While we were sitting with the Prophet (ﷺ) in the mosque, a man came riding on a camel. He made his
camel kneel down in the mosque, tied its foreleg and then said: "Who amongst you is Muhammad?"
At that time the Prophet (ﷺ) was sitting amongst us (his companions) leaning on his arm. We replied,
"This white man reclining on his arm." The man then addressed him, "O Son of `Abdul Muttalib."
The Prophet (ﷺ) said, "I am here to answer your questions." The man said to the Prophet, "I want to ask
you something and will be hard in questioning. So do not get angry." The Prophet (ﷺ) said, "Ask whatever
you want." The man said, "I ask you by your Lord, and the Lord of those who were before you, has
Allah sent you as an Apostle to all the mankind?" The Prophet (ﷺ) replied, "By Allah, yes." The man
further said, "I ask you by Allah. Has Allah ordered you to offer five prayers in a day and night (24
hours).? He replied, "By Allah, Yes." The man further said, "I ask you by Allah! Has Allah ordered
you to observe fasts during this month of the year (i.e. Ramadan)?" He replied, "By Allah, Yes." The
man further said, "I ask you by Allah. Has Allah ordered you to take Zakat (obligatory charity) from
our rich people and distribute it amongst our poor people?" The Prophet (ﷺ) replied, "By Allah, yes."
Thereupon that man said, "I have believed in all that with which you have been sent, and I have been
sent by my people as a messenger, and I am Dimam bin Tha`laba from the brothers of Bani Sa`d bin
Bakr."
Sahih al-Bukhari Book 3, Hadith 5
(the daughter of Abu Talib) I visited Allah's Messenger (ﷺ) in the year of the Conquest of Mecca and found
him taking a bath, and his daughter, Fatima was screening him. When I greeted him, he said, "Who is
it?" I replied, "I am Um Hani, the daughter of Abu Talib." He said, "Welcome, O Um Hani ! " When
the Prophet (ﷺ) had finished his bath, he stood up and offered eight rak`at of prayer while he was wrapped
in a single garment. When he had finished his prayer, I said, "O Allah's Messenger (ﷺ)! My maternal brother
assumes (or claims) that he will murder some man whom I have given shelter, i.e., so-and-so bin
Hubaira." Allah's Messenger (ﷺ) said, "O Um Hani! We shelter him whom you have sheltered." Um Hani
added, "That happened in the forenoon."
Sahih al-Bukhari Book 78, Hadith 184
Abu Shuraih, Al-`Adawi said that he had said to `Amr bin Sa`id when he was sending the troops to
Mecca (to fight `Abdullah bin Az-Zubair), "O Chief! Allow me to tell you what Allah's Messenger (ﷺ) said
on the day following the Conquest of Mecca. My ears heard that and my heart understood it
thoroughly and I saw with my own eyes the Prophet (ﷺ) when he, after Glorifying and Praising Allah,
started saying, 'Allah, not the people, made Mecca a sanctuary, so anybody who has belief in Allah
and the Last Day should neither shed blood in it, nor should he cut down its trees. If anybody tells
(argues) that fighting in it is permissible on the basis that Allah's Messenger (ﷺ) did fight in Mecca, say to
him, 'Allah allowed His Apostle and did not allow you.' "Allah allowed me only for a few hours on
that day (of the conquest) and today its sanctity is valid as it was before. So, those who are present
should inform those who are absent (concerning this fact." Abu Shuraih was asked, "What did `Amr
reply?" He said, (`Amr said) 'O Abu Shuraih! I know better than you in this respect Mecca does not
give protection to a sinner, a murderer or a thief."
