Yahya related to me, and I (myself) heard Malik say, "The best
that I have heard about some one who has to fast for two consecutive
months because of having killed someone by mistake or having
pronounced the dhihar form of divorce, becoming very ill and having to
break his fast, is that if he recovers from his illness and is strong
enough to fast, he must not delay doing so. He continues his fast from
where he left off.
Similarly, a woman who has to fast because
of having killed some one by mistake should not delay resuming her
fast when she has become pure after her period. She continues her fast
from where she left off.
No one who, by the Book of Allah,
has to fast for two consecutive months may break his fast except for a
reason - illness or menstruation. He must not travel and break his
fast."
Malik said, "This is the best that I have heard about
the matter."
Muwatta Malik Book 18, Hadith 43
"The Messenger of Allah {s.a.w} narrated two narrations to us, one of which I have seen {happening} and I am waiting for the other. He narrated that (in the beginning) trust was preserved in the roots of the hearts of men, then the Qur'an was revealed, and they learned it from the Qur'an, and then they learned it from the Sunnah. Then he narrated to us about the disappearance of trust, saying, 'A man will go to sleep whereupon trust will be taken away from his heart, and only its trace will remain, like speckles. He then will sleep, whereupon the remainder of the trust will also be taken away and trace will remain like a blister, like an ember that you roll on your feet, it causes pain and you see it swollen while it contains nothing.' Then he took a pebble and rolled it over his leg. He said: 'So there will come a day when people will deal in business with each other, but there will hardly be any trustworthy persons among them, such that it would be said that in such and such a tribe, there is such and such person, who is honest, and until a man will be admired for his strength, intelligence, and good manners, although indeed he will not have faith equal to a mustard seed in his heart."' He (Hudhaifah) added: "There came upon me a time when I did not mind dealing with anyone of you, for if he was a Muslim, his religion would prevent him from cheating me, and if was a Jew or a Christian, his Muslim ruler would prevent him from cheating me; but today I cannot deal except with so-and-so and so-and-so."
Jami` at-Tirmidhi Book 33, Hadith 22
“The Prophet (ﷺ) heard a man supplicating, and he was saying: ‘O Allah, indeed, I ask you by my testifying that You are Allah, there is none worthy of worship except You, the One, As-Samad, the one who does not beget, nor was begotten, and there is none who is like Him (Allāhumma innī as’aluka bi annī ashhadu annaka antallāh, lā ilāha illā ant, al-aḥaduṣ-ṣamad, alladhī lam yalid wa lam yūlad, wa lam yakun lahu kufuwan aḥad).” He said: “So he said: ‘By the One in Whose Hand is my soul, he has asked Allah by His Greatest Name, the one which if He is called upon by it, He responds, and when He is asked by it, He gives.’”(One of the narrators) Zaid said: “So I mentioned it to Zuhair bin Mu`awiyah years after that, and he said: Abu Ishaq reported to me from Malik bin Mighwal.’” Zaid said: “Then I mentioned it to Sufyan, so he reported it to me from Malik.”
Jami` at-Tirmidhi Book 48, Hadith 106
from his father, saying "Mu'awiyah bin Abu Sufyan ordered Sa'd, saying 'What prevented you from reviling Abu Turab?' He said: 'Three things that I remember from the Messenger of Allah (ﷺ) prevent me from reviling him. That I should have even one those things is more beloved to me than red camels. I heard the Messenger of Allah (ﷺ) speaking to 'Ali, and he had left him behind in one of his battles. So 'Ali said to him: "O Messenger of Allah! You leave me behind with women and children?" So the Messenger of Allah (ﷺ) said to him: "Are you not pleased that you should be in the position with me that Harun was with Musa? Except that there is no Prophethood after me?" And on the Day of (the battle of) Khaibar, I heard him saying: "I shall give the banner to a man who loves Allah and His Messenger, and Allah and His Messenger love him." So we all waited for that, then he said: "Call 'Ali for me." He said: 'So he came to him, and he had been suffering from Ramad (an eye condition), so he (ﷺ) put spittle in his eye and gave the banner to him, then Allah granted him victory. And when this Ayah was revealed: 'Let us call our sons and your sons, our women and your women...' (3:61) the Messenger of Allah (ﷺ) called 'Ali, Fatimah, Hasan, and Husain and said: "O Allah, these are my family."
