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
that regarding the saying of Allah, Most High: "The Day when We shall call together all human beings with their (respective) Imam (17:71)" the Prophet (ﷺ) said: "One of you will be called out to be given his record in his right hand, he will be grown in his body to sixty forearm-lengths, his face will be whitened, and a crown of sparkling pearls will be placed upon his head. So he will go to his companions, who can see him from afar, and they will say: 'O Allah! Bring this one to us, and let us be blessed by him.' Until he reaches them, and says to them: 'Receive the good news! For each man among you shall be the likes of this.'" "As for the disbeliever, then his face shall be blackened, he will be grown in his body to sixty forearm-lengths in the image of Adam, he will given a crown, and his companions will see him and say: 'We seek refuge in Allah from the evil of this one. O Allah! Do not bring this one to us.'" He said: "So when he reaches them, they say: 'O Allah! Take him away' so they will be told: 'May Allah cast you away! Indeed for each man among you is the likes of this.'"
Jami` at-Tirmidhi Book 47, Hadith 188
Allah's Messenger (ﷺ) said, "My example and the example o the people is like that of a person who lit a fire
and let the moths, butterflies and these insects fall in it." He also said, "There were two women, each
of whom had a child with her. A wolf came and took away the child of one of them, whereupon the
other said, 'It has taken your child.' The first said, 'But it has taken your child.' So they both carried the
case before David who judged that the living child be given to the elder lady. So both of them went to
Solomon bin David and informed him (of the case). He said, 'Bring me a knife so as to cut the child
into two pieces and distribute it between them.' The younger lady said, 'May Allah be merciful to you!
Don't do that, for it is her (i.e. the other lady's) child.' So he gave the child to the younger lady."
Sahih al-Bukhari Book 60, Hadith 98
Malik related to me that the generally agreed on way of doing
things amongst the community about an accident is that there is no
blood-money until the victim is better. If a man's bone, either a
hand, or a foot, or another part of his body, is broken accidentally
and it heals and becomes sound and returns to its form, there is no
blood-money for it. If the limb is impaired or there is a scar on it,
there is blood-money for it according to the extent that it is
impaired.
Malik said, "If that part of the body has a
specific blood-money mentioned by the Prophet, may Allah bless him and
grant him peace, it is according to what the Prophet, may Allah bless
him and grant him peace, specified. If it is part of what does not
have a specific blood-money for it mentioned by the Prophet, may Allah
bless him and grant him peace, and if there is no previous sunna about
it or specific blood-money, one uses ijtihad about it."
Malik
said, "There is no blood-money for an accidental bodily injury when
the wound heals and returns to its form. If there is any scar or mark
in that, ijtihad is used about it except for the belly-wound. There is
a third of the blood-money of a life for it. "
Malik said,
"There is no blood-money for the wound which splinters a bone in the
body, and it is like the wound to the body which lays bare the bone."
Malik said, "The generally agreed on way of doing things in
our community is that when the doctor performs a circumcision and cuts
off the glans, he must pay the full blood-money. That is because it is
an accident which the tribe is responsible for, and the full blood
money is payable for all that in which a doctor errs or exceeds, when
it is not intentional."
Muwatta Malik Book 43, Hadith 7
We took part in the Ghazwa of Najd along with Allah's Messenger (ﷺ) and when the time for the afternoon
rest approached while he was in a valley with plenty of thorny trees, he dismounted under a tree and
rested in its shade and hung his sword (on it). The people dispersed amongst the trees in order to have
shade. While we were in this state, Allah's Messenger (ﷺ) called us and we came and found a bedouin sitting
in front of him. The Prophet (ﷺ) said, "This (Bedouin) came to me while I was asleep, and he took my
sword stealthily. I woke up while he was standing by my head, holding my sword without its sheath.
He said, 'Who will save you from me?' I replied, 'Allah.' So he sheathed it (i.e. the sword) and sat
down, and here he is." But Allah's Messenger (ﷺ) did not punish him.
