A’ishah wife of the Prophet(ﷺ) and Umm Salamah said “Abu Hudaifah bin ‘Utbah bin Rabi’ah bin ‘Abd Shams adopted Salim as his son and married him to his niece Hind, daughter of Al Walid bin ‘Utbah bin Rabi’ah. He (Salim) was the freed slave of a woman from the Ansar (the Helpers) as the Apostle of Allaah(ﷺ) adopted Zaid as his son. In pre Islamic days when anyone adopted a man as his son, the people called him by his name and he was given a share from his inheritance. Allaah, the Exalted, revealed about this matter “Call them by (the name of) their fathers, that is juster in the sight of Allaah. And if ye know not their fathers, then (they are) your brethren in the faith and your clients. They were then called by their names of their fathers. A man, whose father was not known, remained under the protection of someone and considered brother in faith. Sahlah daughter of Suhail bin Amr Al Quraishi then came and said Apostle of Allaah(ﷺ), we used to consider Salim(our) son. He dwelled with me and Abu Hudhaifah in the same house, and he saw me in the short clothes, but Allaah the Exalted, has revealed about them what you know, then what is your opinion about him? The Prophet (ﷺ) said give him your breast feed. She gave him five breast feeds. He then became like her foster son. Hence, A’ishah(may Allaah be pleased with her) used to ask the daughters of her sisters and the daughters of her brethren to give him breast feed five times, whom A’ishah wanted to see and who wanted to visit her. Though he might be of age; he then visited her. But Umm Salamah and all other wives of the Prophet (ﷺ) refused to allow anyone to visit them on the basis of such breast feeding unless one was given breast feed during infancy. They told A’ishah by Allaah we do not know whether that was a special concession granted by the Prophet (ﷺ) to Salim exclusive of the people.
Sunan Abi Dawud Book 12, Hadith 16
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 heard Hisham bin Hakim bin Hizam reciting Surat-al-Furqan during the lifetime of Allah's Messenger (ﷺ),
and I listened to his recitation and noticed that he recited it in several ways which Allah's Messenger (ﷺ) had
not taught me. So I was on the point of attacking him in the prayer, but I waited till he finished his
prayer, and then I seized him by the collar and said, "Who taught you this Surah which I have heard
you reciting?" He replied, "Allah's Messenger (ﷺ) taught it to me." I said, "You are telling a lie; By Allah!
Allah's Messenger (ﷺ) taught me (in a different way) this very Surah which I have heard you reciting." So I
took him, leading him to Allah's Messenger (ﷺ) and said, "O Allah's Messenger (ﷺ)! I heard this person reciting
Surat-al-Furqan in a way that you did not teach me, and you have taught me Surat-al-Furqan." The
Prophet said, "O Hisham, recite!" So he recited in the same way as I heard him recite it before. On
that Allah's Messenger (ﷺ) said, "It was revealed to be recited in this way." Then Allah's Messenger (ﷺ) said,
"Recite, O `Umar!" So I recited it as he had taught me. Allah's Messenger (ﷺ) then said, "It was revealed to
be recited in this way." Allah" Apostle added, "The Qur'an has been revealed to be recited in several
different ways, so recite of it that which is easier for you."
Sahih al-Bukhari Book 66, Hadith 65
I asked `Abdullah bin `Umar, "O Abu `Abdur-Rahman! I saw you doing four things which I never
saw being done by anyone of you companions?" `Abdullah bin `Umar said, "What are those, O Ibn
Juraij?" I said, "I never saw you touching any corner of the Ka`ba except these (two) facing south
(Yemen) and I saw you wearing shoes made of tanned leather and dyeing your hair with Hinna (a kind
of red dye). I also noticed that whenever you were in Mecca, the people assume Ihram on seeing the
new moon crescent (1st of Dhul-Hijja) while you did not assume the Ihlal (Ihram) -(Ihram is also
called Ihlal which means 'Loud calling' because a Muhrim has to recite Talbiya aloud when assuming
the state of Ihram) - till the 8th of Dhul-Hijja (Day of Tarwiya). `Abdullah replied, "Regarding the
corners of Ka`ba, I never saw Allah's Messenger (ﷺ) touching except those facing south (Yemen) and
regarding the tanned leather shoes, no doubt I saw Allah's Messenger (ﷺ) wearing non-hairy shoes and he
used to perform ablution while wearing the shoes (i.e. wash his feet and then put on the shoes). So I
love to wear similar shoes. And about the dyeing of hair with Hinna; no doubt I saw Allah's Messenger (ﷺ)
dyeing his hair with it and that is why I like to dye (my hair with it). Regarding Ihlal, I did not see
Allah's Messenger (ﷺ) assuming Ihlal till he set out for Hajj (on the 8th of Dhul-Hijja).