Jami` at-Tirmidhi Book 49, Hadith 121
One night I slept at the house of Maimuna. The Prophet (ﷺ) woke up, answered the call of nature, washed
his face and hands, and then slept. He got up (late at night), went to a water skin, opened the mouth
thereof and performed ablution not using much water, yet he washed all the parts properly and then
offered the prayer. I got up and straightened my back in order that the Prophet (ﷺ) might not feel that I
was watching him, and then I performed the ablution, and when he got up to offer the prayer, I stood on
his left. He caught hold of my ear and brought me over to his right side. He offered thirteen rak`at in
all and then lay down and slept till he started blowing out his breath as he used to do when he slept. In
the meantime Bilal informed the Prophet (ﷺ) of the approaching time for the (Fajr) prayer, and the
Prophet offered the Fajr (Morning) prayer without performing new ablution. He used to say in his
invocation, Allahumma ij`al fi qalbi nuran wa fi basari nuran, wa fi sam`i nuran, wa`an yamini nuran,
wa`an yasari nuran, wa fawqi nuran, wa tahti nuran, wa amami nuran, wa khalfi nuran, waj`al li
nuran." Kuraib (a sub narrator) said, "I have forgotten seven other words, (which the Prophet (ﷺ)
mentioned in this invocation). I met a man from the offspring of Al-`Abbas and he narrated those
seven things to me, mentioning, '(Let there be light in) my nerves, my flesh, my blood, my hair and
my body,' and he also mentioned two other things."
Sahih al-Bukhari Book 80, Hadith 13
Yahya related to me from Malik from Yahya ibn Said that Bukayr
ibn Abdullah al-Ashajj informed him that Muawiya ibn Abi Ayyash al-
Ansari told him that he was sitting with Abdullah ibn az-Zubayr and
Asim ibn Umar ibn al-Khattab when Muhammad ibn Iyas ibn al-Bukayr came
up to them and said, "A man from the desert has divorced his wife
three times before consummating the marriage, what do you think?"
Abdullah ibn az-Zubayr said "This is something about which we have no
statement. Go to Abdullah ibn Abbas and Abu Hurayra. I left them with
A'isha. Ask them and then come and tell us." He went and asked them.
Ibn Abbas said to Abu Hurayra, "Give an opinion, Abu Hurayra! A
difficult one has come to you." Abu Hurayra said, "One pronouncement
separates her and three makes her haram until she has married another
husband." Ibn Abbas said the like of that.
Malik said, "That
is what is done among us, and when a man marries a woman who has been
married before, and he has not had intercourse with her, she is
treated as a virgin - one pronouncement separates her and three make
her haram until she has married another husband."
Muwatta Malik Book 29, Hadith 43
Yahya said from Malik from Yahya ibn Said that Bushayr ibn Yasar
informed him that Abdullah ibn Sahl al-Ansari and Muhayyisa ibn Masud
went out to Khaybar, and they separated on their various businesses
and Abdullah ibn Sahl was killed. Muhayyisa, and his brother Huwayyisa
and Abd ar-Rahman ibn Sahl went to the Prophet, may Allah bless him
and grant him peace, and Abd ar-Rahman began to speak before his
brother. The Messenger of Allah, may Allah bless him and grant him
peace, said, "The older first, the older first.
Therefore
Huwayyisa and then Muhayyisa spoke and mentioned the affair of
Abdullah ibn Sahl. The Messenger of Allah, may Allah bless him and
grant him peace, said to them, "Do you swear with fifty oaths and
claim the blood-money of your companion or the life of the murderer?"
They said, "Messenger of Allah, we did not see it and we were not
present." The Messenger of Allah, may Allah bless him and grant him
peace, said, "Will you acquit the jews for fifty oaths?' They said,
"Messenger of Allah, how can we accept the oaths of a people who are
kafirun?"
Yahya ibn Said said, "Bushayr ibn Yasar claimed
that the Messenger of Allah, may Allah bless him and grant him peace,
paid the blood-money from his own property."
Malik said, "The
generally agreed on way of doing things in our community and that
which I heard from whoever I am content with, concerning the oath of
qasama, and upon which the past and present imams agree, is that those
who claim revenge begin with the oaths and swear. The oath for revenge
is only obligatory in two situations. Either the slain person says,
'My blood is against so-and-so,' or the relatives entitled to the
blood bring a partial proof of it that is not irrefutable against the
one who is the object of the blood-claim. This obliges taking an oath
on the part of those who claim the blood against those who are the
object of the blood-claim. With us, swearing is only obliged in these
two situations."
