that Malik bin Aus said, "I was in need of change for one-hundred Dinars. Talha bin 'Ubaidullah
called me and we discussed the matter, and he agreed to change (my Dinars). He took the gold pieces
in his hands and fidgeted with them, and then said, "Wait till my storekeeper comes from the forest."
`Umar was listening to that and said, "By Allah! You should not separate from Talha till you get the
money from him, for Allah's Messenger (ﷺ) said, 'The selling of gold for gold is Riba (usury) except if the
exchange is from hand to hand and equal in amount, and similarly, the selling of wheat for wheat is
Riba (usury) unless it is from hand to hand and equal in amount, and the selling of barley for barley is
usury unless it is from hand to hand and equal in amount, and dates for dates, is usury unless it is from
hand to hand and equal in amount"
Sahih al-Bukhari Book 34, Hadith 124
" Who is this?" They said: "Abu Hurairah." (He said):So I got close to him until I was sitting in front of him as he was narrating to the people. When he was silent and alone, I said to him: " I ask youabsolute truth if you would narrate to me a Hadith which you heard from the Messenger of Allah (s.a.w), That you understand and know."
So Abu Hurairah said: "You want me to narrate a Hadith to you which the Messenger of Allah (s.a.w) narrated to me that I understand and know." Then Abu Hurairah began sobbing profusely. We sat for a while, then he recovered and said: "I shall narrate to you a Hadith which the Messenger of Allah (s.a.w) narrated in this House, while there was no one with us other than he and I."
Then, again, Abu Hurairah began sobbing severely. Then he recovered, and wiped his face, and said: "you want me to narrate to you a Hadith which the Messenger of Allah (s.a.w) narrated while he and I were sitting in this House, and no one was with us but he and I." Then Abu Hurairah began sobbing severely. Then he bent, falling on his face, so I supported him for a long time. Then he recovered and said: "The Messenger of Allah narrated to me that on the Day of Judgement, Allah, Most High, will descend to His slaves t judge between them. Every nation shall be kneeling. The first of those who will be called before him will be a man who memorized the Qur'an, and a man who was killed in Allah's cause, and a wealthy man. Allah will say to the reciter: 'Did I not teach you what I revealed to My Messenger?" He says: 'Of course O Lord!' He says: 'Then what did you do with what you learned?' He said: 'I would stand (in prayer reciting) with it during all hours of the night and all hours of the day.' Then Allah would say to him: 'You have lied.' And the angels will say: 'You have lied.'Allah will say to him: 'Rather, you wanted it to be said that so-and-so is a reciter. And that was said.' The person with the wealth will be brought, and Allah will say to him: 'Was I not so generous with you, such that I did not leave you having any need from anyone?' He will say: 'Of course O Lord!' He says: 'Then what did you do with what I gave to you?' He says: 'I would nurture the ties of kinship and give charity.' Then Allah will say to him: 'You have lied.' And the angels will say to him: 'You have lied.' Allah, Most High, will say: 'Rather, you wanted it to be said that so-and-so is so generous, and that was said.' Then the one who was killed in Allah's cause shall be brought, and Allah will say to him : 'For what were you killed?' So he says: 'I was commanded to fight in Your cause ,so I fought until I was killed.' Allah will say: 'Rather, you wanted it be said that so-and-so is brave, and that was said.'
"Then the Messenger of Allah (s.a.w)hit me on my knees and said: 'O Abu Hurairah! These first three are the creatures of Allah with whom the fire will be enflamed on the Day of Judgement.'"
Al-Walid Abu 'Uthman Al-Mada'ini said: "So 'Uqbah bin Muslim informed me that Shaufaiy, is the one who entered upon Mu'awiyah to inform him about this." Abu Uthman said: 'This has been done with these people, then how about with those who remain among the people?" Then Mu'awiyah begin weeping so intensely, that we thought that he will kill himself with excessive weeping. We said: "This man came to us to cause evil." Then Mu'awiyah recovered, wiped off his face and said: "Allah and His Messenger told the truth: Whosoever desires the life of the world and its glitter, then we shall pay in full (the wages of) their deeds therein, and they shall have no diminution therein. They are those for whom there is nothing in the Hereafter Fire, and vain are the deeds they did therein. And of no effect is that which they used to do."
Jami` at-Tirmidhi Book 36, Hadith 79
a half or a third or a quarter or
whatever."