Sahih al-Bukhari Book 4, Hadith 32
When Allah gave Allah's Messenger (ﷺ) what he gave of the properties of the Hawazin tribe as a war booty,
the Prophet (ﷺ) started giving some men 100 camels each. The Ansar (then) said, "May Allah forgive
Allah's Messenger (ﷺ)s as he gives to Quraish and leaves us although our swords are still dribbling with the
blood of Quraish." Allah Apostle was informed of their statement, so he sent for the Ansar and
gathered them in a leather tent, and did not call anybody else along with them. When they al I
gathered, the Prophet (ﷺ) got up and said, "What is this talk being informed to me about you?" The
learned men amongst the Ansar said, "O Allah's Messenger (ﷺ)! Our chiefs did not say anything, but some
people amongst us who are younger in age said. 'May Allah forgive Allah's Messenger (ﷺ) as he gives (of the
booty) to Quraish and leaves us though our swords are still dribbling with their blood." The Prophet (ﷺ)
said, "I give to these men who have newly deserted heathenism (and embraced Islam) so as to attract
their hearts. Won't you be happy that the people take the wealth while you take the Prophet (ﷺ) with you
to your homes? By Allah, what you are taking is better than whatever they are taking." They (i.e. the
Ansar) said, "O Allah's Messenger (ﷺ)! We are satisfied." The Prophet (ﷺ) then said to them. "You will find
others favored over you greatly, so be patient till you meet Allah and His Apostle and I will be at the
Tank then." Anas added: But they did not remain patient.
Sahih al-Bukhari Book 64, Hadith 360
Yahya related to me from Malik that Yahya ibn Said said, "I vowed
to walk, but I was struck by a pain in the kidney, so I rode until I
came to Makka. I questioned Ata ibn Abi Rabah and others, and they
said, 'You must sacrifice an animal.' When I came to Madina I
questioned the ulama there, and they ordered me to walk again from the
place from which I was unable to go on. So I walked."
Yahya
said that he had heard Malik say, "What is done among us regarding
someone who makes a vow to walk to the House of Allah, and then cannot
do it and so rides, is that he must return and walk from the place
from which he was unable to go on. If he cannot walk, he should walk
what he can and then ride, and he must sacrifice a camel, a cow, or a
sheep if that is all that he can find."
Malik, when asked
about a man who said to another, "I will carry you to the House of
Allah", answered, "If he intended to carry him on his shoulder, by
that he meant hardship and exhaustion to himself, and he does not have
to do that. Let him walk by foot and make sacrifice. If he did not
intend anything, let him do hajj and ride, and take the man on hajj
with him. That is because he said, 'I will carry you to the house of
Allah.' If the man refuses to do hajj with him, then there is nothing
against him, and what is demanded of him is cancelled."
Yahya
said that Malik was asked whether it was enough for a man who had made
a vow that he would walk to the House of Allah a certain (large)
number of times, or who had forbidden himself from talking to his
father and brother, if he did not fulfil a certain vow, and he had
taken upon himself, by the oath, something which he was incapable of
fulfilling in his lifetime, even though he were to try every year, to
fulfil only one or a (smaller) number of vows by Allah? Malik said,
"The only satisfaction for that that I know is fulfilling what he has
obliged himself to do. Let him walk for as long as he is able and draw
near Allah the Exalted by what he can of good."
Muwatta Malik Book 22, Hadith 5
“We went out with the Messenger of
Allah (ﷺ) on the Farewell Pilgrimage, close to the time of the
crescent of Dhul-Hijjah. The Messenger of Allah (ﷺ) said: ‘Whoever
among you wants to begin the Talbiyah for ‘Umrah, let him do so. If
it
were not for the fact that I have brought a sacrificial animal
with
me, I would have began the Talbiyah for ‘Umrah.’” She
said: “Some of
the people began the Talbiyah for ‘Umrah, and some
began the Talbiyah
for Hajj. I was one of those who began the
Talbiyah for ‘Umrah.” She
said: “We set out until we reached
Makkah, then the Day of ‘Arafah
came while I was in menses, but I
did not exit Ihram for ‘Umrah I
complained about that to the
Prophet (ﷺ) and he said: ‘Leave your
‘Umrah, undo your hair and
comb it, and begin the Talbiyah for Hajj.’”