Sahih al-Bukhari Book 64, Hadith 183
"Go back to your masters, and if they agree to let me pay off your contract of manumission, and let your loyalty be to me, then I will do it" Barirah told her masters about that, but they refused and said: "If she wants to seek reward (with Allah) by freeing you, let her do so, but your loyalty will be to us." She told the Messenger of Allah about that , and the Messenger of Allah said to her; "Buy her and set her free, and loyalty belongs to the one who set the slave free," Then the Messenger of Allah said: "What is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates something that is not in the Book of Allah, it is not valid even if he stipulates one hundred conditions? The condition of Allah is more deserving of being followed and is more hinting."
Sunan an-Nasa'i Book 44, Hadith 207
`Abdullah bin `Umar said to me, "Do you know what my father said to your father once?" I said,
"No." He said, "My father said to your father, 'O Abu Musa, will it please you that we will be
rewarded for our conversion to Islam with Allah's Messenger (ﷺ) and our migration with him, and our Jihad
with him and all our good deeds which we did, with him, and that all the deeds we did after his death
will be disregarded whether good or bad?' Your father (i.e. Abu Musa) said, 'No, by Allah, we took
part in Jihad after Allah's Messenger (ﷺ) , prayed and did plenty of good deeds, and many people have
embraced Islam at our hands, and no doubt, we expect rewards from Allah for these good deeds.' On
that my father (i.e. `Umar) said, 'As for myself, By Him in Whose Hand `Umar's soul is, I wish that
the deeds done by us at the time of the Prophet (ﷺ) remain rewardable while whatsoever we did after the
death of the Prophet (ﷺ) be enough to save us from Punishment in that the good deeds compensate for the
bad ones.' " On that I said (to Ibn `Umar), "By Allah, your father was better than my father!"
Sahih al-Bukhari Book 63, Hadith 140
I came to the Messenger of Allah (ﷺ) in Mecca and he was (at that time) at al- Abtah in a red leather tent. And Bilal stepped out with ablution water for him. (And what was left out of that water) some of them got it (whereas others could not get it) and (those who got it) rubbed themselves with it. Then the Messenger of Allah (ﷺ) stepped out with a red mantle on him and I was catching a glimpse of the whiteness of his shanks. The narrator said: He (the Holy Prophet) performed the ablution. and Bilal pronounced Adhan and I followed his mouth (as he turned) this side and that as he said on the right and the left:" Come to prayer, come to success." ' A spear was then fixed for him (on the ground). He stepped forward and said two rak'ahs of Zuhr, while there passed in front of him a donkey and a dog, and these were not checked. He then said two rak'ahs of the 'Asr prayer, and he then continued saying two rak'ahs till he came back to Medina.
Sahih Muslim Book 4, Hadith 281
This version (of Hadith No 856) adds: The Messenger of Allah (ﷺ) said: The prayer of any of you is not complete until he performs ablution perfectly, as Allah, the Exalted, has ordered you. He should wash his face and hands up to the elbows, and wipe his head and (wash) his feet up to the ankles. Then he should exalt Allah and praise Him. Then he should recite the Qur'an as much as it is convenient for him.
(Narrator then narrated the tradition like Hammad's, No. 856). He said: He then utter the takbir and prostration himself so that his face is at rest.
Hammam (sub-narrator) said: Sometimes he reported: So that his forehead is at rest on the ground, and his joints return to their places and are loosened. Then he should say the takbir and then sit right on his hips and erect his back. He described the nature of prayer in this way by offering four rak'ahs until he finished it. The prayer of any of you is not complete unless he does so.