Sahih al-Bukhari Book 28, Hadith 12
Allah's Messenger (ﷺ) employed an employee (to collect Zakat). The employee returned after completing his
job and said, "O Allah's Messenger (ﷺ)! This (amount of Zakat) is for you, and this (other amount) was given
to me as a present." The Prophet (ﷺ) said to him, "Why didn't you stay at your father's or mother's house
and see if you would be given presents or not?" Then Allah's Messenger (ﷺ) got up in the evening after the
prayer, and having testified that none has the right to be worshipped but Allah and praised and
glorified Allah as He deserved, he said, "Now then ! What about an employee whom we employ and
then he comes and says, 'This amount (of Zakat) is for you, and this (amount) was given to me as a
present'? Why didn't he stay at the house of his father and mother to see if he would be given presents
or not? By Him in Whose Hand Muhammad's soul is, none of you will steal anything of it (i.e. Zakat)
but will bring it by carrying it over his neck on the Day of Resurrection. If it has been a camel, he will
bring it (over his neck) while it will be grunting, and if it has been a cow, he will bring it (over his
neck), while it will be mooing; and if it has been a sheep, he will bring it (over his neck) while it will
be bleeding." The Prophet (ﷺ) added, "I have preached you (Allah's Message)." Abu Humaid said, "Then
Allah's Messenger (ﷺ) raised his hands so high that we saw the whiteness of his armpits."
Sahih al-Bukhari Book 83, Hadith 15
(who was an ally of Bam `Amr bin Lu'ai and one of those who had taken part in (the Ghazwa of)
Badr): Allah's Messenger (ﷺ) sent Abu 'Ubaida bin Al-Jarreh to Bahrain to collect the Jizya. Allah's Messenger (ﷺ)
had established peace with the people of Bahrain and appointed Al-`Ala' bin Al-Hadrami as their
governor. When Abu 'Ubaida came from Bahrain with the money, the Ansar heard of Abu 'Ubaida's
arrival which coincided with the time of the morning prayer with the Prophet. When Allah's Messenger (ﷺ)
led them in the morning prayer and finished, the Ansar approached him, and he looked at them and
smiled on seeing them and said, "I feel that you have heard that Abu. 'Ubaida has brought
something?" They said, "Yes, O Allah's Messenger (ﷺ)' He said, "Rejoice and hope for what will please you!
By Allah, I am not afraid of your poverty but I am afraid that you will lead a life of luxury as past
nations did, whereupon you will compete with each other for it, as they competed for it, and it will
destroy you as it destroyed them."
Sahih al-Bukhari Book 58, Hadith 2
Umar acquired a land at Khaibar. He came to Allah's Apostle (ﷺ) and sought his advice in regard to it. He said: Allah's Messenger, I have acquired land in Khaibar. I have never acquired property more valuable for me than this, so what do you command me to do with it? Thereupon he (Allah's Apostle) said: If you like, you may keep the corpus intact and give its produce as Sadaqa. So 'Umar gave it as Sadaqa declaring that property must not be sold or inherited or given away as gift. And Umar devoted it to the poor, to the nearest kin, and to the emancipation of slaves, aired in the way of Allah and guests. There is no sin for one, who administers it if he eats something from it in a reasonable manner, or if he feeds his friends and does not hoard up goods (for himself). He (the narrator) said: I narrated this hadith to Muhammad, but as I reached the (words)" without hoarding (for himself) out of it." he (Muhammad' said:" without storing the property with a view to becoming rich." Ibn 'Aun said: He who read this book (pertaining to Waqf) informed me that in it (the words are)" without storing the property with a view to becoming rich."
Sahih Muslim Book 25, Hadith 21
Malik related to me that he heard that Abu Salama ibn Abd ar-
Rahman and Sulayman ibn Yasar were both asked, "Does one pronounce
judgement on the basis of an oath with one witness?" They both said,
"Yes."
Malik said, "The precedent of the sunna in judging by
an oath with one witness is that if the plaintiff takes an oath with
his witness, he is confirmed in his right. If he draws back and
refuses to take an oath, the defendant is made to take an oath. If he
takes an oath, the claim against him is dropped. If he refuses to take
an oath, the claim is confirmed against him."
Malik said,
"This procedure pertains to property cases in particular. It does not
occur in any of the hadd-punishments, nor in marriage, divorce,
freeing slaves, theft or slander. If some one says, 'Freeing slaves
comes under property,' he has erred. It is not as he said. Had it been
as he said, a slave could take an oath with one witness, if he could
find one, that his master had freed him.
"However, when a
slave lays claim to a piece of property, he can take an oath with one
witness and demand his right as the freeman demands his right."
Malik said, "The sunna with us is that when a slave brings
somebody who witnesses that he has been set free, his master is made
to take an oath that he has not freed him, and the slave's claim is
dropped."
