Sunnah.com reference | : Book 16, Hadith 100 |
English translation | : Book 16, Hadith 1579 |
Arabic reference | : Book 16, Hadith 1536 |
Sunnah.com reference | : Book 8, Hadith 129 |
English translation | : Book 8, Hadith 1085 |
Arabic reference | : Book 8, Hadith 1074 |
Yahya related to me from Malik from Ibn Shihab from Said ibn al- Musayyab and Abu Salama ibn Abd ar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The wound of an animal is of no account and no compensation is due for it. The well is of no account and no compensation is due for it. The mine is of no account and no compensation is due for it and a fifth is due for buried treasures." (Al-kanz:
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."
USC-MSA web (English) reference | : Book 43, Hadith 12 |
Arabic reference | : Book 43, Hadith 1592 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 3849 |
In-book reference | : Book 34, Hadith 23 |
English translation | : Vol. 5, Book 34, Hadith 3849 |
رواه البخاري (وكذلك مسلم والترمذي وابن ماجه)
Reference | : Hadith 15, 40 Hadith Qudsi |
Grade: | Sahih (Darussalam), Muslim (771)] (Darussalam) |
Reference | : Musnad Ahmad 729 |
In-book reference | : Book 5, Hadith 162 |
ضَعِيف (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2311 |
In-book reference | : Book 9, Hadith 85 |
Narrated `Aisha:
After the slanderers had given a forged statement against her, Allah's Apostle called `Ali bin Abi Talib and Usama bin Zaid when the Divine Inspiration was delayed. He wanted to ask them and consult them about the question of divorcing me. Usama gave his evidence that was based on what he knew about my innocence, but `Ali said, "Allah has not put restrictions on you and there are many women other than her. Furthermore you may ask the slave girl who will tell you the truth." So the Prophet asked Barira (my salve girl), "Have you seen anything that may arouse your suspicion?" She replied, "I have not seen anything more than that she is a little girl who sleeps, leaving the dough of her family (unguarded) that the domestic goats come and eat it." Then the Prophet stood on the pulpit and said, "O Muslims! Who will help me against the man who has harmed me by slandering my wife? By Allah, I know nothing about my family except good." The narrator added: Then the Prophet mentioned the innocence of `Aisha. (See Hadith No. 274, Vol. 6)
Reference | : Sahih al-Bukhari 7369 |
In-book reference | : Book 96, Hadith 96 |
USC-MSA web (English) reference | : Vol. 9, Book 92, Hadith 462 |
(deprecated numbering scheme) |
[At-Tirmidhi].
Reference | : Riyad as-Salihin 1389 |
In-book reference | : Book 12, Hadith 14 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 3130 |
In-book reference | : Book 25, Hadith 46 |
English translation | : Vol. 1, Book 25, Hadith 3132 |
صَحِيحٌ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1826 |
In-book reference | : Book 6, Hadith 55 |
Ibn Mas'ud reported that there gathered near the House three persons amongst whom two were Quraishi and one was a Thaqafi or two were Thaqafis and one was a Quraishi. They lacked understanding but wore more flesh. One of them said:
Reference | : Sahih Muslim 2775a |
In-book reference | : Book 51, Hadith 6 |
USC-MSA web (English) reference | : Book 38, Hadith 6682 |
(deprecated numbering scheme) |
[Al-Bukhari].
Reference | : Riyad as-Salihin 609 |
In-book reference | : Introduction, Hadith 609 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4559 |
In-book reference | : Book 44, Hadith 111 |
English translation | : Vol. 5, Book 44, Hadith 4563 |
Narrated Ubayd ibn Rifa'ah az-Zuraqi:
The Prophet (saws) said: Invoke a blessing on one who sneezes three times; (and if he sneezes more often), then if you wish to invoke a blessing on him, you may invoke, and if you wish (to stop), then stop.
Grade: | Da'if (Al-Albani) | ضعيف (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 5036 |
In-book reference | : Book 43, Hadith 264 |
English translation | : Book 42, Hadith 5018 |
Abdu'llah b. 'Amr b. 'As (Allah be pleased with them) reported:
Reference | : Sahih Muslim 1159f |
In-book reference | : Book 13, Hadith 240 |
USC-MSA web (English) reference | : Book 6, Hadith 2591 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 941 |
In-book reference | : Book 11, Hadith 66 |
English translation | : Vol. 2, Book 11, Hadith 942 |
Yahya said that Malik said, "The position with us concerning a man who has zakat to pay on one hundred camels but then the zakat collector does not come to him until zakat is due for a second timeand by that time all his camels have died except five, is that the zakat collector assesses from the five camels the two amounts of zakat that are due from the owner of the animals, which in this case is only two sheep, one for each year. This is because the only zakat which an owner of livestock has to pay is what is due from him on the day that the zakat is (actually) assessed. His livestock may have died or it may have increased, and the zakat collector only assesses the zakat on what he (actually) finds on the day he makes the assessment. If more than one payment of zakat is due from the owner of the livestock, he still only has to pay zakat according to what the zakat collector (actually) finds in his possession, and if his livestock has died, or several payments of zakat are due from him and nothing is taken until all his livestock has died, or has been reduced to an amount below that on which he has to pay zakat, then he does not have to pay any zakat, and there is no liability (on him) for what has died or for the years that have passed.
