The Prophet fought with the people of Khaybar, and captured their palm-trees and land, and forced them to remain confined to their fortresses. So they concluded a treaty of peace providing that gold, silver and weapons would go to the Messenger of Allah (ﷺ), and whatever they took away on their camels would belong to them, on condition that they would not hide and carry away anything. If they did (so), there would be no protection for them and no treaty (with Muslims).
They carried away a purse of Huyayy ibn Akhtab who was killed before (the battle of) Khaybar. He took away the ornaments of Banu an-Nadir when they were expelled.
The Prophet (ﷺ) asked Sa'yah: Where is the purse of Huyayy ibn Akhtab?
He replied: The contents of this purse were spent on battles and other expenses. (Later on) they found the purse. So he killed Ibn AbulHuqayq, captured their women and children, and intended to deport them.
They said: Muhammad, leave us to work on this land; we shall have half (of the produce) as you wish, and you will have half. The Messenger of Allah (ﷺ) used to make a contribution of eighty wasqs of dates and twenty wasqs of wheat to each of his wives.
Sunan Abi Dawud Book 20, Hadith 79
“I witnessed Ali having an animal brought to him to ride. When he placed his foot in the stirrup he said: ‘In the Name of Allah,’ (Bismillāh) . So then, once he had ascended upon its back, he said: ‘All praise is due to Allah.’ (Al-ḥamdulillāh) then he said: Glory is to Him Who has subjected this to us, and we were not able to do it. And, surely, to our Lord are we returning (Subḥān alladhī sakh-khara lanā hādhā wa mā kunnā lahū muqrinīn. Wa innā ilā rabbinā lamunqalibūn). Then he said: ‘All praise is due to Allah (Al-ḥamdulillāh)’ – three times – and ‘Allah is the Greatest (Allāhu Akbar)’ – three times – ‘Glory is to You, indeed I have wronged myself, so forgive me, for indeed none forgives sins except You (Subḥānaka innī qad ẓalamtu nafsī faghfirlī fa-innahū lā yaghfirudh-dhunūba illā ant).’ Then he laughed. So I said: ‘O Commander of the Believer! What caused you to laugh?’ He said: ‘I saw the Messenger of Allah do as I did, then he (ﷺ) laughed, so I said, ‘What cause you to laugh?’ He said: ‘Indeed, your Lord is very pleased with His worshipper when he says: “O my Lord, forgive me my sins, indeed, no one other than You forgives sins.”
Jami` at-Tirmidhi Book 48, Hadith 77
Anas bin Malik said, "A person entered the Mosque on a Friday through the gate facing the Daril-
Qada' and Allah's Messenger (ﷺ) was standing delivering the Khutba (sermon). The man stood in front of
Allah's Messenger (ﷺ) and said, 'O Allah's Messenger (ﷺ), livestock are dying and the roads are cut off; please pray
to Allah for rain.' So Allah's Messenger (ﷺ) (p.b.u.h) raised both his hands and said, 'O Allah! Bless us with
rain. O Allah! Bless us with rain. O Allah! Bless us with rain!" Anas added, "By Allah, there were no
clouds in the sky and there was no house or building between us and the mountain of Sila'. Then a big
cloud like a shield appeared from behind it (i.e. Silas Mountain) and when it came in the middle of the
sky, it spread and then rained. By Allah! We could not see the sun for a week. The next Friday, a
person entered through the same gate and Allah's Messenger (ﷺ) was delivering the Friday Khutba and the
man stood in front of him and said, 'O Allah's Messenger (ﷺ)! The livestock are dying and the roads are cut
off; Please pray to Allah to withhold rain.' " Anas added, "Allah's Messenger (ﷺ) raised both his hands and
said, 'O Allah! Round about us and not on us. O Allah!' On the plateaus, on the mountains, on the
hills, in the valleys and on the places where trees grow.' " Anas added, "The rain stopped and we came
out, walking in the sun." Sharik asked Anas whether it was the same person who had asked for rain
the previous Friday. Anas replied that he did not know.
