Malik was asked whether someone who went into a mosque to do
itikaf for the last ten days of Ramadan and stayed there for a day or
two but then became ill and left the mosque, had to do itikaf for the
number of days that were left from the ten, or not, and if he did have
to do so, then what month should he do it in, and he replied, "He
should make up whatever he has to do of the itikaf when he recovers,
whether in Ramadan or otherwise. I have heard that the Messenger of
Allah, may Allah bless him and grant him peace, once wanted to do
itikaf in Ramadan, but then came back without having done so, and then
when Ramadan had gone, he did itikaf for ten days in Shawwal.
Some one who does itikaf voluntarily in Ramadan and some one who has
to do itikaf are in the same position regarding what is halal for them
and what is haram. I have not heard that the Messenger of Allah, may
Allah bless him and grant him peace, ever did itikaf other than
voluntarily."
Malik said, that if a woman did itikaf and then
menstruated during her itikaf, she went back to her house, and, when
she was pure again she returned to the mosque, at whatever time it was
that she became pure. She then continued her itikaf from where she
left off. This was the same situation as with a woman who had to fast
two consecutive months, and who menstruated and then became pure. She
then continued the fast from where she had left off and did not delay
doing so.
Muwatta Malik Book 19, Hadith 8
Yahya related to me from Malik from Summayy, the mawla of Abu
Bakr from al-Qa'qa ibn Hakim that Kab al-Ahbar said, "Had it not been
for some words which I said, the jews would have made me into a
donkey." Someone asked him what they were. He said, "I seek refuge
with the immense Face of Allah - there is nothing greater than it -
and with the complete words of Allah which neither the good person nor
the corrupt can exceed and with all the most beautiful names of Allah,
what I know of them and what I do not know, from the evil of what He
has created and originated and multiplied."
Audhu bi
wajhi'llahi l-adheem aladhee laysa shay'un adham minh, wa bi
kalimati'llahi't-tammati, alatee la yujawizu hunna barra wa la fajir,
wa bi asma'illahi'l-husna kulliha ma alamtu minha wa ma lam alam, min
sharri ma khalaqa wa bara'a wa dhara'a.
Muwatta Malik Book 51, Hadith 12
I came to the Prophet (ﷺ) and said, "O Allah's Messenger (ﷺ)! We are living in the land of the people of the
Scripture, and we take our meals in their utensils, and there is game in that land and I hunt with my
bow and with my trained hound and with my untrained hound." The Prophet (ﷺ) said, "As for your saying
that you are in the land of people of the Scripture, you should not eat in their utensils unless you find
no alternative, in which case you must wash the utensils and then eat in them As for your saying that
you are in the land of game, if you hunt something with your bow, mention Allah's Name (while
hunting the game) and eat; and if you hunt something with your trained hound, mention Allah's Name
on sending and eat; and if you hunt something with your untrained hound and get it alive, slaughter it
and you can eat of it."
Sahih al-Bukhari Book 72, Hadith 22
On the authority of his father: Umm Mubashshir said to the Prophet (ﷺ) during the sickness of which he died: What do you think about your illness, Messenger of Allah (ﷺ)? I do not think about the illness of my son except the poisoned sheep of which he had eaten with you at Khaybar. The Prophet (ﷺ) said: And I do not think about my illness except that. This is the time when it cut off my aorta.
Abu Dawud said: Sometime 'Abd al-Razzaq transmitted this tradition, omitting the link of the Companion, from Ma'mar, from al-Zuhri, from the Prophet (ﷺ), and sometimes he transmitted it from al-Zuhri from 'Abd al-Rahman b. Ka'b b. Malik, 'Abd al-Rahman mentioned that Ma'mar sometimes transmitted the tradition in a mursal form (omitting the link of the Companion), and they recorded it. And all this is correct with us. 'Abd al-Razzaq said: When Ibn al-Mubarak came to Ma'mar, he transmitted the traditions in a musnad form (with a perfect chain) which he transmitted as mauquf traditions (statements of the Companions and not of the Prophet).
Sunan Abi Dawud Book 41, Hadith 20
'Amir bin Shurahbil Ash-Sha'bi narrated that he heard Fatimah bint Qais--who was one of the first Muhajir women-- say: 'Abdur-Rahman bin 'Awf proposed marriage to me, along with others of the Companions of Muhammad. And the Messenger of Allah proposed that I marry his freed slave, Usamah bin Zaid. I was told that the Messenger of Allah had said: 'Whoever loves me, let him love Usamah.' When the Messenger of Allah spoke to me I said: 'My affairs are in your hands; marry me to whomever you wish.' He said: 'Go to Umm Sharik.' Umm Sharik was a rich Ansari woman who used to spend a great deal in the cause of Allah, and she always had a lot of guests. I said: 'I will do that.' He said: 'Do not do that, for Umm Sharik has a lot of guests, and I would not like your Khimar to fall off, or your shins to become uncovered, and the people to see something of you that you do not want them to see. Rather go to your cousin (son of your paternal uncle) 'Abdullah bin 'Amr bin Umm Maktum, who is a man of Banu Fihr.' So I went to him."