Malik said, "The sunna about divorce is also like
that with us. When a woman brings somebody who witnesses that her
husband has divorced her, the husband is made to take an oath that he
has not divorced her. If he takes the oath, the divorce does not
proceed . "
Malik said, "There is only one sunna of bringing
a witness in cases of divorce and freeing a slave. The right to make
an oath only belongs to the husband of the woman, and the master of
the slave. Freeing is a hadd matter, and the testimony of women is not
permitted in it because when a slave is freed, his inviolability is
affirmed and the hadd punishments are applied for and against him. If
he commits fornication and he is a muhsan, he is stoned. If he kills a
slave, he is killed for it. Inheritance is established for him,
between him and whoever inherits from him. If somebody disputes this,
arguing that if a man frees his slave and then a man comes to demand
from the master of the slave payment of a debt, and a man and two
women testify to his right, that establishes the right against the
master of the slave so that his freeing him is cancelled if he only
has the slave as property, inferring by this case that the testimony
of women is permitted in cases of setting free. The case is not as he
suggests (i.e. it is a case of property not freeing). It is like a man
who frees his slave, and then the claimant of a debt comes to the
master and takes an oath with one witness, demanding his right. By
that, the freeing of the slave would be cancelled. Or else a man comes
who has frequent dealings and transactions with the master of the
slave. He claims that he is owed money by the master of the slave.
Someone says to the master of the slave, 'Take an oath that you don't
owe what he claims'. If he draws back and refuses to take an oath, the
one making the claim takes an oath and his right against the master of
the slave is confirmed. That would cancel the freeing of the slave if
it is confirmed that property is owed by the master."
Malik
said, "It is the same case with a man who marries a slave-girl and
then the master of the slave-girl comes to the man who has married her
and claims, 'You and so-and-so have bought my slave-girl from me for
such an amount of dinars. The husband of the slave-girl denies that.
The master of the slave-girl brings a man and two women and they
testify to what he has said. The sale is confirmed and his claim is
considered true. So the slave-girl is haram for her husband and they
have to separate, even though the testimony of women is not accepted
in divorce."
Malik said, "It is also the same case with a man
who accuses a free man, so the hadd falls on him. A man and two women
come and testify that the one accused is a slave. That would remove
the hadd from the accused after it had befallen him, even though the
testimony of women is not accepted in accusations involving hadd
punishments."
Malik said, "Another similar case in which
judgement appears to go against the precedent of the sunna is that two
women testify that a child is born alive and so it is necessary for
him to inherit if a situation arises where he is entitled to inherit,
and the child's property goes to those who inherit from him, if he
dies, and it is not necessary that the two women witnesses should be
accompanied by a man or an oath even though it may involve vast
properties of gold, silver, live-stock, gardens and slaves and other
properties. However, had two women testified to one dirham or more or
less than that in a property case, their testimony would not affect
anything and would not be permitted unless there was a witness or an
oath with them."
Malik said, "There are people who say that
an oath is not acceptable with only one witness and they argue by the
word of Allah the Blessed, the Exalted, and His word is the Truth,
'And call in to witness two witnesses, men; or if the two be not men,
then one man and two women, such witnesses as you approve of.' (Sura 2
ayat 282). Such people argue that if he does not bring one man and two
women, he has no claim and he is not allowed to take an oath with one
witness."
Malik said, "Part of the proof against those who
argue this, is to reply to them, 'Do you think that if a man claimed
property from a man, the one claimed from would not swear that the
claim was false?' If he swears, the claim against him is dropped. If
he refuses to take an oath, the claimant is made to take an oath that
his claim is true, and his right against his companion is established.
There is no dispute about this with any of the people nor in any
country. By what does he take this? In what place in the Book of Allah
does he find it? So if he confirms this, let him confirm the oath with
one witness, even if it is not in the Book of Allah, the Mighty, the
Majestic! It is enough that this is the precedent of the sunna.
However, man wants to recognise the proper course of action and the
location of the proof. In this there is a clarification for what is
obscure about that, if Allah ta'ala wills."
Muwatta Malik Book 36, Hadith 10
Yahya related to me from Malik from Abdullah ibn Yazid, the mawla
of al-Aswad ibn Sufyan from Abu Salama ibn Abd ar-Rahman ibn Awf from
Fatima bint Qays that Abu Amr ibn Hafs divorced her absolutely while
he was away in Syria. His agent sent her some barley and she was
displeased with it, saying, "By Allah, I don't expect anything from
you." She went to the Messenger of Allah, may Allah bless him and
grant him peace, and mentioned it to him. He said, "You have no
maintenance." He then ordered her to spend her idda in the house of
Umm Sharik. Then he said, "This is a woman whom my companions visit.