Sahih al-Bukhari Book 15, Hadith 9
Abu Bakr bought a (camel) saddle from `Azib for thirteen Dirhams. Abu Bakr said to `Azib, "Tell Al-
Bara' to carry the saddle for me." `Azib said, "No, unless you relate to me what happened to you and
Allah's Messenger (ﷺ) when you left Mecca while the pagans were in search of you." Abu Bakr said, "We
left Mecca and we traveled continuously for that night and the following day till it was midday. I
looked (around) searching for shade to take as shelter, and suddenly I came across a rock, and found a
little shade there. So I cleaned the place and spread a bed for the Prophet (ﷺ) in the shade and said to him,
'Lie down, O Allah's Messenger (ﷺ).' So the Prophet (ﷺ) lay down and I went out, looking around to see if there
was any person pursuing us. Suddenly I saw a shepherd driving his sheep towards the rock, seeking
what we had already sought from it. I asked him, 'To whom do you belong, O boy?' He said, 'I belong
to a man from Quraish.' He named the man and I recognized him. I asked him, 'Is there any milk with
your sheep?' He said, 'Yes.' I said, 'Will you then milk (some) for us?' He said, 'Yes.' Then I asked him
to tie the legs of one of the sheep and clean its udder, and then ordered him to clean his hands from
dust. Then the shepherd cleaned his hands by striking his hands against one another. After doing so,
he milked a small amount of milk. I used to keep for Allah's Messenger (ﷺ) a leather water-container, the
mouth of which was covered with a piece of cloth. I poured water on the milk container till its lower
part was cold. Then I took the milk to the Prophet (ﷺ) whom I found awake. I said to him, 'Drink, O
Allah's Messenger (ﷺ).' So he drank till I became pleased. Then I said, 'It is time for us to move, O Allah's
Apostle!' He said, 'Yes.' So we set out while the people (i.e. Quraish pagans) were searching for us,
but none found us except Suraqah bin Malik bin Ju`shum who was riding his horse. I said, 'These are
our pursuers who have found us. O Allah's Messenger (ﷺ)!' He said, 'Do not grieve, for Allah is with us."
Sahih al-Bukhari Book 62, Hadith 4
Yahya related to me from Malik that he had heard the same as that
from al-Qasim ibn Muhammad from Ibn Muayqib ad-Dawsi.
Malik
said, "This is the way of doing things among us . "
Malik
said, "The generally agreed on way of doing things among us is that
wheat is not sold for wheat, dates for dates, wheat for dates, dates
for raisins, wheat for raisins, nor any kind of food sold for food at
all, except from hand to hand. If there is any sort of delayed terms
in the transaction, it is not good. It is haram. Condiments are not
bartered except from hand to hand."
Malik said, "Food and
condiments are not bartered when they are the same type, two of one
kind for one of the other. A mudd of wheat is not sold for two mudds
of wheat, nor a mudd of dates for two mudds of dates, nor a mudd of
raisins for two mudds of raisins, nor is anything of that sort done
with grains and condiments when they are of one kind, even if it is
hand to hand.
"This is the same position as silver for silver
and gold for gold. No increase is halal in the transaction, and only
like for like, from hand to hand is halal."
Malik said, "If
there is a clear difference in foodstuffs which are measured and
weighed, there is no harm in taking two of one kind for one of
another, hand to hand. There is no harm in taking a sa of dates for
two sa of wheat, and a sa of dates for two sa of raisins, and a sa of
wheat for two sa of ghee. If the two sorts in the transaction are
different, there is no harm in two for one or more than that from hand
to hand. If delayed terms enter into the sale, it is not halal ."
Malik said, "It is not halal to trade a heap of wheat for a heap
of wheat. There is no harm in a heap of wheat for a heap of dates,
from hand to hand. That is because there is no harm in buying wheat
with dates without precise measurement."
Malik said, "With
kinds of foods and condiments that differ from each other, and the
difference is clear, there is no harm in bartering one kind for
another, without precise measurement from hand to hand. If delayed
terms enter into the sale, there is no good in it. Bartering such
things without precise measurement is like buying it with gold and
silver without measuring precisely."
Malik said, "That is
because you buy wheat with silver without measuring precisely, and
dates with gold without measuring precisely, and it is halal. There is
no harm in it."
