ) responded to him with similar to his voice: “Come.” So he said: “A man loves a people but he has not reached them?” He said: ‘So the Messenger of Allah (ﷺ) said: “A man is with whomever he loves.”’
Zirr said: “He did not cease reporting to me until he had reported that Allah, the Mighty and Sublime, has appointed a gate in the west - its width is the distance of a seventy-year journey - for repentance: it shall not be locked until the sun rises from its direction, and that is the Statement of Allah, Blessed be He and Most High, of the Ayah: The Day some of the signs of your Lord come, no soul shall be benefited by its believing.”
Jami` at-Tirmidhi Book 48, Hadith 167
Malik said, "The generally agreed on way of doing things among us
in which there is no dispute and which I saw the people of knowledge
in our citydoing, is that the child of the half-sibling by the mother,
the paternal grandfather, the paternal uncle who is the maternal half-
brother of the father, the maternal uncle, the great-grandmother who
is the mother of the mother's father, the daughter of the full-
brother, the paternal aunt, and the maternal aunt do not inherit
anything by their kinship."
Malik said, "The woman who is the
furthest relation of the deceased of those who were named in this
book, does not inherit anything by her kinship, and women do not
inherit anything apart from those that are named in the Qur'an. Allah,
the Blessed, the Exalted, mentioned in His Book the inheritance ofthe
mother from her children, the inheritance of the daughters from their
father, the inheritance of the wife from her husband, the inheritance
of the full sisters, the inheritance of the half-sisters by the father
and the inheritance of the half-sisters by the mother. The grandmother
is made an heir by the example of the Prophet, may Allah bless him and
grant him peace, made about her. A woman inherits from a slave she
frees herself because Allah, the Blessed, the Exalted, said in His
Book, 'They are your brothers in the deen and your mawali.' "
Muwatta Malik Book 27, Hadith 17
Malik said, "When a mukatab sets his own slaves free, it is only
permitted for a mukatab to set his own slaves free with the consent of
his master. If his master gives his consent and the mukatab sets his
slave free, his wala' goes to the mukatab . If the mukatab then dies
before he has been set free himself, the wala' of the freed slave goes
to the master of the mukatab. If the freed one dies before the mukatab
has been set free, the master of the mukatab inherits from him."
Malik said, "It is like that also when a mukatab gives his slave a
kitaba and his mukatab is set free before he is himself. The wala'
goes to the master of the mukatab as long as he is not free. If this
one who wrote the kitaba is set free, then the wala' of his mukatab
who was freed before him reverts to him. If the first mukatab dies
before he pays, or he cannot pay his kitaba and he has free children,
they do not inherit the wala' of their father's mukatab because the
wala' has not been established for their father and he does not have
the wala' until he is free."
Malik spoke about a mukatab who
was shared between two men and one of them forewent what the mukatab
owed him and the other insisted on his due. Then the mukatab died and
left property.
Malik said, "The one who did not abandon any
of what he was owed, is paid in full. Then the property is divided
between them both just as if a slave had died because what the first
one did was not setting him free. He only abandoned a debt that was
owed to him ."
Malik said, "One clarification of that is that
when a man dies and leaves a mukatab and he also leaves male and
female children and one of the children frees his portion of the
mukatab, that does not establish any of the wala' for him. Had it been
a true setting free, the wala' would have been established for
whichever men and women freed him."
Malik said, "Another
clarification of that is that if one of them freed his portion and
then the mukatab could not pay, the value of what was left of the
mukatab would be altered because of the one who freed his portion. Had
it been a true setting-free, his estimated value would have been taken
from the property of the one who set free until he had been set
completely free as the Messenger of Allah, may Allah bless him and
grant him peace, said, 'Whoever frees his share in a slave and has
money to cover the full price of the slave, justly evaluated for him,
gives his partners their shares. If not, he frees of him what he
frees.' " (See Book 37 hadith 1).
He said, "Another
clarification of that is that part of the sunna of the muslims in
which there is no dispute, is that whoever frees his share of a
mukatab, the mukatab is not set fully free using his property. Had he
been truly set free, the wala' would have been his alone rather than
his partners. Part of what will clarify that also is that part of the
sunna of the muslims is that the wala' belongs to whoever writes the
contract of kitaba. The women who inherit from the master of the
mukatab do not have any of the wala' of the mukatab. If they free any
of their share, the wala' belongs to the male children of the master
of the mukatab or his male paternal relations."