Spend the idda in the house of Ibn Umm Maktum. He is a blind man and
you can undress at his home. When you are free to remarry, tell me."
She continued, "When I was free to remarry, I mentioned to
him that Muawiya ibn Abi Sufyan and Abu Jahm ibn Hisham had asked for
me in marriage. The Messenger of Allah, may Allah bless him and grant
him peace, said, 'As for Abu Jahm, he never puts down his stick from
his shoulder (i.e. he is always travelling), and as for Muawiya he is
a poor man with no property. Marry Usama ibn Zayd.' I objected to him
and he said, 'Marry Usama ibn Zayd,' so I married him, and Allah put
good in it and I was content with him."
Muwatta Malik Book 29, Hadith 73
While I was with Aisha, the mother of the Believers, a person from Iraq came and asked, "What type
of shroud is the best?" `Aisha said, "May Allah be merciful to you! What does it matter?" He said, "O
mother of the Believers! Show me (the copy of) your Qur'an," She said, "Why?" He said, "In order to
compile and arrange the Qur'an according to it, for people recite it with its Suras not in proper order."
`Aisha said, "What does it matter which part of it you read first? (Be informed) that the first thing that
was revealed thereof was a Sura from Al-Mufassal, and in it was mentioned Paradise and the Fire.
When the people embraced Islam, the Verses regarding legal and illegal things were revealed. If the
first thing to be revealed was: 'Do not drink alcoholic drinks.' people would have said, 'We will never
leave alcoholic drinks,' and if there had been revealed, 'Do not commit illegal sexual intercourse, 'they
would have said, 'We will never give up illegal sexual intercourse.' While I was a young girl of
playing age, the following Verse was revealed in Mecca to Muhammad: 'Nay! But the Hour is their
appointed time (for their full recompense), and the Hour will be more grievous and more bitter.'
(54.46) Sura Al-Baqara (The Cow) and Surat An-Nisa (The Women) were revealed while I was with
him." Then `Aisha took out the copy of the Qur'an for the man and dictated to him the Verses of the
Suras (in their proper order) .
Sahih al-Bukhari Book 66, Hadith 15
When the Messenger of Allah (ﷺ) performed the Farewell Pilgrimage, and we had a camel, AbuMa'qil dedicated it to the cause of Allah. Then we suffered from a disease, and AbuMa'qil died. The Prophet (ﷺ) went out (for hajj). When he finished the hajj, I came to him.
He said (to me): Umm Ma'qil, what prevented you from coming out for hajj along with us?
She said: We resolved (to do so), but AbuMa'qil died. We had a camel on which we could perform hajj, but AbuMa'qil had bequeathed it to the cause of Allah.
He said: Why did you not go out (for hajj) upon it, for hajj is in the cause of Allah? If you miss this hajj along with us, perform umrah during Ramadan, for it is like hajj.
She used to say: hajj is hajj, and umrah is umrah. The Messenger of Allah (ﷺ) said it to me: I do not know whether it was peculiar to me.