Malik said, "It is not good for someone to
make a heap of food, knowing its measure and then to sell it as if it
had not been measured precisely, concealing its measure from the
buyer. If the buyer wants to return that food to the seller, he can,
because he concealed its measure and so it is an uncertain
transaction. This is done with any kind of food or other goods whose
measure and number the seller knows, and which he then sells without
measurement and the buyer does not know that. If the buyer wants to
return that to the seller, he can return t. The people of knowledge
still forbid such a transaction."
Malik said, "There is no
good in selling one round loaf of bread for two round loaves, nor
large for small when some of them are bigger than others. When care is
taken that they are like for like, there is no harm in the sale, even
if they are not weighed."
Malik said, "It is not good to sell
a mudd of butter and a mudd of milk for two mudds of butter. This is
like what we described of selling dates when two sa of kabis and a sa
of poor quality dates were sold for three sa of ajwa dates after the
buyer had said to the seller, 'Two sa of kabis dates for three sa of
ajwa dates is not good,' and then he did that to make the transaction
possible. The owner of the milk puts the milk with his butter so that
he can use the superiority of his butter over the butter of the other
party to put his milk in with it."
Malik said, "Flour for
wheat is like for like, and there is no harm in that. That is if he
does not mix up anything with the flour and sell it for wheat, like
for like. Had he put half a mudd of flour and half of wheat, and then
sold that for a mudd of wheat, it would be like what we described, and
it would not be good because he would want to use the superiority of
his good wheat to put flour along with it. Such a transaction is not
good."
Muwatta Malik Book 31, Hadith 52
Allah's Messenger (ﷺ) (and his army) encountered the pagans and the two armies.,, fought and then Allah's
Apostle returned to his army camps and the others (i.e. the enemy) returned to their army camps.
Amongst the companions of the Prophet (ﷺ) there was a man who could not help pursuing any single
isolated pagan to strike him with his sword. Somebody said, "None has benefited the Muslims today
more than so-and-so." On that Allah's Messenger (ﷺ) said, "He is from the people of the Hell-Fire certainly."
A man amongst the people (i.e. Muslims) said, "I will accompany him (to know the fact)." So he went
along with him, and whenever he stopped he stopped with him, and whenever he hastened, he
hastened with him. The (brave) man then got wounded severely, and seeking to die at once, he planted
his sword into the ground and put its point against his chest in between his breasts, and then threw
himself on it and committed suicide. On that the person (who was accompanying the deceased all the
time) came to Allah's Messenger (ﷺ) and said, "I testify that you are the Messenger of Allah." The Prophet (ﷺ) said,
"Why is that (what makes you say so)?" He said "It is concerning the man whom you have already
mentioned as one of the dwellers of the Hell-Fire. The people were surprised by your statement, and I
said to them, "I will try to find out the truth about him for you." So I went out after him and he was
then inflicted with a severe wound and because of that, he hurried to bring death upon himself by
planting the handle of his sword into the ground and directing its tip towards his chest between his
breasts, and then he threw himself over it and committed suicide." Allah's Messenger (ﷺ) then said, "A man
may do what seem to the people as the deeds of the dwellers of Paradise but he is from the dwellers of
the Hell-Fire and another may do what seem to the people as the deeds of the dwellers of the Hell-
Fire, but he is from the dwellers of Paradise."