Sunan an-Nasa'i Book 26, Hadith 42
"We went out as a delegation to the Prophet (ﷺ); we gave him our oath of allegiance and prayed with him. We told him that in our land there was a church that belonged to us. We asked him to give us the leftovers of his purification (Wudu' water). So he called for water, performed Wudu' and rinsed out his mouth, then he poured it into a vessel and said to us: 'Leave, and when you return to your land, demolish your church, and sprinkle this water on that place, and take it as a Masjid.' We said: 'Our land is far away and it is very hot; the water is far away and it is very hot; the water will dry up.' He said: 'Add more water to it, for that will only make it better.' So we left and when we came to our land we demolished our church, then we sprinkled the water on that place and took it as a Masjid, and we called the Adhan in it. The monk was a man from Tayy', and when he heard the Adhan, he said: 'It is a true call.' Then he headed toward one of the hills and we never saw him again."
Sunan an-Nasa'i Book 8, Hadith 14
The Messenger of Allah (ﷺ) used to say at the end of his witr: "O Allah, I seek refuge in Thy good pleasure from Thy anger, and in Thy forgiveness from Thy punishment, and I seek refuge in Thy mercy from Thy wrath. I cannot reckon the praise due to Thee. Thou art as Thou hast praised Thyself."
Abu Dawud said: Hisham is the earliest teacher of Hammad. Yahya b. Ma'in said: No one is reported to have narrated traditions form him except Hammad b. Salamah.
Abu Dawud said: Ubayy b. Ka'b said: The Messenger of Allah (ﷺ) recited supplication in the witr before bowing.
Abu Dawud said: This tradition has also been narrated by 'Isa b. Yunus through a different chain of narrators from Ubayy b. Ka'b. He also narrated it through a different chain of narrators on the authority of Ubayy b. Ka'b that the Messenger of Allah (ﷺ) recited the supplication in the witr before bowing.
Abu Dawud said: The chain of narrators of the tradition of Sa'id from Qatadah goes: Yazid b. Zurai' narrated from Sa'id, from Qatadah, from 'Azrah, from Sa'id b. 'Abd al-Rahman b. Abza, on the authority of his father, from the Prophet (ﷺ). This version does not mention the supplication and the name of Ubayy. This tradition has also been narrated by 'Abd al-A'la and Muhammad b. Bishr al-'Abdi. He heard the traditions from 'Isa b. Yunus at Kufah. They did not mention the supplication in their version.
This tradition has also been narrated by Hisham al-Dastuwa'i and Shu'bah from Qatadah. They did not mention the supplication in their version. The tradition of Zubaid has been narrated by Sulaiman al-A'mash, Shu'bah, 'Abd al-Malik b. Abi Sulaiman, and Jarir b. Hazim; all of them narrated on the authority of Zubaid. None of them mention the supplication in his version, except in the tradition transmitted by Hafs b. Ghiyath from Mis'ar from Zubaid; he narrated in his version that he (the Prophet) recited supplication before bowing.
Abu Dawud said: This version of tradition is not well know. There is doubt that Hafs might have narrated this tradition from some other narrator than Mis'ar.
Abu Dawud said: It is reported that Ubayy (b. Ka'b) used to recited the supplication )in the witr) in the second half of Ramadan.
Sunan Abi Dawud Book 8, Hadith 12
"I was very keen to ask 'Umar bin Al-Khattab about the two wives of the Messenger of Allah to whom Allah said: If you two turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined." And he quoted the Hadith. He said concerning it:' "The from his wives for twenty-nine days because of that, when Hafsah had made her disclosure to Aishah. He had said: 'I will not enter upon them for a month,' because he was so upset with them when Allah, the Mighty and Sublime, informed him of what they had said. When twenty-nine days had passed, he entered upon 'Aishah, so he started with her. Aishah, said to him: 'O Messenger of Allah, you swore not to enter upon us for a month, and now twenty-nine days have passed; we have been counting them.' The Messenger of Allah said; 'The month is twenty-nine days."'