Sunan Abi Dawud Book 11, Hadith 269
None spoke in the cradle but only three (persons), Christ son of Mary, the second one the companion of Juraij. Juraij had got constructed a temple and confined himself in that. His mother came to him as he was busy in prayer and she said: Juraij. He said: My Lord, my mother (is calling me while I am engaged in) my prayer. He continued with the prayer. She returned and she came on the next day and he was busy in prayer, and she said: Juraij. And he said: My Lord, my mother (is calling me while I am engaged) in prayer, and he continued with the prayer and she went back, and then on the next day she again came and he was busy in prayer and she said: Juraij. And he said: My Lord, my mother (is calling me while I am engaged in my prayer, and he continued with the prayer, and she said: My Lord, don't give him death unless he has seen the fate of the prostitutes. The story of Juraij and that of his meditation and prayer gained currency amongst Bani Isra'il. There was a prostitute who had been a beauty incarnate. She said (to the people): If you like I can allure him to evil. She presented herself to him but he paid no heed (to her). She came to a shepherd who lived near the temple and she offered herself to him and he had a sexual intercourse with her and so she became pregnant arid when she gave birth to a child she said: This is from Juraij. So they came and asked him to get down and demolished the temple and began to beat him. He said: What is the matter? They said: You have committed fornication with this prostitute and she has given birth to a child from your loins. He said: Where is the child? They brought him (the child) and he said: just leave me so that I should observe prayer. And he observed prayer and when he finished, he came to the child. He struck his stomach and said: O boy, who is your father? lie said: He is such shepherd. So they turned towards Juraij, kissed him and touched him (for seeking blessing) and said: We are prepared to construct your temple with gold. He said. No, just rebuild it with mud as it had been, and they did that. Then there was a babe who was sucking his mother that a person dressed in fine garment came riding upon a beast. His mother said: O Allah, make my child like this one. He (the babe) left sucking and began to see towards him, and said: O Allah, don't make me like him. He then returned to the chest and began to suck the milk of his mother. He (Abu Huraira) said: I perceived as if I am seeing Allah's Messenger (ﷺ) as he is explaining the scene of his sucking milk with his forefinger in his mouth and sucking that. He (Abu Huraira) further reported Allah's Apostle (may be peace upon him) as saying: There happened to pass by him a girl who was being beaten and they were saying: You have committed adultery and you have committed theft and she was saying: Allah is enough for me and He is my good Protector, and his mother said: O Allah, don't make my child like her and he left sucking the milk, and looked towards her and said: O Allah, make me like her, and there was a talk between them. She said: O with shaven head, a good-looking person happened to pass by and I said: O Allah, make my child like him, and you said: O Allah, don't make me like him, and they passed by a girl while they were beating her and saying: You committed fornication and you committed theft, and I said: O Allah, don't make my child like her, and you said: O Allah, make me like her. Thereupon he said: That person was a tyrant, and I said: O Allah, don't make me like him, and they were saying about her: You committed fornication whereas in fact she had not committed that and they were saying: You have committed theft whereas she had not committed theft, so I said: O Allah, make me like her.
Sahih Muslim Book 45, Hadith 9
“Allah the Blessed and Exalted says: ‘O My slaves, all of you
are
sinners except those whom I have saved. So ask Me for forgiveness,
I
will forgive you. Whoever among you knows that I have the power to
forgive and asks Me to forgive by My power, I will forgive him. All
of
you are astray except those whom I guide. Ask Me for guidance and
I
will guide you. All of you are poor except those whom I enrich
(make
independent of means). Ask of Me and I will grant you
provision. Even
if your living and your dead, your first and your
last, your fresh and
your dry, were all as pious as the most pious
among My slaves, that
would not increase my dominion as much as a
gnat’s wing, and if they
were to be as evil as the most evil among
My slaves, that would not
detract from My dominion as much as a
gnat’s wing. Even if your living
and your dead, your first and your
last, your fresh and your dry, were
to join together and each of them
were to ask for all that he wishes
for, that would only detract from
My dominion as much as if one of you
were to pass by the edge of the
sea and dip a needle in it and
withdraw it. That is because I am the
Most Generous, Majestic. I give
with a word; when I will something,
all I do is say to it “Be!” – and
it is.’”
Sunan Ibn Majah Book 37, Hadith 158
The Prophet (ﷺ) said: There are two qualities or characteristics which will not be returned by any Muslim without his entering Paradise. While they are easy, those who act upon them are few. One should say: "Glory be to Allah" ten times after every prayer, "Praise be to Allah" ten times and "Allah is Most Great" ten times. That is a hundred and fifty on the tongue, but one thousand and five hundred on the scale. When he goes to bed, he should say: "Allah is Most Great" thirty-four times, "Praise be to Allah" thirty-three times, and Glory be to Allah thirty-three times, for that is a hundred on the tongue and a thousand on the scale. (He said:) I saw the Messenger of Allah (ﷺ) counting them on his hand.
The people asked: Messenger of Allah! How is it that while they are easy, those who act upon them are few?
He replied: The Devil comes to one of you when he goes to bed and he makes him sleep, before he utters them, and he comes to him while he is engaged in prayer and calls a need to his mind before he utters them.
Sunan Abi Dawud Book 43, Hadith 293