Malik said, "That is the sunna in which
there is no dispute with us and which is still the behaviour of the
people. The people who claim blood begin the swearings, whether it is
an intentional killing or an accident."
Malik said, "The
Messenger of Allah, may Allah bless him and grant him peace, began
with Banu Harith in the case of the killing of their kinsman murdered
at Khaybar."
Malik said, "If those who make the claim swear,
they deserve the blood of their kinsman and whoever they swear against
is slain. Only one man can be killed in the qasama. Two cannot be
killed in it. Fifty men from the blood-relatives must swear fifty
oaths. If their number is less or some of them draw back, they can
repeat their oaths, unless one of the relatives of the murdered man
who deserves blood and who is permitted to pardon it, draws back. If
one of these draws back, there is no way to revenge."
Yahya
said that Malik said, "The oaths can be made by those of them who
remain if one of them draws back who is not permitted to pardon. If
one of the blood-relatives draws back who is permitted to pardon, even
if he is only one, more oaths can not be made after that by the blood-
relatives. If that occurs, the oaths can be on behalf of the one
against whom the claim is made. So fifty of the men of his people
swear fifty oaths. If there are not fifty men, more oaths can be made
by those of them who already swore. If there is only the defendant, he
swears fifty oaths and is acquitted."
Yahya said that Malik
said, "One distinguishes between swearing for blood and oaths for
one's rights. When a man has a money-claim against another man, he
seeks to verify his due. When a man wants to kill another man, he does
not kill him in the midst of people. He keeps to a place away from
people. Had there only been swearing in cases where there is a clear
proof and had one acted in it as one acts about one's rights (i.e.
needing witnesses), the right of blood retribution would have been
lost and people would have been swift to take advantage of it when
they learned of the decision on it. However, the relatives of the
murdered man were allowed to initiate swearing so that people might
restrain themselves from blood and the murderer might beware lest he
was put into a situation like that (i.e. qasama) by the statement of
the murdered man.' "
Yahya said, "Malik said about a people
of whom a certain number are suspected of murder and the relatives of
the murdered man ask them to take oaths and they are numerous, so they
ask that each man swears fifty oaths on his own behalf. The oaths are
not divided out between them according to their number and they are
not acquitted unless each man among them swears fifty oaths on his own
behalf."
Malik said, "This is the best I have heard about the
matter."
He said, "Swearing goes to the paternal relatives of
the slain. They are the blood-relatives who swear against the killer
and by whose swearing he is killed."
Muwatta Malik Book 44, Hadith 2
"A man from the Muslims and a man from the Jews quarrelled, and the Muslim said, "By Him Who
gave superiority to Muhammad over all the people!" The Jew said, "By Him Who gave superiority to
Moses over all the people!' On that the Muslim lifted his hand and slapped the Jew. The Jew went to
Allah's Messenger (ﷺ) and informed him of all that had happened between him and the Muslim. The Prophet (ﷺ)
said, "Do not give me superiority over Moses, for the people will fall unconscious on the Day of
Resurrection, I will be the first to regain consciousness and behold, Moses will be standing there,
holding the side of the Throne. I will not know whether he has been one of those who have fallen
unconscious and then regained consciousness before me, or if he has been one of those exempted by
Allah (from falling unconscious)." (See Hadith No. 524, Vol. 8)
Sahih al-Bukhari Book 97, Hadith 98
I had been eager to ask `Umar bin Al-Khattab about the two ladies from among the wives of the
Prophet regarding whom Allah said 'If you two (wives of the Prophet (ﷺ) namely Aisha and Hafsa) turn in
repentance to Allah, your hearts are indeed so inclined (to oppose what the Prophet (ﷺ) likes). (66.4) till
`Umar performed the Hajj and I too, performed the Hajj along with him. (On the way) `Umar went
aside to answer the call of nature, and I also went aside along with him carrying a tumbler full of
water, and when `Umar had finished answering the call of nature, I poured water over his hands and
he performed the ablution. Then I said to him, "O chief of the Believers! Who were the two ladies
from among the wives of the Prophet (ﷺ) regarding whom Allah said: 'If you two (wives of the Prophet)
turn in repentance to Allah your hearts are indeed so inclined (to oppose what the Prophet (ﷺ) likes)?"