Sunan an-Nasa'i Book 22, Hadith 43
Yahya said that he heard Malik say, "The way of doing things
generally agreed upon in our community in the case of a man who dies
and has sons and one of them claims, 'My father confirmed that so-and-
so was his son,' is that the relationship is not established by the
testimony of one man, and the confirmation of the one who confirmed it
is only permitted as regards his own share in the division of his
father's property. The one testified for is only given his due from
the share of the testifier."
Malik said, "An example of this
is that a man dies leaving two sons, and 600 dinars. Each of them
takes 300 dinars. Then one of them testifies that his deceased father
confirmed that so-and-so was his son. The one who testifies is obliged
to give 100 dinars to the one thus connected. This is half of the
inheritance of the one thought to be related, had he been related. If
the other confirms him, he takes the other 100 and so he completes his
right and his relationship is established. His position is similar to
that of a woman who confirms a debt against her father or her husband
and the other heirs deny it. She must pay to the person whose debt she
confirms, the amount according to her share of the full debt, had it
been confirmed against all the heirs. If the woman inherits an eighth,
she pays the creditor an eighth of his debt. If a daughter inherits a
half, she pays the creditor half of his debt. Whichever women confirm
him, pay him according to this.
Malik said, "If a man's
testimony is in agreement with what the woman testified to, that so-
and-so had a debt against his father, the creditor is made to take an
oath with one witness and he is given all his due. This is not the
position with women because a man's testimony is allowed and the
creditor must take an oath with the testimony of his witness, and take
all his due. If he does not take an oath, he only takes from the
inheritance of the one who confirmed him according to his share of the
debt, because he confirmed his right and the other heirs denied it. It
is permitted for him to confirm it."
Muwatta Malik Book 36, Hadith 34
Yahya related to me from Malik that Ata ibn Abdullah al-Khurasani
said that an old man from Suq al-Buram in Kufa had related to him that
Kab ibn Ujra said, "The Messenger of Allah, may Allah bless him and
grant him peace, came to me while I was blowing under a cooking pot
belonging to my companions and my head and beard were full of lice. He
took my forehead and said, 'Shave your hair and fast three days or
feed six poor people.' The Messenger of Allah, may Allah bless him
and grant him peace, was aware that I did not have anything with me to
sacrifice.'"
Malik said, concerning paying compensation
(fidya) for the relief of physical discomfort, "The custom concerning
it is that no one pays compensation until he has done something which
makes it obligatory to pay compensation just as making amends
(kaffara) is only done when it has become obligatory for the one who
owes it. The person can pay the compensation wherever he wishes,
regardless of whether he has to sacrifice an animal or fast or give
sadaqa -- in Makka or in any other town."
Malik said, "It is
not correct for a person in ihram to pluck out any of his hair or to
shave it or cut it until he has left ihram, unless he is suffering
from an ailment of the head, in which case he owes the compensation
Allah the Exalted has ordered. It is not correct for a person in ihram
to cut his nails, or to kill his lice, or to remove them from his head
or from his skin or his garment to the ground. If a person in ihram
removes lice from his skin or his garment, he must give away the
quantity of food that he can scoop up with both hands. "
Malik said,"Anyone who, while in ihram, plucks out hairs from his nose
or armpit or rubs his body with a depilatory agent or shaves the hair
from around a head wound out of necessity or shaves his neck for the
place of the cupping glasses, regardless of whether it is in
forgetfulness or in ignorance, owes compensation in all these
instances, and he must not shave the place of the cupping glasses.
Someone, who, out of ignorance, shaves his head before he stones the
jamra. must also pay compensation."
Muwatta Malik Book 20, Hadith 251
I saw a man whose opinion was accepted by the people, and whatever he said they submitted to it. I asked: Who is he? They said: This is the Messenger of Allah (ﷺ). I said: On you be peace, Messenger of Allah, twice. He said: Do not say "On you be peace," for "On you be peace" is a greeting for the dead, but say "Peace be upon you".
I asked: You are the Messenger of Allah (may peace be upon you)? He said: I am the Messenger of Allah Whom you call when a calamity befalls you and He removes it; when you suffer from drought and you call Him, He grows food for you; and when you are in a desolate land or in a desert and your she-camel strays and you call Him, He returns it to you.
I said: Give me some advice. He said: Do not abuse anyone. He said that he did not abuse a freeman, or a slave, or a camel or a sheep thenceforth. He said: Do not look down upon any good work, and when you speak to your brother, show him a cheerful face. This is a good work. Have your lower garment halfway down your shin; if you cannot do it, have it up to the ankles. Beware of trailing the lower garment, for it is conceit and Allah does not like conceit. And if a man abuses and shames you for something which he finds in you, then do not shame him for something which you find in him; he will bear the evil consequences for it.
Sunan Abi Dawud Book 34, Hadith 65