Malik said, "Share-cropping is also permitted in
any crop which emerges from the earth if it is a crop which is picked,
and its owner cannot water, work on it and tend it.
"Share-
cropping becomes reprehensible in anything in which share-cropping is
normally permitted if the fruit is sound and the good condition is
clear and it is halal to sell it. He must share-crop in it the next
year. If a man waters fruit whose good condition is clear and it is
halal to sell it, and he picks it for the owner, for a share of the
crop, it is not sharecropping. It is similar to him being paid in
dirhams and dinars. Share-cropping is what is between pruning the
palms and when the fruit becomes sound and its sale is halal."
Malik said, "If some one makes a share-cropping contract for fruit
trees before the condition becomes clear and its sale is halal, it is
share-cropping and is permitted . "
Malik said, "Uncultivated
land must not be involved in a share-cropping contract. That is
because it is halal for the owner to rent it for dinars and dirhams or
the equivalent for an accepted price."
Malik said, "As for a
man who gives his uncultivated earth for a third or a fourth of what
comes out of it, that is an uncertain transaction because crops may be
scant one time and plentiful another time. It may perish completely
and the owner of the land will have abandoned a set rent which would
have been good for him to rent the land for. He takes an uncertain
situation, and does not know whether or not it will be satisfactory.
This is disapproved. It is like a man having someone travel for him
for a set amount, and then saying, 'Shall I give you a tenth of the
profit of the journey as your wage?' This is not halal and must not be
done."
Malik summed up,"A man must not hire out himself or
his land or his ship unless for a set amount."
Malik said, "A
distinction is made between sharecropping in palms and in cultivated
land because the owner of the palms cannot sell the fruit until its
good condition is clear. The owner of the land can rent it when it is
uncultivated with nothing on it."
Malik said, "What is done
in our community about palms is that they can also be share-cropped
for three and four years, and less or more than that."
Malik
said, "That is what I have heard. Any fruit trees like that are in the
position of palms. Contracts for several years are permissible for the
sharecropper as they are permissible in the palms."
Malik
said about the owner, "He does not take anything additional from the
share-cropper in the way of gold or silver or crops which increases
him. That is not good. The share-cropper also must not take from the
owner of the garden anything additional which will increase him of
gold, silver, crops or anything. Increase beyond what is stipulated in
the contract is not good. It is also not good for the lender of a
qirad to be in this position. If such an increase does enter share-
cropping or quirad, it becomes by it hire. It is not good when hire
enters it. Hire must never occur in a situation which has uncertainty
in it."
Malik spoke about a man who gave land to another man
in a share-cropping contract in which there were palms, vines, or the
like of that of fruit trees and there was also uncultivated land in
it. He said, "If the uncultivated land is secondary to the fruit
trees, either in importance or in size of land, there is no harm in
share-cropping. That is if the palms take up two-thirds of the land or
more, and the uncultivated land is a third or less. This is because
when the land that the fruit trees take up is secondary to the
uncultivated land and the cultivated land in which the palms, vines or
the like is a third or less, and the uncultivated land is two-thirds
or more, it is permitted to rent the land and share-cropping in it is
haram."
"One of the practices of people is to give out
sharecropping contracts on property with fruit trees when there is
uncultivated land in it, and to rent land while there are fruit trees
on it, just as a Qur'an or sword which has some embellishment on it of
silver is sold for silver, or a necklace or ring which have stones and
gold in them are sold for dinars. These sales continue to be
permitted. People buy and sell by them. Nothing described or
instituted has come on that which if exceeded, makes it haram, and if
fallen below makes it halal. What is done in our community about that
is what people practise and permit among themselves. That is, if the
gold or silver is secondary to what it is incorporated in, it is
permitted to sell it. That is, if the value of the blade, the Qur'an,
or the stones is two-thirds or more, and the value of the decoration
is one-third or less."
Muwatta Malik Book 33, Hadith 2
"I saw Jarir bin 'Abdullah performing Wudu and he wiped over his Khuff. I asked him about that. He replied, 'I saw 'I saw Allah's Messenger performing Wudu and he wiped over his Khuff.' So I said to him, before Surah AI-Ma'idah (was revealed) or after AI-Ma'idah?' So he replied, 'I did not acceot Islam until after Al-Ma'idah.'" Qutaibah narrated this to us; (saying) Khalid bin Ziyad At-Tirmidhi narrated it to us, from Muqatil bin Hayyan, from Shahr bin Hawshah, from Jarir.
