Once there blew a red storm in Kufah that there came a person who had nothing to say but (these words): `Abdullah b. Mas`ud, the Last Hour has come. He (`Abdullah b. Mas`ud) was sitting reclining against something, and he said: The Last Hour would not come until shares of inheritance are not distributed and there is no rejoicing over spoils of war. Then he said pointing towards Syria, with the gesture of his hand like this: The enemy shall muster strength against Muslims and the Muslims will muster strength against them (Syrians). I said: You mean Rome? And he said: Yes, and there would be a terrible fight and the Muslims would prepare a detachment (for fighting unto death) which would not return but victorious. They will fight until night will intervene them; both the sides will return without being victorious and both will be wiped out. The Muslims will again prepare a detachment for fighting unto death so that they may not return but victorious. When it would be the fourth day, a new detachment out of the remnant of the Muslims would be prepared and Allah will decree that the enemy should be routed. And they would fight such a fight the like of which would not be seen, so much so that even if a bird were to pass their flanks, it would fall down dead before reaching the end of them. (There would be such a large scale massacre) that when counting would be done, (only) one out of a hundred men related to one another would be found alive. So what can be the joy at the spoils of such war and what inheritance would be divided! They would be in this very state that they would hear of a calamity more horrible than this. And a cry would reach them: The Dajjal has taken your place among your offspring. They will, therefore, throw away what would be in their hands and go forward sending ten horsemen, as a scouting party. Allah's Messenger (ﷺ) said: I know their names and the names of their forefathers and the color of their horses. They will be the best horsemen on the surface of the earth on that day or amongst the best horsemen on the surface of the earth on that day.
Sahih Muslim Book 54, Hadith 47
Yahya related to me from Malik from Yahya ibn Said that Said ibn
al-Musayyab had said that Umar ibn al-Khattab said, "If a man marries
a woman who is insane, or has leprosy or white leprosy, without being
told of her condition by her guardian, and he has sexual relations
with her, she keeps her bride-price in its entirety. Her husband has
damages against her guardian."
Malik said, "The husband has
damages against her guardian when the guardian is her father, brother,
or one who is deemed to have knowledge of her condition. If the
guardian who gives her in marriage is a nephew, a mawla or a member of
her tribe who is not deemed to have knowledge of her condition, there
are no damages against him, and the woman returns what she has taken
of her bride-price, and the husband leaves her whatever amount is
thought to be fair."
Muwatta Malik Book 28, Hadith 9
Aisha said, "Barira came to me and said, 'I have agreed with my masters to pay them nine Uqiyas (of
gold) (in installments) one Uqiya per year; please help me.' I said, 'I am ready to pay the whole
amount now provided your masters agree that your Wala' will be for me.' So, Barira went to her
masters and told them about that offer but they refused to accept it. She returned, and at that time,
Allah's Messenger (ﷺ) was sitting (present). Barira said, 'I told them of the offer but they did not accept it
and insisted on having the Wala'.' The Prophet (ﷺ) heard that." `Aisha narrated the whole story to the
Prophet. He said to her, "Buy her and stipulate that her Wala' would be yours as the Wala' is for the
manumitter." `Aisha did so. Then Allah's Messenger (ﷺ) stood up in front of the people, and after glorifying
Allah he said, "Amma Ba`du (i.e. then after)! What about the people who impose conditions which are
not in Allah's Book (Laws)? Any condition that is not in Allah's Book (Laws) is invalid even if they
were one hundred conditions, for Allah's decisions are the right ones and His conditions are the strong
ones (firmer) and the Wala' will be for the manumitter."
Sahih al-Bukhari Book 34, Hadith 119
“I asked
`Aishah: ‘With what did the Prophet (ﷺ) start his voluntary
prayers?’ She said: ‘He would say: “Allahumma Rabba Jibra’il
wa
Mika’il wa Israfil, Fatiras-samawati wal-ard, `alimal-ghaybi
wash-
shahadah, Anta tahkumu baina `ibadika fima kanu fihi
yakhtalifun,
ihdini lima-khtulifa fihi minal-haqqi bi idhnika,
innaka latahdi ila
siratin mustaqim (O Allah, Lord of Jibra’il,
Mika’il and Israfil,
Creator of the heavens and the earth, Knower
of the unseen and the
seen, You judge between Your slaves concerning
that wherein they
differ. Guide me to the disputed matters of truth
by Your Leave, for
You are the One Who guides to the straight Path).”
