Yahya related to me from Malik from Ibn Shihab from Anas ibn
Malik that the Messenger of Allah, may Allah bless him and grant him
peace, entered Makka, in the Year of Victory, wearing a helmet, and
when he took it off a man came to him and said, "Messenger of Allah,
Ibn Khatal is clinging to the covers of the Kaba,'' and the Messenger
of Allah, may Allah bless him and grant him peace, said, "Kill him."
Malik commented, "The Messenger of Allah, may Allah bless him
and grant him peace, was not in ihram at the time, and Allah knows
best."
Muwatta Malik Book 20, Hadith 259
We raised our voices in talbiyah for Hajj. When we reached Sarif, I menstruated. The Messenger of Allah (SWAS) came upon me while I was weeping. He asked, why are your weeping, Ai’shah? I replied, I menstruated. Would that I had not come out for performing Hajj. He said : Glory be to Allah, this is a thing prescribed by Allah on the daughters of Adam. He said perform all the rites of Hajj but do not go round the House (the Ka’bah). When we entered Makkah, the Messenger of Allah (SWAS) said he who desires to make (his Hajj) an `Umrah may do so, except those who have sacrificial animals with them. The Messenger of Allah (SWAS) sacrificed a cow on behalf of his wives on the day of sacrifice. When the night of al-Batha came, and Ai’shah was purified she said to the Messenger of Allah (SWAS) my fellow female pilgrims will return after performing Hajj and `Umrah and I shall return after performing only Hajj? He therefore, ordered `Abd al-Rahman bin Abu Bakr who took her to al-Ta’nim. She uttered there talbiyah for `Umrah.
Sunan Abi Dawud Book 11, Hadith 62
I asked Ibn 'Abbas (about the verse relating to intentional homicide in Surat An-Nisa') He said: When the verse "Those who invoke not with Allah any other god, nor slay such life as Allah had made sacred, except for just cause" was revealed, the polytheists of Mecca said: We have killed the soul prohibited by Allah, invoked another god along with Allah for worship, and committed shameful deeds. So Allah revealed the verse "unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good." This is meant for them. As regards the verse "if a man kills a believer intentionally, his recompense is Hell" He said: If a man knows the command of Islam and intentionally kills a believer, his repentance wil not be accepted. I then mentioned it to Mujahid. He said: "Except the one who is ashamed (of his sin)."
Sunan Abi Dawud Book 37, Hadith 34
Yahya related to me from Malik that Ibn Shihab said, "The first
person to deduct zakat from allowances was Muawiya ibn Abi Sufyan."
(i.e. the deduction being made automatically) .
Malik said,
"The agreed sunna with us is that zakat has to be paid on twenty
dinars (of gold coin), in the same way as it has to be paid on two
hundred dirhams (of silver)."
Malik said, "There is no zakat
to pay on (gold) that is clearly less than twenty dinars (in weight)
but if it increases so that by the increase the amount reaches a full
twenty dinars in weight then zakat has to be paid. Similarly, there is
no zakat to pay on (silver) that is clearly less than two hundred
dirhams (in weight), but if it increases so that by the increase the
amount reaches a full two hundred dirhams in weight then zakat has to
be paid. If it passes the full weight then I think there is zakat to
pay, whether it be dinars or dirhams." (i.e. the zakat is assessed by
the weight and not the number of the coins.)
Malik said,
about a man who had one hundred and sixty dirhams by weight, and the
exchange rate in his town was eight dirhams to a dinar, that he did
not have to pay any zakat. Zakat had only to be paid on twenty dinars
of gold or two hundred dirhams.
Malik said, in the case of a
man who acquired five dinars from a transaction or in some other way
which he then invested in trade, that, as soon as it increased to a
zakatable amount and then a year elapsed, he had to pay zakat on it,
even if the zakatable amount was reached one day before or one day
after the passing of a year. There was then no zakat to pay on it from
the day the zakat was taken until a year had elapsed over it.
Malik said, in the similar case of a man who had in his possession ten
dinars which he invested in trade and which reached twenty dinars by
the time one year had elapsed over them, that he paid zakat on them
right then and did not wait until a year had elapsed over them,
(counting) from the day when they actually reached the zakatable
amount. This was because a year had elapsed over the original dinars
and there were now twenty of them in his possession. After that there
was no zakat to pay on them from the day the zakat was paid until
another year had elapsed over them.
Malik said, "What we are
agreed upon (here in Madina) regarding income from hiring out slaves,
rent from property, and the sums received when a slave buys his
freedom, is that no zakat is due on any of it, whether great or small,
from the day the owner takes possession of it until a year has elapsed
over it from the day when the owner takes possession of it."
Malik said, in the case of gold and silver which was shared between
two co-owners, that zakat was due from any one whose share reached
twenty dinars of gold, or two hundred dirhams of silver, and that no
zakat was due from anyone whose share fell short of this zakatable
amount. If all the shares reached the zakatable amount and the shares
were not equally divided, zakat was taken from each man according to
the measure of his share. This applied only when the share of each man
among them reached the zakatable amount, because the Messenger of
Allah, may Allah bless him and grant him peace, had said, "There is no
zakat to pay on less than five awaq of silver."
Malik
commented, "This is what I prefer most out of what I have heard about
the matter."
Malik said, "When a man has gold and silver
dispersed among various people he must add it all up together and then
take out the zakat due on the total sum ."
Malik said, "No
zakat is due from some one who acquires gold or silver until a year
has elapsed over his acquisition from the day it became his."
Muwatta Malik Book 17, Hadith 7
One day the Messenger of Allah (ﷺ) was sitting amongst us that he dozed off. He then raised his head smilingly. We said: What makes you smile. Messenger of Allah? He said: A Sura has just been revealed to me, and then recited: In the name of Allah, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the Holy Prophet) said: Do you know what Kauthar is? We said: Allah and His Messenger know best. The Prophet (ﷺ) said: It (Kauthar) is a canal which my Lord, the Exalted and Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (the Holy Prophet) was sitting amongst us in the mosque, and He (Allah) said: (You don't know) what he innovated after you"
Sahih Muslim Book 4, Hadith 56
Allah's Messenger (ﷺ) said, "During your sleep, Satan knots three knots at the back of the head of each of
you, and he breathes the following words at each knot, 'The night is, long, so keep on sleeping,' If that
person wakes up and celebrates the praises of Allah, then one knot is undone, and when he performs
ablution the second knot is undone, and when he prays, all the knots are undone, and he gets up in the
morning lively and in good spirits, otherwise he gets up in low spirits and lethargic."
Sahih al-Bukhari Book 59, Hadith 79