He said: Baqiyyah related it from Ibrahim bin Adham from Muqatil bin Hayyan, from Shahr bin Hawshah, from Jarir.
This Hadith is explanatory, because some who dislike wiping over the Khuff give the interpretation that the Prophet's wiping over the two Khuff was before the revelation of Sural Al-Ma'idah. But in his Hadlth, Jarir mentions that he saw the Prophet wiping over his Khuff after the revelation of Surat Al-Ma'idah.
Jami` at-Tirmidhi Book 1, Hadith 94
The Prophet (ﷺ) sent some cavalry towards Najd and they brought a man from the tribe of Banu Hanifa
who was called Thumama bin Uthal. They fastened him to one of the pillars of the Mosque. The
Prophet went to him and said, "What have you got, O Thumama?" He replied," I have got a good
thought, O Muhammad! If you should kill me, you would kill a person who has already killed
somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want
property, then ask me whatever wealth you want." He was left till the next day when the Prophet (ﷺ) said
to him, "What have you got, Thumama? He said, "What I told you, i.e. if you set me free, you would
do a favor to one who is grateful." The Prophet (ﷺ) left him till the day after, when he said, "What have
you got, O Thumama?" He said, "I have got what I told you. "On that the Prophet (ﷺ) said, "Release
Thumama." So he (i.e. Thumama) went to a garden of date-palm trees near to the Mosque, took a bath
and then entered the Mosque and said, "I testify that None has the right to be worshipped except
Allah, and also testify that Muhammad is His Apostle! By Allah, O Muhammad! There was no face
on the surface of the earth most disliked by me than yours, but now your face has become the most
beloved face to me. By Allah, there was no religion most disliked by me than yours, but now it is the
most beloved religion to me. By Allah, there was no town most disliked by me than your town, but
now it is the most beloved town to me. Your cavalry arrested me (at the time) when I was intending to
perform the `Umra. And now what do you think?" The Prophet (ﷺ) gave him good tidings (congratulated
him) and ordered him to perform the `Umra. So when he came to Mecca, someone said to him, "You
have become a Sabian?" Thumama replied, "No! By Allah, I have embraced Islam with Muhammad,
Apostle of Allah. No, by Allah! Not a single grain of wheat will come to you from Yamamah unless the
Prophet gives his permission."
Sahih al-Bukhari Book 64, Hadith 398
"On the day of Khaibar, my brother fought fiercely alongside the Messenger of Allah (ﷺ), then his sword recoiled upon him and killed him. The Companions of the Messenger of Allah (ﷺ), complaining about that, said: 'A man has died by his own weapon.'" Salamah said: "The Messenger of Allah (ﷺ) returned from Khaibar and I said: 'O Messenger of Allah, do you permit me to recite some lines of Rajaz verse to you?' The Messenger of Allah (ﷺ) gave him permission but 'Umar bin Al-Khattab, may Allah be pleased with him, said: "Think what you are saying." "I said:
'By Allah, if Allah had not guided us we would not have been guided
We would not have given in charity nor prayed'
The Messenger of Allah (ﷺ) said: 'You have spoken the truth.' (I continued:)
'Send down tranquility upon us, And make us steadfast when we meet the enemy.
For the idolators have transgressed against us.'
When I completed my Rajaz verse, the Messenger of Allah (ﷺ) said: 'Who said that?' I said: 'My brother.' The Messenger of Allah (ﷺ) said: 'May Allah have mercy on him.' I said: 'O Messenger of Allah, some people are afraid to offer the (funeral) prayer for him, and they are saying that he is a man who died by his own weapon.' The Messenger of Allah (ﷺ) said: 'He died striving as a Mujahid.'" Ibn Shihab said: "Then I asked a son of Salamah bin Al-Akwa', and he narrated a similar report to me from his father, except that he said: 'When I said: Some people are afraid to offer the (funeral) prayer for him, the Messenger of Allah (ﷺ) said: They lied. He died striving as Mujahid, and he will have a twofold reward, and he gestured with two of his fingers.'"