(66.4)
He said, "I am astonished at your question, O Ibn `Abbas. They were `Aisha and Hafsa." Then `Umar
went on narrating the Hadith and said, "I and an Ansari neighbor of mine from Bani Umaiyya bin Zaid
who used to live in `Awali-al-Medina, used to visit the Prophet (ﷺ) in turn. He used to go one day and I
another day. When I went, I would bring him the news of what had happened that day regarding the
Divine Inspiration and other things, and when he went, he used to do the same for me. We, the people
of Quraish used to have the upper hand over our wives, but when we came to the Ansar, we found that
their women had the upper hand over their men, so our women also started learning the ways of the
Ansari women. I shouted at my wife and she retorted against me and I disliked that she should answer
me back.
She said to me, 'Why are you so surprised at my answering you back? By Allah, the wives of the
Prophet answer him back and some of them may leave (does not speak to) him throughout the day till
the night.' The (talk) scared me and I said to her, 'Whoever has done so will be ruined!' Then I
proceeded after dressing myself, and entered upon Hafsa and said to her, 'Does anyone of you keep
the Prophet (ﷺ) angry till night?' She said, 'Yes.' I said, 'You are a ruined losing person! Don't you fear
that Allah may get angry for the anger of Allah's Messenger (ﷺ) and thus you will be ruined? So do not ask
more from the Prophet (ﷺ) and do not answer him back and do not give up talking to him. Ask me
whatever you need and do not be tempted to imitate your neighbor (i.e., `Aisha) in her manners for
she is more charming than you and more beloved to the Prophet (ﷺ) ." `Umar added,"At that time a talk
was circulating among us that (the tribe of) Ghassan were preparing their horses to invade us.
My Ansari companion, on the day of his turn, went (to the town) and returned to us at night and
knocked at my door violently and asked if I was there. I became horrified and came out to him. He
said, 'Today a great thing has happened.' I asked, 'What is it? Have (the people of) Ghassan come?' He
said, 'No, but (What has happened) is greater and more horrifying than that: Allah's Messenger (ﷺ); has
divorced his wives. `Umar added, "The Prophet (ﷺ) kept away from his wives and I said "Hafsa is a
ruined loser.' I had already thought that most probably this (divorce) would happen in the near future.
So I dressed myself and offered the morning prayer with the Prophet (ﷺ) and then the Prophet; entered an
upper room and stayed there in seclusion. I entered upon Hafsa and saw her weeping. I asked, 'What
makes you weep? Did I not warn you about that? Did the Prophet (ﷺ) divorce you all?' She said, 'I do not
know. There he is retired alone in the upper room.' I came out and sat near the pulpit and saw a group
of people sitting around it and some of them were weeping. I sat with them for a while but could not
endure the situation, so I went to the upper room where the Prophet; was and said to a black slave of
his, 'Will you get the permission (of the Prophet (ﷺ) ) for `Umar (to enter)?' The slave went in, talked to
the Prophet (ﷺ) about it and then returned saying, 'I have spoken to the Prophet (ﷺ) and mentioned you but he
kept quiet.' Then I returned and sat with the group of people sitting near the pulpit. but I could not
bear the situation and once again I said to the slave, 'Will you get the permission for `Umar?' He went
in and returned saying, 'I mentioned you to him but he kept quiet.'
So I returned again and sat with the group of people sitting near the pulpit, but I could not bear the
situation, and so I went to the slave and said, 'Will you get the permission for `Umar?' He went in and
returned to me saying, 'I mentioned you to him but he kept quiet.' When I was leaving, behold! The
slave called me, saying, 'The Prophet (ﷺ) has given you permission.'
Then I entered upon Allah's Messenger (ﷺ) and saw him Lying on a bed made of stalks of date palm leaves
and there was no bedding between it and him. The stalks left marks on his side and he was leaning on
a leather pillow stuffed with date-palm fires. I greeted him and while still standing I said, 'O Allah's
Apostle! Have you divorced your wives?' He looked at me and said, 'No.' I said, 'Allah Akbar!' And
then, while still standing, I said chatting, 'Will you heed what I say, O Allah's Messenger (ﷺ)? We, the people
of Quraish used to have power over our women, but when we arrived at Medina we found that the
men (here) were overpowered by their women.' The Prophet (ﷺ) smiled and then I said to him, 'Will you
heed what I say, O Allah's Messenger (ﷺ)?