Muwatta Malik Book 39, Hadith 12
"There was a household among us called Banu Ubairiq, among whom was a Bishr, a Bushair, and a Mubashshir. Bushair was a hypocrite who would recite poetry reviling the Companions of the Prophet (ﷺ) then he would attribute it to some of the Arabs. Then he would say: 'So-and-so said this and that from what you said to Qatadah. 'Certainly Allah is Oft-Forgiving, Most Merciful. And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner. They may hide from men, but they cannot hide from Allah for He is with them up to His saying: 'Most Merciful.' That is: If you seek Allah's forgiveness then He will forgive you. 'And whoever earns sin, he earns it only against himself...' up to His saying: 'A manifest sin.' Their saying about Labid; 'Had it not been for the grace of Allah and His Mercy upon you...' up to His saying: 'We shall give him a great reward.' (4:105-115)" So when the Qur'an was revealed, the Messenger of Allah (ﷺ) brought the weapon and returned it to Rifa'ah. Qatadah said: "When the weapon was brought to my uncle - and he was an elderly man with bad sight" or "an elderly weak man" - Abu 'Eisa was in doubt - "in Jahiliyyah, and I thought that he merely had entered into Islam (without real sincerity) but when I brought it to him, he said: 'O my nephew! It is for Allah's cause.' So I knew that his Islam was genuine. When the Qur'an was revealed, Bushair went with the idolaters, staying with Sulafah bint Sa'd bin Sumayyah. So Allah, Most High, revealed: Whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. Verily Allah forgives not associating others with Him, but He forgives what is less than that for whomever He wills. And whoever associates others with Allah, then he has indeed strayed away (4:115-116). "When he went to stay with Sulafah, Hassan bin Thabit lampooned her with verses of poetry. So she took his saddle, put it on her head, then she left with it to cast into the valley. Then she said: 'You gave me the poetry of Hassan - you did not bring me any good.'"
Jami` at-Tirmidhi Book 47, Hadith 88
My father told me that he was a companion of Abu Darda'. There was in Damascus a man from the companions of the Prophet (ﷺ), called Ibn al-Hanzaliyyah. He was a recluse and rarely met the people. He remained engaged in prayer. When he was not praying he was occupied in glorifying Allah and exalting Him until he went to his family. Once he passed us when we were with AbudDarda'.
AbudDarda' said to him: Tell us a word which benefits us and does not harm you.
He said: The Messenger of Allah (ﷺ) sent out a contingent and it came back. One of the men came and sat in the place where the Messenger of Allah (ﷺ) used to sit, and he said to a man beside him: Would that you saw us when we met the enemy and so-and-so attacked and cut through a lance.
He said: Take it from me and I am a boy of the tribe Ghifar. What do you think about his statement?
He replied: I think his reward was lost. Another man heard it and said: I do not think that there is any harm in it. They quarrelled until the Messenger of Allah (ﷺ) heard it, and he said: Glory be to Allah! There is no harm if he is rewarded and praised. I saw that AbudDarda' was pleased with it and began to raise his hand to him and say: Did you hear it from the Messenger of Allah (ﷺ)?
He said: Yes. He continued to repeat it to him so often that I thought he was going to kneel down. He said: On another day he again passed us.
AbudDarda' said to him: (Tell us) a word which benefits us and does not harm you.
He said: The Messenger of Allah (ﷺ) said to us: One who spends on (the maintenance of) horses (for jihad) is like the one who spreads his hand to give alms (sadaqah) and does not withhold it. He then passed us on another day.
AbudDarda' said to him: (Tell us) a word which benefits us and does no harm to you.
He said: The Messenger of Allah (ﷺ) said: Khuraym al-Asadi would be a fine man were it not for the length of his hair, which reaches the shoulders, and the way he lets his lower garment hang down. When Khuraym heard that, he hurriedly, took a knife, cut his hair in line with his ears and raised his lower garment half way up his legs. He then passed us on another day.
AbudDarda' said to him: (tell us) a word which benefits us and does not harm you.
He said: I heard the Messenger of Allah (ﷺ) say: You are coming to your brethren; so tidy your mounts and tidy your dress, until you are like a mole among the people. Allah does not like obscene words or deeds, or do intentional committing of obscenity.
Abu Dawud said: Similarly, Abu Nu'aim narrated from Hisham. He said: Until you will be like a mole among the people.
Sunan Abi Dawud Book 34, Hadith 70
The Prophet (ﷺ) sent a Sariya of spies and appointed `Asim bin Thabit, the grandfather of `Asim bin
`Umar bin Al-Khattab, as their leader. So they set out, and when they reached (a place) between
'Usfan and Mecca, they were mentioned to one of the branch tribes of Bani Hudhail called Lihyan. So,
about one-hundred archers followed their traces till they (i.e. the archers) came to a journey station
where they (i.e. `Asim and his companions) had encamped and found stones of dates they had brought
as journey food from Medina.
The archers said, "These are the dates of Medina," and followed their traces till they took them over.
When `Asim and his companions were not able to go ahead, they went up a high place, and their
pursuers encircled them and said, "You have a covenant and a promise that if you come down to us,
we will not kill anyone of you." `Asim said, "As for me, I will never come down on the security of an
infidel. O Allah! Inform Your Prophet about us." So they fought with them till they killed `Asim along
with seven of his companions with arrows, and there remained Khubaib, Zaid and another man to
whom they gave a promise and a covenant. So when the infidels gave them the covenant and promise,
they came down. When they captured them, they opened the strings of their arrow bows and tied them
with it. The third man who was with them said, "This is the first breach in the covenant," and refused
to accompany them. They dragged him and tried to make him accompany them, but he refused, and
they killed him. Then they proceeded on taking Khubaib and Zaid till they sold them in Mecca. The
sons of Al-Harith bin `Amr bin Naufal bought Khubaib. It was Khubaib who had killed Al-Harith bin
`Amr on the day of Badr. Khubaib stayed with them for a while as a captive till they decided
unanimously to kill him. (At that time) Khubaib borrowed a razor from one of the daughters of Al-
Harith to shave his pubic hair. She gave it to him. She said later on, "I was heedless of a little baby of
mine, who moved towards Khubaib, and when it reached him, he put it on his thigh.