Sahih al-Bukhari Book 64, Hadith 242
"The Messenger of Allah stopped at Arafat and said: 'This is Arafah and it is a place of standing. And all of Arafat is a place for standing.' Then he departed when the sun had set and took Usamah bin Zaid as a companion rider, and he was motioning with his hand as was his custom, and the people were striking (their camels) on the right and the left to try and catch them, so he said: 'O you people! Be calmm.' Then he came to Jama and performed the two Salat there combined. When the morning came, he went to Quzah and stood there and said: 'This is Quzah, and it is a place of standing, and all of Jama is a place for standing.' Then he departed until he arrived at Wadi Muhassir. Then he stuck his she-camel and she trotted until he passed the valley. Then he stopped and took Al-Fadl as a companion rider and went to the Jamrah to stone it. Then he went to Al-Manhar and said: 'This is Al-Manhar, and all of Mina is a place for sacrifice.' A young girl from Khath'am came to ask him for a verdict, she said: 'Indeed my father is an elderly man who has lived until Allah has made Hajj obligatory, so would he be rewarded if I perform Hajj for him? He said: 'Perform Hajj for your father.'" He said: "And he turned the neck of Al Fadl. So Al-Abbas said: 'O Messenger of Allah! Why did you turn the neck of your cousin?' He said: 'I saw a young man and a young woman, and they were not safe from Shaitan.' A man came to him and said, 'O Messenger of Allah! I performed (Tawaf) Al-Ifadah before shaving.' He said: 'Shave, and there is no harm'" - or: 'Clip and there is no harm'" He said: "Someone else came and said: 'O Messenger of Allah! I did the sacrifice before stoning.' So he said: 'Stone, and there is no harm.'" He said: "Then he went to the House (Ka'bah) to perform Tawaf around it, then he went to Zamzam and said: 'O tribe of Abdul-Muttalib! If it were not that the people would rush upon you then I would remove it.'"
Jami` at-Tirmidhi Book 9, Hadith 78
see Book 17).
Malik said, "Everyone leading an animal by the halter, driving it, and
riding it is responsible for what the animal strikes unless the animal
kicks out without anything being done to it to make it kick out. Umar
ibn al-Khattab imposed the blood-money on a person who was exercising
his horse."
Malik said, "It is more fitting that a person
leading an animal by the halter, driving it, or riding it incur a loss
than a person who is exercising his horse." (See hadith 4 of this
book).
Malik said, "What is done in our community about a
person who digs a well on a road or ties up an animal or does the like
of that on a road used by muslims, is that since what he has done is
included in that which he is not permitted to do in such a place, he
is liable for whatever injury or other thing arises from that action.
The blood-money of that which is less than a third of the full blood-
money is owed from his own personal property. Whatever reaches a third
or more, is owed by his tribe. Any such things that he does which he
is permitted to do on the muslims' road are something for which he has
no liability or loss. Part of that is a hole which a man digs to
collect rain, and the beast from which the man alights for some need
and leaves standing on the road. There is no penalty against anyone
for this."
Malik spoke about a man who went down a well, and
another man followed behind him, and the lower one pulled the higher
one and they fell into the well and both died He said, "The tribe of
the one who pulled him in is responsible for the blood-money."
Malik spoke about a child whom a man ordered to go down into a
well or to climb a palm tree and he died as a result. He said, "The
one who ordered him is liable for whatever befalls him, be it death or
something else."
Malik said, "The way of doing things in our
community about which there is no dispute is that women and children
are not obliged to pay blood-money together with the tribe in the
blood-moneys which the tribe must pay. The blood-money is only
obligatory for a man who has reached puberty."
Malik said
that the tribe could bind themselves to the blood-money of mawali if
they wished. If they refused, they were people of the diwan or were
cut off from their people. In the time of the Messenger of Allah, may
Allah bless him and grant him peace, people paid the blood-money to
each other as well as in the time of Abu Bakr as-Siddiq before there
was a diwan. The diwan was in the time of Umar ibn al-Khattab. No one
other than one's people and the ones holding the wala' paid blood-
money for one because the wala' was not transferable and because the
Prophet, may Allah bless him and grant him peace, said, "The wala'
belongs to the one who sets free."
Malik said, "The wala' is
an established relationship."
Malik said, "What is done in
our community about animals that are injured is that the person who
causes the injury pays whatever of their value has been diminished."
Malik said about a man condemned to death and one of the
other hudud befell him, "He is not punished for it. That is because
the killing overrides all of that, except for slander. The slander
remains hanging over the one to whom it was said because it will be
said to him, 'Why do you not flog the one who slandered you?' I think
that the condemned man is flogged with the hadd before he is killed,
and then he is killed. I do not think that any retaliation is
inflicted on him for any injury except killing because killing
overrides all of that."
Malik said, "What is done in our
community is that when a murdered person is found among the main body
of a people in a village or other place, the house or place of the
nearest people to him is not responsible. That is because the murdered
person can be slain and then cast at the door of some people to shame
them by it. No one is responsible for the like of that."