(One of the narrators) `Abdur-Rahman bin `Umar said: “Bear in mind the word Jibra’il with a Hamzah - this is how it was narrated from the Prophet (ﷺ).”
Sunan Ibn Majah Book 5, Hadith 555
Malik said, "The best of what is said about a man who buys the
mukatab of a man is that if the man wrote the slave's kitaba for
dinars or dirhams, he does not sell him unless it is for merchandise
which is paid immediately and not deferred, because if it is deferred,
it would be a debt for a debt. A debt for a debt is forbidden."
He said, "If the master gives a mukatab his kitaba for certain
merchandise of camels, cattle, sheep, or slaves, it is more correct
that the buyer buy him for gold, silver, or different goods than the
ones his master wrote the kitaba for, and that must be paid
immediately, not deferred."
Malik said, "The best of what I
have heard about a mukatab when he is sold is that he is more entitled
to buy his kitaba than the one who buys him if he can pay his master
the price for which he was sold in cash. That is because his buying
himself is his freedom, and freedom has priority over what bequests
accompany it. If one of those who have written the kitaba for the
mukatab sells his portion of him, so that a half, a third, a fourth,
or whatever share of the mukatab is sold, the mukatab does not have
the right of pre-emption in what is sold of him. That is because it is
like the severance of a partner, and a partner can only make a
settlement for a partner of the one who is mukatab with the permission
of his partners because what is sold of him does not give him complete
rights as a free man and his property is barred from him, and by
buying part of himself, it is feared that he will become incapable of
completing payment because of what he had to spend. That is not like
the mukatab buying himself completely unless whoever has some of the
kitaba remaining due to him gives him permission. If they give him
permission, he is more entitled to what is sold of him."
Malik said, "Selling one of the instalments of a mukatab is not halal.
That is because it Is an uncertain transaction. If the mukatab cannot
pay it, what he owes is nullified. If he dies or goes bankrupt and he
owes debts to people, then the person who bought his instalment does
not take any of his portion with the creditors. The person who buys
one of the instalments of the mukatab is in the position of the master
of the mukatab. The master of the mukatab does not have a share with
the creditors of the mukatab for what he is owed of the kitaba of his
slave. It is also like that with the kharaj, (a set amount deducted
daily from the slave against his earnings), which accumulates for a
master from the earnings of his slave. The creditors of his slave do
not allow him a share for what has accumulated for him from those
deductions."
Malik said, "There is no harm in a mukatab
paying off his kitaba with coin or merchandise other than the
merchandise for which he wrote his kitaba if it is identical with it,
on time (for the instalment) or delayed. "
Malik said that if
a mukatab died and left an umm walad and small children by her or by
someone else and they could not work and it was feared that they would
be unable to fulfil their kitaba, the umm walad of the father was sold
if her price would pay all the kitaba for them, whether or not she was
their mother. They were paid for and set free because their father did
not forbid her sale if he feared that he would be unable to complete
his kitaba. If her price would not pay for them and neither she nor
they could work, they all reverted to being slaves of the master.
Malik said, "What is done among us in the case of a person who
buys the kitaba of a mukatab, and then the mukatab dies before he has
paid his kitaba, is that the person who bought the kitaba inherits
from him. If, rather than dying, the mukatab cannot pay, the buyer has
his person. If the mukatab pays his kitaba to the person who bought
him and he is freed, his wala' goes to the person who wrote the kitaba
and the person who bought his kitaba does not have any of it."
Muwatta Malik Book 39, Hadith 7
Hudhaifa bin Al-Yaman came to `Uthman at the time when the people of Sham and the people of Iraq
were Waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of
Sham and Iraq) differences in the recitation of the Quran, so he said to `Uthman, "O chief of the
Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did
before." So `Uthman sent a message to Hafsa saying, "Send us the manuscripts of the Quran so that
we may compile the Quranic materials in perfect copies and return the manuscripts to you." Hafsa
sent it to `Uthman. `Uthman then ordered Zaid bin Thabit, `Abdullah bin AzZubair, Sa`id bin Al-As
and `AbdurRahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. `Uthman said
to the three Quraishi men, "In case you disagree with Zaid bin Thabit on any point in the Quran, then
write it in the dialect of Quraish, the Quran was revealed in their tongue." They did so, and when they
had written many copies, `Uthman returned the original manuscripts to Hafsa. `Uthman sent to every
Muslim province one copy of what they had copied, and ordered that all the other Quranic materials,
whether written in fragmentary manuscripts or whole copies, be burnt.
Sahih al-Bukhari Book 66, Hadith 9