When I saw it, I got scared so much that Khubaib noticed my distress while he was carrying the razor
in his hand. He said 'Are you afraid that I will kill it? Allah willing, I will never do that,' " Later on she
used to say, "I have never seen a captive better than Khubaib Once I saw him eating from a bunch of
grapes although at that time no fruits were available at Mecca, and he was fettered with iron chains,
and in fact, it was nothing but food bestowed upon him by Allah." So they took him out of the
Sanctuary (of Mecca) to kill him. He said, "Allow me to offer a two-rak`at prayer." Then he went to
them and said, "Had I not been afraid that you would think I was afraid of death, I would have prayed
for a longer time." So it was Khubaib who first set the tradition of praying two rak`at before being
executed. He then said, "O Allah! Count them one by one," and added, 'When I am being martyred as
a Muslim, I do not care in what way I receive my death for Allah's Sake, because this death is in
Allah's Cause. If He wishes, He will bless the cut limbs." Then `Uqba bin Al-Harith got up and
martyred him. The narrator added: The Quraish (infidels) sent some people to `Asim in order to bring
a part of his body so that his death might be known for certain, for `Asim had killed one of their chiefs
on the day of Badr. But Allah sent a cloud of wasps which protected his body from their messengers
who could not harm his body consequently.
Sahih al-Bukhari Book 64, Hadith 130
'Ali b. Abi Talib (Allah be pleased with him) addressed us and said: He who thought that we have besides the Holy Qur'an anything else that we recite, he told a lie. And this document which is hanging by the sheath of the sword contains but the ages of the camels, and the nature of the wounds. He (Hadrat 'Ali) reported Allah's Apostle (ﷺ) as saying: Medina is sacred from 'Air to Thaur; So if anyone makes an innovation or accommodates an innovator, the curse of Allah, the angels, and all persons will fall upon him, and Allah will not accept any obligatory or supererogatory act as recompense from them. And the protection granted by the Muslims is one and must be respected by the humblest of them. If anyone makes a false claim to paternity, or being a client of other than his own masters, there is upon him the curse of Allah, the angels, and all the people. Allah will not accept from him any recompense in the form of obligatory acts or supererogatory acts. The hadith transmitted on the authority of Abu Bakr and Zabair ends with (these words): The humblest among them should respect it; and what follows after it is not mentioned there, and in the hadith transmitted by them (these words are) not found: (The document was hanging) on the sheath of his sword.
Sahih Muslim Book 15, Hadith 531
While I was standing in the row on the day (of the battle) of Badr, I looked to my right and my left
and saw two young Ansari boys, and I wished I had been stronger than they. One of them called my
attention saying, "O Uncle! Do you know Abu Jahl?" I said, "Yes, What do you want from him, O my
nephew?" He said, "I have been informed that he abuses Allah's Messenger (ﷺ). By Him in Whose Hands my
life is, if I should see him, then my body will not leave his body till either of us meet his fate." I was
astonished at that talk. Then the other boy called my attention saying the same as the other had said.
After a while I saw Abu Jahl walking amongst the people. I said (to the boys), "Look! This is the man
you asked me about." So, both of them attacked him with their swords and struck him to death and
returned to Allah'S Apostle to inform him of that. Allah's Messenger (ﷺ) asked, "Which of you has killed
him?" Each of them said, "I Have killed him." Allah's Messenger (ﷺ) asked, "Have you cleaned your
swords?" They said, "No. " He then looked at their swords and said, "No doubt, you both have killed
him and the spoils of the deceased will be given to Mu`adh bin `Amr bin Al-Jamuh." The two boys
were Mu`adh bin 'Afra and Mu`adh bin `Amr bin Al-Jamuh.
Sahih al-Bukhari Book 57, Hadith 49
That while he was included in a delegation of Quraish staying with Muawiya, Muawiya heard that
`Abdullah bin `Amr had said that there would be a king from Qahtan tribe, whereupon he became very
angry. He stood up, and after glorifying and praising Allah as He deserved, said, "To proceed, I have
come to know that some of you men are narrating things which are neither in Allah's Book, nor has
been mentioned by Allah's Messenger (ﷺ) . Such people are the ignorant among you. Beware of such vain
desires that mislead those who have them. I have heard Allah's Messenger (ﷺ) saying, 'This matter (of the
caliphate) will remain with the Quraish, and none will rebel against them, but Allah will throw him
down on his face as long as they stick to the rules and regulations of the religion (Islam).'"
Sahih al-Bukhari Book 93, Hadith 3