Malik said about a group of people who fight with each other and when
the fight is broken up, a man is found dead or wounded, and it is not
known who did it, "The best of what is heard about that is that there
is blood-money for him, and the blood-money is against the people who
argued with him. If the injured or slain person is not from either of
the two parties, his blood-money is against both of the two parties
together."
Muwatta Malik Book 43, Hadith 38
"When it was said to Zaid bin Arqam: 'Tell us what you heard from the Messenger of Allah commanded us to say: 'Allahumma inni a'udhu bika min al-'ajzi wal-kasali, wal-bukhli, wal-jubni, wal-harami, wa 'adhabil-qabri. Allahumma at nafsi taqwaha, wa zakkaha anta khairu min zakkaha, anta waliyyuha wa mawlaha. Allahumma inni a'udhu bika min nafsin la tashba'u wa min qalbin la yakhsha'u wa min 'ilmin la yanfa'u wa du'a'in la yustajab (O Allah, I seek refuge in You from incapacity, laziness, miserliness, cowardice, old age, the torment of the grave. O Allah, make my soul obedient and purify it, for You are the best One to purify it, You are its Guardian and Lord. O Allah, I seek refuge in You from a soul that is not satisfied, a heart that is not humble, knowledge that is of no benefit and a supplication that is not answered.)'"
Sunan an-Nasa'i Book 50, Hadith 111
Who had taken part in the battle of Badr with Allah's Messenger (ﷺ) and had been amongst his companions
on the night of Al-`Aqaba Pledge: Allah's Messenger (ﷺ), surrounded by a group of his companions said,
"Come along and give me the pledge of allegiance that you will not worship anything besides Allah,
will not steal, will not commit illegal sexual intercourse will not kill your children, will not utter;
slander, invented by yourself, and will not disobey me if I order you to do something good. Whoever
among you will respect and fulfill this pledge, will be rewarded by Allah. And if one of you commits
any of these sins and is punished in this world then that will be his expiation for it, and if one of you
commits any of these sins and Allah screens his sin, then his matter, will rest with Allah: If He will,
He will punish him and if He will,. He will excuse him." So I gave the pledge of allegiance to him for
these conditions.
Sahih al-Bukhari Book 63, Hadith 117
We were sitting in the company of Umar and he said: Who amongst you has heard the Messenger of Allah (ﷺ) talking about the turmoil? Some people said: It is we who heard it. Upon this be remarked: Perhaps by turmoil you presume the unrest of man in regard to his household or neighbour, they replied: Yes. He ('Umar) observed: Such (an unrest) would be done away with by prayer, fasting and charity. But who amongst you has heard from the Apostle (ﷺ) describing that turmoil which would come like the wave of the ocean. Hudhaifa said: The people hushed into silence, I replied: It is I. He ('Umar) said: Ye, well, your father was also very pious. Hudhaifa said: I heard the Messenger of Allah (may peace be, upon him ) observing: Temptations will be presented to men's hearts as reed mat is woven stick by stick and any heart which is impregnated by them will have a black mark put into it, but any heart which rejects them will have a white mark put in it. The result is that there will become two types of hearts: one white like a white stone which will not be harmed by any turmoil or temptation, so long as the heavens and the earth endure; and the other black and dust-coloured like a vessel which is upset, not recognizing what is good or rejecting what is abominable, but being impregnated with passion. Hudhaifa said: I narrated to him ('Umar): There is between you and that (turmoil) a closed door, but there is every likelihood of its being broken. 'Umar said: Would it be broken? You have, been rendered fatherless. Had it been opened, it would have been perhaps closed also. I said: No, it would be broken, and I narrated to him: Verily that door implies a person who would be killed or die. There is no mistake in this hadith. Abu Khalid narrated: I said to Sa'd, O Abu Malik, what do you mean by the term" Aswad Murbadda"? He replied: High degree of whiteness in blackness. I said: What is meant by" Alkoozu Mujakhiyyan"? He replied: A vessel turned upside down.