Sunan Abi Dawud Book 2, Hadith 468
The people say that Abu Huraira narrates too many narrations. In fact Allah knows whether I say the
truth or not. They also ask, "Why do the emigrants and the Ansar not narrate as he does?" In fact, my
emigrant brethren were busy trading in the markets, and my Ansar brethren were busy with their
properties. I was a poor man keeping the company of Allah's Messenger (ﷺ) and was satisfied with what
filled my stomach. So, I used to be present while they (i.e. the emigrants and the Ansar) were absent,
and I used to remember while they forgot (the Hadith). One day the Prophet (ﷺ) said, "Whoever spreads
his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything
of my statement." So, I spread my covering sheet which was the only garment I had, till the Prophet (ﷺ)
finished his statement and then I gathered it over my chest. By Him Who had sent him (i.e. Allah's
Apostle) with the truth, since then I did not forget even a single word of that statement of his, until this
day of mine. By Allah, but for two verses in Allah's Book, I would never have related any narration
(from the Prophet). (These two verses are): "Verily! Those who conceal the clear signs and the
guidance which we have sent down .....(up to) the Merciful.' (2.159-160)
Sahih al-Bukhari Book 41, Hadith 28
Yahya related to me from Malik, from Yahya ibn Said, from
Muhammad ibn Ibrahim ibn al-Harith at-Taymi, that Rabia ibn Abdullah
ibn al-Hudayr once saw a man in a state of ihram in Iraq. So he asked
people about him and they said, "He has given directions for his
sacrificial animal to be garlanded, and it is for that reason that he
has put on ihram ."
Rabia said, "I then met Abdullah ibn az-
Zubayr and so I mentioned this to him and he said, 'By the Lord of the
Kaba, an innovation.' "
Malik was asked about some one who
set out with his own sacrificial animal and marked it and garlanded it
at Dhu'l-Hulayfa, but did not go into ihram until he had reached al-
Juhfa,and hesaid, "I do not like that, and whoever does so has not
acted properly. He should only garland his sacrificial animal, or mark
it, when he goes into ihram, unless it is someone who does not intend
to do hajj, in which case he sends it off and stays with his family."
Malik was asked if somone who was not in ihram could set out
with a sacrificial animal, and he said, "Yes. There is no harm in
that."
He was also asked to comment on the different views
people had about what became haram for some one who garlanded a
sacrificial animal but did not intend to do either hajj or umra, and
he said, "What we go by as far as this is concerned is what A'isha,
umm al-muminin said, 'The Messenger of Allah, may Allah bless him and
grant him peace, sent his sacrificial animal off and did not go there
himself, and there was nothing that Allah had made halal for him that
was haram for him until the animal had been sacrificed.' "
Muwatta Malik Book 20, Hadith 55
While we were sitting with the Messenger of Allah (ﷺ) a man brought him some gold equal in weight to an egg, and said: Messenger of Allah, I have got this from a mine; take it; it is sadaqah. I have no more than this. The Messenger of Allah (ﷺ) turned his attention from him. Then he came to him from his right side and repeated the same words. But he (the Prophet) turned his attention from him. He then came to him from his left side and repeated the same words. But he (again) turned his attention from him. He then came to him from behind. The Messenger of Allah (ﷺ) took it and threw it away. Had it hit him, it would have hurt him or wounded him. The Messenger of Allah (ﷺ) said: One of you brings all that he possesses and says: This is sadaqah. Then he sits down and spreads his hand before the people. The best sadaqah is that which leaves a competence.
Sunan Abi Dawud Book 9, Hadith 118
A man came to Allah's Messenger (ﷺ) and said, "O Allah's Messenger (ﷺ)! I am ruined!" The Prophet (ﷺ) said,
"Waihaka (May Allah be merciful to you) !" The man said, "I have done sexual intercourse with my
wife while fasting in Ramadan." The Prophet (ﷺ) said, "Manumit a slave." The man said, " I cannot afford
that. " The Prophet (ﷺ) said; "Then fast for two successive months." The man said, " I have no power to
do so." The Prophet (ﷺ) said, "Then feed sixty poor persons." The man said, "I have nothing (to feed sixty
persons). Later a basket full of dates were brought to the Prophet (ﷺ) and he said (to the man), "Take it
and give it in charity." The man said, "O Allah's Messenger (ﷺ)! Shall I give it to people other than my
family? By Him in Whose Hand my life is, there is nobody poorer than me in the whole city of
Medina." The Prophet (ﷺ) smiled till his premolar teeth became visible, and said, "Take it." Az-Zuhri said
(that the Prophet (ﷺ) said). "Wailaka."