I entered upon Hafsa and said to her, "Do not be tempted to imitate your companion (`Aisha), for she
is more charming than you and more beloved to the Prophet.' " The Prophet (ﷺ) smiled for a second time.
When I saw him smiling, I sat down. Then I looked around his house, and by Allah, I could not see
anything of importance in his house except three hides, so I said, 'O Allah's Messenger (ﷺ)! Invoke Allah to
make your followers rich, for the Persians and the Romans have been made prosperous and they have
been given (the pleasures of the world), although they do not worship Allah.'
Thereupon the Prophet (ﷺ) sat up as he was reclining. and said, 'Are you of such an opinion, O the son of
Al-Khattab? These are the people who have received the rewards for their good deeds in this world.' I
said, 'O Allah's Messenger (ﷺ)! Ask Allah to forgive me.' Then the Prophet (ﷺ) kept away from his wives for
twenty-nine days because of the story which Hafsa had disclosed to `Aisha.
The Prophet (ﷺ) had said, 'I will not enter upon them (my wives) for one month,' because of his anger
towards them, when Allah had admonished him. So, when twenty nine days had passed, the Prophet (ﷺ)
first entered upon `Aisha. `Aisha said to him, 'O Allah's Messenger (ﷺ)! You had sworn that you would not
enter upon us for one month, but now only twenty-nine days have passed, for I have been counting
them one by one.' The Prophet (ﷺ) said, 'The (present) month is of twenty nine days.' `Aisha added, 'Then
Allah revealed the Verses of the option. (2) And out of all his-wives he asked me first, and I chose
him.' Then he gave option to his other wives and they said what `Aisha had said . " (1) The Prophet, '
had decided to abstain from eating a certain kind of food because of a certain event, so Allah blamed
him for doing so. Some of his wives were the cause of him taking that decision, therefore he deserted
them for one month. See Qur'an: (66.4)
Sahih al-Bukhari Book 67, Hadith 125
A man came to Sahl bin Sa`d and said, "This is so-and-so," meaning the Governor of Medina, "He is
calling `Ali bad names near the pulpit." Sahl asked, "What is he saying?" He (i.e. the man) replied,
"He calls him (i.e. `Ali) Abu Turab." Sahl laughed and said, "By Allah, none but the Prophet (ﷺ) called
him by this name and no name was dearer to `Ali than this." So I asked Sahl to tell me more, saying,
"O Abu `Abbas! How (was this name given to `Ali)?" Sahl said, "`Ali went to Fatima and then came
out and slept in the Mosque. The Prophet (ﷺ) asked Fatima, "Where is your cousin?" She said, "In the
Mosque." The Prophet (ﷺ) went to him and found that his (i.e. `Ali's) covering sheet had slipped of his
back and dust had soiled his back. The Prophet (ﷺ) started wiping the dust off his back and said twice,
"Get up! O Abu Turab (i.e. O. man with the dust).
Sahih al-Bukhari Book 62, Hadith 53
Yahya related to me from Malik from Yahya ibn Said from Said ibn
al-Musayyab that Umar ibn al-Khattab said, "The woman who loses her
husband and does not know where he is, waits for four years, then she
does idda for four months, and then she is free to marry."
Malik said, "If she marries after her idda is over, regardless of
whether the new husband has consummated the marriage or not, her first
husband has no means of access to her."
Malik said, "That is
what is done among us and if her husband reaches her before she has
remarried, he is more entitled to her."
Malik said that he
had seen people disapproving of someone who said that one of the
people (of knowledge) attributed to Umar ibn al-Khattab that he said,
"Her first husband chooses when he comes either her bride-price or his
wife."
Malik said, "I have heard that Umar ibn al-Khattab,
speaking about a woman whose husband divorced her while he was absent
from her, and then he took her back and the news of his taking her
back had not reached her, while the news of his divorcing her had, and
so she had married again, said, 'Her first husband who divorced her
has no means of access to her whether or not the new husband has
consummated the marriage.' "
Malik said, "This is what I like
the best of what I heard about the missing man."
Muwatta Malik Book 29, Hadith 58