Sahih Muslim Book 1, Hadith 276
We were in Siffin and Sahl bin Hunaif got up and said, "O people! Blame yourselves! We were with
the Prophet (ﷺ) on the day of Hudaibiya, and if we had been called to fight, we would have fought. But
`Umar bin Al Khatab came and said, 'O Allah's Messenger (ﷺ)! Aren't we in the right and our opponents in
the wrongs' Allah's Messenger (ﷺ) said, 'Yes.' `Umar said, 'Aren't our killed persons in Paradise and their's in
Hell?' He said, 'Yes.' `Umar said, 'Then why should we accept hard terms in matters concerning our
religion? Shall we return before Allah judges between us and them?' Allah's Messenger (ﷺ) said, 'O Ibn Al-
Khattab! I am the Messenger of Allah and Allah will never degrade me. Then `Umar went to Abu Bakr
and told him the same as he had told the Prophet.
On that Abu Bakr said (to `Umar). 'He is the Messenger of Allah and Allah will never degrade him.' Then
Surat-al-Fath (i.e. Victory) was revealed and Allah's Messenger (ﷺ) recited it to the end in front of `Umar.
On that `Umar asked, 'O Allah's Messenger (ﷺ)! Was it (i.e. the Hudaibiya Treaty) a victory?' Allah's Messenger (ﷺ)
said, "Yes".
Sahih al-Bukhari Book 58, Hadith 24
Yahya related to me from Malik from Yahya ibn Said from Sulayman ibn
Yasar that Said ibn Huzaba al-Makhzumi was thrown off his mount while
he was in ihram on the road to Makka. He asked after the person in
charge of the relay station where he was injured and he found Abdullah
ibn Umar, Abdullah ibn az-Zubayr and Marwan ibn al-Hakam there. He
told them what had happened to him and all of them said that he should
take whatever medicine he had to take and pay compensation for it.
Then, when he got better again, he should do umra and come out of his
ihram, after which he had to do hajj another year and to offer
whatever sacrificial animal he was able to in the future.
Malik said, "This is what we do here (in Madina) if someone is
detained by something other than an enemy. And when Abu Ayyub al-
Ansari and Habbar ibn al-Aswad came to the day of the sacrifice and
had missed the hajj, Umar ibn al-Khattab told them to come out of
ihram by doing umra and then to go home free of ihram and do hajj some
time in the future and to sacrifice an animal, or, if they could not
find one, to fast three days during the hajj and seven days after they
had returned to their families."
Malik said, "Anyone who is
detained from doing hajj after he has gone into ihram, whether by
illness or otherwise, or by an error in calculating the month or
because the new moon is concealed from him is in the same position as
some one who is hindered from doing the hajj and must do the same as
he does."
Yahya said that Malik was asked about the situation
of someone from Makka who went into ihram for hajj and then broke a
bone or had severe stomach pain, or of a woman who was in labour, and
he said, "Someone to whom this happens is in the same situation as one
who is hindered from doing the hajj, and he must do the same as people
from outlying regions do when they are hindered from doing the hajj."
Malik said, about someone who arrived in the months of the
hajj with the intention of doing umra, and completed his umra and went
into ihram in Makka to do hajj, and then broke a bone or something
else happened to him which stopped him from being present at Arafa
with everybody else, "I think that he should stay where he is until he
is better and then go outside the area of the Haram, and then return
to Makka and do tawaf of the House and say between Safa and Marwa, and
then leave ihram. He must then do hajj again another year and offer a
sacrificial animal ."
Malik said, about someone who left
ihram in Makka, and then did tawaf of the House and say between Safa
and Marwa, and then fell ill and was unable to be present with
everybody at Arafa, "If the hajj passes someone by he should, if he
can, go out of the area of the Haram and then come back in again to do
umra and do tawaf of the House and say between Safa and Marwa, because
he had not intended his initial tawaf to be for an umra, and so for
this reason he does it again. He must do the next hajj and offer a
sacrificial animal.
If he is not one of the people of Makka,
and something happens to him which stops him from doing the hajj, but
he does tawaf of the House and say between Safa and Marwa, he should
come out of ihram by doing an umra and then do tawaf of the House a
second time, and say between Safa and Marwa, because his initial tawaf
and say were intended for the hajj. He must do the next hajj and offer
a sacrificial animal."
Muwatta Malik Book 20, Hadith 107