Sahih al-Bukhari Book 78, Hadith 190
When Allah's Messenger (ﷺ) came to Medina, Abu Bakr and Bilal got fever, and I went to both of them and
said, "O my father, how do you feel? O Bilal, how do you feel?" Whenever Abu Bakr's fever got
worse, he would say, "Every man will meet his death once in one morning while he will be among his
family, for death is really nearer to him than his leather shoe laces (to his feet)." And whenever fever
deserted Bilal, he would say aloud, "Would that I know whether I shall spend a night in the valley (of
Mecca) with Idhkhir and Jalil (i.e. kinds of grass) around me, and whether I shall drink one day the
water of Mijannah, and whether I shall see once again the hills of Shamah and Tafil?" Then I went to
Allah's Messenger (ﷺ) and told him of that. He said, "O Allah, make us love Medina as much as or more than
we used to love Mecca, O Allah, make it healthy and bless its Sa' and Mud (i.e. measures), and take
away its fever to Al-Juhfa."
Sahih al-Bukhari Book 63, Hadith 151
"This is the obligation of Sadaqah which the Messenger of Allah enjoined upon the Muslims, as Allah commanded the Messenger of Allah Whoever is asked for it in the manner explained (in the letter of Abu Bakar), let him give it, and whoever is asked for more than that, let him not give it. When there are less than twenty-five camels, for every five camels, one sheep (is to be given). If the number reaches twenty-five, then a Bint Makhad (a one-year-old she-camel) is due, up to thirty-five. If a Bint Makhad (a one-year-old male camel). If the number reaches thirty-six, then a Bint Labun (a two-year-old she-camel) is due, up to forty five. If the number reaches forty-six, then a Hiqqah (a three year old she-camel) that was bred by a stallion camel is due, up to sixty. If the number reaches sixty-one, then a Jadh'ah (a four-year-old she-camel) is due, up to seventy-five. If the number reaches seventy-six, then two Bint Labun are due, up to ninety. If the number reaches ninety-one, then two Hiqqahs that have been bred by stallion camels are due, up to one hundred and twenty. If there are more than one hundred and twenty, then for every forty a Bint Labun and for every fifty a Hiqqah. In the event that a person does not have a camel of the age specified according to the Sadaqah regulation, then if a person owes a Jadh'ah but he has a Hiqqah, then the Hiqqah should be accepted from him and he should give two sheep along with it if they are available, or twenty Dirhams. If a person owes a Hiqqah as Sadaqah but he only has a Jadh'ah, then it shold be accepted from him, and the Zakah collector should give him twenty Dirhams or two sheep. If a person owes a Hiqqah and does not have one but he has a Bint Labun, it should be accepted from him, and he should give two sheep along with it, if they are available, or twenty Dirhams. If a person owes a Bint Labun as Sadaqah but he only has a Hiqqah, it should be accepted from him, and the Zakah collector should give him twenty Dirhams or two sheep. If a person owes a Bint Labun as Sadaqah and he does not have a Bint Labun, but he has a Bint Makhad. It should be accepted from him, and he should give two sheep along with it, if they are available, or twenty Dirhams. If a person owes a Bint Makhad as Sadaqah but he only has a Bint Labun, a male, it shold be accepted from him and nothing else (need be given) with it. If a person has only four camels, then nothing is due on them, unless their owner wishes (to give something). With regard to the Sadaqah of grazing sheep, if there are forty then one sheep is due, up to one hundred and twenty. If there is one more than that, then two sheep are due, up to two hundred. If there is one more than that, then three sheep are due, up to three hundred. If there is one more than that, then for every hundred one sheep is due, and no decrepit or defecting sheep or male sheep should be taken as Sadaqah unless the Zakah collector wishes. Do not combine separate flocks or separate combined flocks for fear of Sadaqah, Each partner (who has a share in a combined flock) shold pay Sadaqah in proportion to his shares. If a man's flock is one less than forty sheep, then nothing is due from them unless their owner wishes. With regard to silver, one-quarter of one-tenth, and if there are only one hundred and ninety, nothing is due unless the owner wishes."
Sunan an-Nasa'i Book 23, Hadith 21
The Prophet (ﷺ) said to a man: Would you like me to marry you to so-and-so?
He said: Yes. He also said to the woman: Would you like me to marry you to so-and-so?