Sunan an-Nasa'i Book 25, Hadith 66
When the delegates of the tribe of Hawazin came to the Prophet (ﷺ) and they requested him to return their
properties and captives. The Prophet (ﷺ) stood up and said to them, "I have other people with me in this
matter (as you see) and the most beloved statement to me is the true one; you may choose either the
properties or the prisoners as I have delayed their distribution." The Prophet (ﷺ) had waited for them for
more than ten days since his arrival from Ta'if. So, when it became evident to them that the Prophet (ﷺ)
was not going to return them except one of the two, they said, "We choose our prisoners." The
Prophet got up amongst the people and glorified and praised Allah as He deserved and said, "Then
after, these brethren of yours have come to us with repentance, and I see it logical to return them the
captives. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you
likes to stick to his share till we recompense him from the very first war booty which Allah will give
us, then he can do so (i.e. give up the present captives)." The people unanimously said, "We do that
(return the captives) willingly." The Prophet (ﷺ) said, "We do not know which of you has agreed to it and
which have not, so go back and let your leaders forward us your decision." So, all the people then
went back and discussed the matter with their leaders who returned and informed the Prophet (ﷺ) that all
the people had willingly given their consent to return the captives. This is what has reached us about
the captives of Hawazin. Narrated Anas that `Abbas said to the Prophet, "I paid for my ransom and
`Aqil's ransom."
Sahih al-Bukhari Book 49, Hadith 23
"I had no confusion in my mind from that time I embraced Islam, except when I recited a verse and another man recited it differently. I said: 'The Messenger of Allah (ﷺ) taught me this.' And the other man said: 'The Messenger of Allah (ﷺ) taught me too.' So I went to the Prophet (ﷺ) and said: 'O Prophet of Allah, did you not teach me such and such a verse?' He said: 'Yes.' The other man said: 'Did you not teach me such and such a verse?' He said: 'Yes. Jibril and Mika'il, peace be upon them, came to me, and Jibril sat on my right and Mika'il on my left. Jibril, peace be upon him, said: "Recite the Quran with one way of recitation.' Mika'il said: 'Teach him more, teach him more- until there were seven modes of recitation, each of which is good and sound.'"
Sunan an-Nasa'i Book 11, Hadith 66
What has brought you out of your houses at this hour? They said: Allah's Messenger, it is hunger. Thereupon he said: By Him in Whose Hand is my life, what has brought you out has brought me out too; get up. They got up along with him. and (all of them) came to the house of an Ansari, but he was not at home. When his wife saw him she said: Most welcome, and Allah's Messenger (may peace be Upon him) said to her: Where is so and so? She said: He has gone to get some fresh water for us. When the Ansari came and he saw Allah's Messenger (ﷺ) and his two Companions, he said: Praise be to Allah, no one has more honourable guests today than I (have). He then went out and brought them a bunch of ripe dates, dry dates and fresh dates, and said: Eat some of them. He then took hold of his long knife (for slaughtering a goat or a sheep). Allah's Messenger (ﷺ) said to him: Beware of killing a milch animal. He slaughtered a sheep for them and after they had eaten of it and of the bunch and drank, and when they had taken their fill and had been fully satisfied with the drink, Allah's Messenger (ﷺ) said to Abu Bakr and Umar: By Him in Whose Hand is my life, you will certainly be questioned about this bounty on the Day of judgment. Hunger brought you out of your house, then you did not return until this bounty came to you.
Sahih Muslim Book 36, Hadith 187
We served ourselves in the company of Messenger of Allah (ﷺ). We tended our camels by turn. One day I had my turn to tend the camels, and I drove them in the afternoon. I found the Messenger of Allah (ﷺ) addressing the people. I heard him say: Anyone amongst you who performs ablution, and does it well, then he stands and offers two rak’ahs of prayer, concentrating on it with his heart and body, Paradise will be his lot by all means. I said: Ha-ha! How fine it is! A man in front of me said: The action (mentioned by the Prophet) earlier, O ‘Uqbah, is finer that this one. I looked at him and found him to be ‘Umar b. al-Khattab. I asked him: What is that, O Abu Hafs? He replied: He (the Prophet) had said before you came: If any one of you performs ablution, and does it well, and when he finishes the ablution, he utters the words : I bear witness that there is no deity except Allah, He has no associate, and I bear witness that Muhammad is His Servant and His Messenger, all the eight doors of Paradise will be opened for him; he may enter (through) any of them.
Mu’awiyah said: Rabi’ah b. Yazid narrated this tradition to me from Abu Idris and the authority of ‘Uqbah b.’Amir.