She said: “So I did
that, then on the night of Hasbah (i.e., the
twelfth night of
Dhul-Hijjah), when Allah had enables us to complete
our Hajj, he sent
‘Abdur-Rahman bin Abu Bakr with me. He seated me
behind him and
went out to Tan’im, then I began the Talbiyah for
‘Umrah and
Allah enabled us to complete our Hajj and ‘Umrah, and there
was no
sacrificial animal, charity nor fasting.”
Sunan Ibn Majah Book 25, Hadith 119
The Prophet (ﷺ) said, "If you let loose your hound after a game and mention Allah's Name on sending it,
and the hound catches the game and kills it, then you can eat of it. But if the hound eats of it, then you
should not eat thereof, for the hound has caught it for itself. And if along with your hound, joined other
hounds, and Allah's Name was not mentioned at the time of their sending, and they catch an animal
and kill it, you should not eat of it, for you will not know which of them has killed it. And if you have
thrown an arrow at the game and then find it (dead) two or three days later and, it bears no mark other
than the wound inflicted by your arrow, then you can eat of it. But if the game is found (dead) in
water, then do not eat of it."
Sahih al-Bukhari Book 72, Hadith 10
Abu Bakr asked the Prophet (ﷺ) to allow him to go out (of Mecca) when he was greatly annoyed (by the
infidels). But the Prophet (ﷺ) said to him, ''Wait." Abu Bakr said, O Allah's Messenger (ﷺ)! Do you hope that
you will be allowed (to migrate)?" Allah's Messenger (ﷺ) replied, "I hope so." So Abu Bakr waited for him
till one day Allah's Messenger (ﷺ) came at noon time and addressed him saying "Let whoever is present with
you, now leave you." Abu Bakr said, "None is present but my two daughters." The Prophet (ﷺ) said,
"Have you noticed that I have been allowed to go out (to migrate)?" Abu Bakr said, "O Allah's
Apostle, I would like to accompany you." The Prophet (ﷺ) said, "You will accompany me." Abu Bakr
said, "O Allah's Messenger (ﷺ)! I have got two she-camels which I had prepared and kept ready for (our)
going out." So he gave one of the two (she-camels) to the Prophet (ﷺ) and it was Al-Jad`a . They both
rode and proceeded till they reached the Cave at the mountain of Thaur where they hid themselves.
Amir bin Fuhaira was the slave of `Abdullah bin at-Tufail bin Sakhbara `Aisha's brother from her
mother's side. Abu Bakr had a milch she-camel. Amir used to go with it (i.e. the milch she-camel) in
the afternoon and come back to them before noon by setting out towards them in the early morning
when it was still dark and then he would take it to the pasture so that none of the shepherds would be
aware of his job. When the Prophet (and Abu Bakr) went away (from the Cave), he (i.e. 'Amir) too
went along with them and they both used to make him ride at the back of their camels in turns till they
reached Medina. 'Amir bin Fuhaira was martyred on the day of Bir Ma'una.
Narrated `Urwa: When those (Muslims) at Bir Ma'una were martyred and `Amr bin Umaiya Ad-
Damri was taken prisoner, 'Amir bin at-Tufail, pointing at a killed person, asked `Amr, "Who is this?"
`Amr bin Umaiya said to him, "He is 'Amir bin Fuhaira." 'Amir bin at-Tufail said, "I saw him lifted to
the sky after he was killed till I saw the sky between him and the earth, and then he was brought down
upon the earth. Then the news of the killed Muslims reached the Prophet (ﷺ) and he announced the news
of their death saying, "Your companions (of Bir Ma'una) have been killed, and they have asked their
Lord saying, 'O our Lord! Inform our brothers about us as we are pleased with You and You are
pleased with us." So Allah informed them (i.e. the Prophet (ﷺ) and his companions) about them (i.e.
martyrs of Bir Mauna).
On that day, `Urwa bin Asma bin As-Salt who was one of them, was killed, and `Urwa (bin Az-
Zubair) was named after `Urwa bin Asma and Mundhir (bin AzZubair) was named after Mundhir bin
`Amr (who had also been martyred on that day).