She said: Yes. He then married one to the other. The man had sexual intercourse with her, but he did not fix any dower for her, nor did he give anything to her. He was one of those who participated in the expedition to al-Hudaybiyyah. One part of the expedition to al-Hudaybiyyah had a share in Khaybar.
When he was nearing his death, he said: The Messenger of Allah (ﷺ) married me to so-and-so, and I did not fix a dower for her, nor did I give anything to her. I call upon you as witness that I have given my share in Khaybar as her dower. So she took the share and sold it for one lakh (of dirhams).
Abu Dawud said: The version of 'Umar b. al-Khattab added in the beginning of this tradition, and his version is more perfect. He reported the Messenger of Allah (ﷺ) as saying: The best marriage is the one that is most easy. The Messenger of Allah (ﷺ) said to the man. The narrator then transmitted the rest of the tradition to the same effect.
Abu Dawud said: I am afraid this tradition has been added later on, for the matter is otherwise.
Sunan Abi Dawud Book 12, Hadith 72
Ibn `Abbas performed ablution and washed his face (in the following way): He ladled out a handful of
water, rinsed his mouth and washed his nose with it by putting in water and then blowing it out. He
then, took another handful (of water) and did like this (gesturing) joining both hands, and washed his
face, took another handful of water and washed his right forearm. He again took another handful of
water and washed his left forearm, and passed wet hands over his head and took another handful of
water and poured it over his right foot (up to his ankles) and washed it thoroughly and similarly took
another handful of water and washed thoroughly his left foot (up to the ankles) and said, "I saw
Allah's Messenger (ﷺ) performing ablution in this way."
Sahih al-Bukhari Book 4, Hadith 6
"Al-'Abbas bin 'Abdul-Muttalib entered upon the Messenger of Allah (ﷺ) in a state of anger while I was with him, so he said: 'What has angered you?' He said: 'O Messenger of Allah, what is it with us and the Quraish, whenever they meet one another it is with glad faces, and when they meet us they meet us with other than that?'" He said: "So the Messenger of Allah (ﷺ) became angry, until his face reddened, then he said: 'By the One in Whose Hand is my soul! Faith does not enter a man's heart until he loves you for the sake of Allah, and for the sake of His Messenger.' Then he said: 'O people! Whoever harms my uncle, he has harmed me, for indeed, a man's uncle is not but the Sinw (two or three palm trees will come from a single root, so each is called a Sinw. A man's uncle is like that to his father. That is, he is like his father) of his father."
Jami` at-Tirmidhi Book 49, Hadith 155
From Zaid bin Thabit that the Messenger of Allah (ﷺ) permitted selling in Al-'Araya by estimating it.
This Hadith is Hasan Sahih. The Hadith of Abu Hurairah is Hasan Sahih. And this is acted upon according to some of the people of knowledge. Among them Ash-Shafi'i, Ahmad and Ishaq. They said Al-'Araya is an exception from the general scope of the prohibition of the Prophet (ﷺ) when he prohibited Al-Muhaqalah and Al-Muzabanah. They argued using this Hadith of Zaid bin Thabit and the Hadith of Abu Hurairah. They said that he may buy what is less than five Wasq.
According to some of the people of knowledge, this means that the Prophet (ﷺ) wanted to make less restriction for them on this matter because they complained to him saying: "We dont by anything with dried dates except fruit." So he permitted them to buy less than five Wasq worth so they could eat fresh dates.
Jami` at-Tirmidhi Book 14, Hadith 105
When Allah's Messenger (ﷺ) married Zainab bint Jahsh, he made the people eat meat and bread to their fill
(by giving a Walima banquet). Then he went out to the dwelling places of the mothers of the believers
(his wives), as he used to do in the morning of his marriage. He would greet them and invoke good on
them, and they (too) would return his greeting and invoke good on him. When he returned to his
house, he found two men talking to each other; and when he saw them, he went out of his house again.
When those two men saw Allah's Messenger (ﷺ): going out of his house, they quickly got up (and departed).
I do not remember whether I informed him of their departure, or he was informed (by somebody else).
So he returned, and when he entered the house, he lowered the curtain between me and him. Then the
Verse of Al-Hijab was revealed.
Sahih al-Bukhari Book 65, Hadith 316