Sunan Abi Dawud Book 1, Hadith 169
While we were in the company of the Messenger of Allah (ﷺ) in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woollen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay, all of them, belonged to the tribe of Mudar. The colour of the face of the Messenger of Allah (ﷺ) underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and Iqima, and he (the Holy Prophet) observed prayer (along with his Companion) and then addressed (them reciting verses of the Holy Qur'an): '" 0 people, fear your Lord, Who created you from a single being" to the end of the verse," Allah is ever a Watcher over you" (iv. 1). (He then recited) a verse of Sura Hashr:" Fear Allah. and let every soul consider that which it sends forth for the morrow and fear Allah" (lix. 18). (Then the audience began to vie with one another in giving charity.) Some donated a dinar, others a dirham, still others clothes, some donated a sa' of wheat, some a sa' of dates; till he (the Holy Prophet) said: (Bring) even if it is half a date. Then a person from among the Ansar came there with a money bag which his hands could scarcely lift; in fact, they could not (lift). Then the people followed continuously, till I saw two heaps of eatables and clothes, and I saw the face of the Messenger (ﷺ) glistening, like gold (on account of joy). The Messenger of Allah (ﷺ) said: He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.
Sahih Muslim Book 12, Hadith 88
Some of the companions of the Prophet (ﷺ) went on a journey till they reached some of the 'Arab tribes (at
night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was
then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some
of them said (to the others), "Nothing has benefited him, will you go to the people who resided here at
night, it may be that some of them might possess something (as treatment)," They went to the group of
the companions (of the Prophet (ﷺ) ) and said, "Our chief has been bitten by a snake (or stung by a
scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?"
One of them replied, "Yes, by Allah! I can recite a Ruqya, but as you have refused to accept us as
your guests, I will not recite the Ruqya for you unless you fix for us some wages for it." They agrees
to pay them a flock of sheep. One of them then went and recited (Surat-ul-Fatiha): 'All the praises are
for the Lord of the Worlds' and puffed over the chief who became all right as if he was released from a
chain, and got up and started walking, showing no signs of sickness.
They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide
their earnings among themselves, but the one who performed the recitation said, "Do not divide them
till we go to the Prophet (ﷺ) and narrate the whole story to him, and wait for his order." So, they went to
Allah's Messenger (ﷺ) and narrated the story. Allah's Messenger (ﷺ) asked, "How did you come to know that Suratul-
Fatiha was recited as Ruqya?" Then he added, "You have done the right thing. Divide (what you
have earned) and assign a share for me as well." The Prophet (ﷺ) smiled thereupon.
Sahih al-Bukhari Book 37, Hadith 16
Umayyah, daughter of AbusSalt, quoted a certain woman of Banu Ghifar, whose name was mentioned to me, as saying: The Messenger of Allah (ﷺ) made me ride behind him on the rear of the camel saddle. By Allah, the Messenger of Allah (ﷺ) got down in the morning. He made his camel kneel down and I came down from the back of his saddle. There was a mark of blood on it (saddle) and that was the first menstruation that I had. I stuck to the camel and felt ashamed.
When the Messenger of Allah (ﷺ) saw what had happened to me and saw the blood, he said: Perhaps you are menstruating.
I said: Yes. He then said: Set yourself right (i.e. tie some cloth to prevent bleeding), then take a vessel of water and put some salt in it, and then wash the blood from the back of the saddle, and then return to your mount. When the Messenger of Allah (ﷺ) conquered Khaybar, he gave us a portion of the booty. Whenever the woman became purified from her menses, she would put salt in water. And when she died, she left a will to put salt in the water for washing her (after death).
Sunan Abi Dawud Book 1, Hadith 313
"A man became Junub and came to 'Umar, may Allah be pleased with him, and said: 'I have become Junub and I cannot find any water.' He said: 'Do not pray.' 'Ammar said to him: 'Do you not remember when we were on a campaign and became Junub. You did not prayed, then I came to the Prophet (ﷺ) and told him that, and he said: 'This would have been sufficient for you.'" - (One of the narrators) Shu'bah struck his hands once and blew into them, then he rubbed them together, then wiped his face with them - ('Ammar said): "'Umar said something I did not understand." So he said: "If you wish, I shall not narrate it." Salamah mentioned something in this chain from Abu Malik, and Salamah added that he said: "Rather, we will let you bear the burden of what you tool upon yourself."
Sunan an-Nasa'i Book 1, Hadith 319