Sahih al-Bukhari Book 64, Hadith 137
That he stayed overnight in the house of Maimuna the wife of the Prophet, his aunt. He added : I lay
on the bed (cushion transversally) while Allah's Messenger (ﷺ) and his wife lay in the lengthwise direction of
the cushion. Allah's Messenger (ﷺ) slept till the middle of the night, either a bit before or a bit after it and
then woke up, rubbing the traces of sleep off his face with his hands. He then, recited the last ten
verses of Sura Al-`Imran, got up and went to a hanging water-skin. He then Performed the ablution
from it and it was a perfect ablution, and then stood up to offer the prayer. I, too, got up and did as the
Prophet had done. Then I went and stood by his side. He placed his right hand on my head and caught
my right ear and twisted it. He prayed two rak`at then two rak`at and two rak`at and then two rak`at
and then two rak`at and then two rak`at (separately six times), and finally one rak`a (the witr). Then he
lay down again in the bed till the Mu'adh-dhin came to him where upon the Prophet (ﷺ) got up, offered a
two light rak`at prayer and went out and led the Fajr prayer.
Sahih al-Bukhari Book 4, Hadith 49
Thursday! And how great that Thursday was! The ailment of Allah's Messenger (ﷺ) became worse (on
Thursday) and he said, fetch me something so that I may write to you something after which you will
never go astray." The people (present there) differed in this matter, and it was not right to differ before
a prophet. Some said, "What is wrong with him ? (Do you think ) he is delirious (seriously ill)? Ask
him ( to understand his state )." So they went to the Prophet (ﷺ) and asked him again. The Prophet (ﷺ) said,
"Leave me, for my present state is better than what you call me for." Then he ordered them to do three
things. He said, "Turn the pagans out of the 'Arabian Peninsula; respect and give gifts to the foreign
delegations as you have seen me dealing with them." (Sa`id bin Jubair, the sub-narrator said that Ibn
`Abbas kept quiet as rewards the third order, or he said, "I forgot it.") (See Hadith No. 116 Vol. 1)
Sahih al-Bukhari Book 64, Hadith 453
The Prophet (ﷺ) said, "Whoever believes in Allah and His Apostle offers prayers perfectly and fasts (the
month of) Ramadan then it is incumbent upon Allah to admit him into Paradise, whether he emigrates
for Allah's cause or stays in the land where he was born." They (the companions of the Prophet) said,
"O Allah's Messenger (ﷺ)! Should we not inform the people of that?" He said, "There are one-hundred
degrees in Paradise which Allah has prepared for those who carry on Jihad in His Cause. The distance
between every two degrees is like the distance between the sky and the Earth, so if you ask Allah for
anything, ask Him for the Firdaus, for it is the last part of Paradise and the highest part of Paradise,
and at its top there is the Throne of Beneficent, and from it gush forth the rivers of Paradise."
Sahih al-Bukhari Book 97, Hadith 51
While I was sitting with some people from Quraish, a man with very rough hair, clothes, and
appearance came and stood in front of us, greeted us and said, "Inform those who hoard wealth, that a
stone will be heated in the Hell-fire and will be put on the nipples of their breasts till it comes out
from the bones of their shoulders and then put on the bones of their shoulders till it comes through the
nipples of their breasts the stone will be moving and hitting." After saying that, the person retreated
and sat by the side of the pillar, I followed him and sat beside him, and I did not know who he was. I
said to him, "I think the people disliked what you had said." He said, "These people do not understand
anything, although my friend told me." I asked, "Who is your friend?" He said, "The Prophet (ﷺ) said (to
me), 'O Abu Dhar! Do you see the mountain of Uhud?' And on that I (Abu Dhar) started looking
towards the sun to judge how much remained of the day as I thought that Allah's Messenger (ﷺ) wanted to
send me to do something for him and I said, 'Yes!' He said, 'I do not love to have gold equal to the
mountain of Uhud unless I spend it all (in Allah's cause) except three Dinars (pounds). These people
do not understand and collect worldly wealth. No, by Allah, Neither I ask them for worldly benefits
nor am I in need of their religious advice till I meet Allah, The Honorable, The Majestic." '
Sahih al-Bukhari Book 24, Hadith 12
The Last Hour would not come until the Romans would land at al-A'maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay, by Allah, we would never get aside from you and from our brethren that you may fight them. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army) which would be constituted of excellent martyrs in Allah's eye, would be killed and the third who would never be put to trial would win and they would be conquerors of Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their swords by the olive trees, the Satan would cry: The Dajjal has taken your place among your family. They would then come out, but it would be of no avail. And when they would come to Syria, he would come out while they would be still preparing themselves for battle drawing up the ranks. Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of Mary would descend and would lead them. When the enemy of Allah would see him, it would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them at all, even then it would dissolve completely, but Allah would kill them by his hand and he would show them their blood on his lance (the lance of Jesus Christ).
Sahih Muslim Book 54, Hadith 44