USC-MSA web (English) reference | : Book 17, Hadith 27 |
Yahya related to me from Malik that he asked Ibn Shihab about the one-eyed man who gouged out the eye of a healthy person. Ibn Shihab said, "If the healthy person wants to take retaliation from him, he can have his retaliation. If he prefers, he has blood-money of one thousand dinars, twelve thousand dirhams."
Yahya related to me from Malik that he heard that full blood- money was payable for both of a pair of anything in a man that occurred in pairs, and the tongue had full blood-money. The ears, when their hearing departed, had full blood-money, whether or not they were cut off, and a man's penis had full blood-money and the testicles had full blood-money.
Yahya related to me from Malik that he heard that the breasts of a woman had full blood-money.
Malik said, "The least of that are the eyebrows and a man's breasts."
Malik said, "What is done in our community when a man is injured in his extremities to an extent that obliges payment of more than the amount of his full blood-money, is that it is his right. If his hands, feet, and eyes are all injured, he has three full blood-moneys."
Malik said about the sound eye of a one-eyed man when it is accidentally gouged out, "The full blood-money is payable for it."
USC-MSA web (English) reference | : Book 43, Hadith 6 |
Arabic reference | : Book 43, Hadith 1568 |
[Muslim].
Reference | : Riyad as-Salihin 737 |
In-book reference | : Book 2, Hadith 11 |
Sunnah.com reference | : Book 9, Hadith 23 |
English translation | : Book 9, Hadith 1221 |
Arabic reference | : Book 9, Hadith 1191 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 1604 |
In-book reference | : Book 20, Hadith 7 |
English translation | : Vol. 2, Book 20, Hadith 1605 |
Grade: | Da'if (Al-Albani) | ضـعـيـف (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 134 |
In-book reference | : Book 7, Hadith 6 |
English translation | : Book 7, Hadith 134 |
Grade: | Sahih (Al-Albani) | صـحـيـح (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 710 |
In-book reference | : Book 31, Hadith 107 |
English translation | : Book 31, Hadith 710 |
Malik related to me that he heard that Abu Salama ibn Abd ar- Rahman and Sulayman ibn Yasar were both asked, "Does one pronounce judgement on the basis of an oath with one witness?" They both said, "Yes."
Malik said, "The precedent of the sunna in judging by an oath with one witness is that if the plaintiff takes an oath with his witness, he is confirmed in his right. If he draws back and refuses to take an oath, the defendant is made to take an oath. If he takes an oath, the claim against him is dropped. If he refuses to take an oath, the claim is confirmed against him."
Malik said, "This procedure pertains to property cases in particular. It does not occur in any of the hadd-punishments, nor in marriage, divorce, freeing slaves, theft or slander. If some one says, 'Freeing slaves comes under property,' he has erred. It is not as he said. Had it been as he said, a slave could take an oath with one witness, if he could find one, that his master had freed him.
"However, when a slave lays claim to a piece of property, he can take an oath with one witness and demand his right as the freeman demands his right."
Malik said, "The sunna with us is that when a slave brings somebody who witnesses that he has been set free, his master is made to take an oath that he has not freed him, and the slave's claim is dropped."
Malik said, "The sunna about divorce is also like that with us. When a woman brings somebody who witnesses that her husband has divorced her, the husband is made to take an oath that he has not divorced her. If he takes the oath, the divorce does not proceed . "
Malik said, "There is only one sunna of bringing a witness in cases of divorce and freeing a slave. The right to make an oath only belongs to the husband of the woman, and the master of the slave. Freeing is a hadd matter, and the testimony of women is not permitted in it because when a slave is freed, his inviolability is affirmed and the hadd punishments are applied for and against him. If he commits fornication and he is a muhsan, he is stoned. If he kills a slave, he is killed for it. Inheritance is established for him, between him and whoever inherits from him. If somebody disputes this, arguing that if a man frees his slave and then a man comes to demand from the master of the slave payment of a debt, and a man and two women testify to his right, that establishes the right against the master of the slave so that his freeing him is cancelled if he only has the slave as property, inferring by this case that the testimony of women is permitted in cases of setting free. The case is not as he suggests (i.e. it is a case of property not freeing). It is like a man who frees his slave, and then the claimant of a debt comes to the master and takes an oath with one witness, demanding his right. By that, the freeing of the slave would be cancelled. Or else a man comes who has frequent dealings and transactions with the master of the slave. He claims that he is owed money by the master of the slave. Someone says to the master of the slave, 'Take an oath that you don't owe what he claims'. If he draws back and refuses to take an oath, the one making the claim takes an oath and his right against the master of the slave is confirmed. That would cancel the freeing of the slave if it is confirmed that property is owed by the master."
Malik said, "It is the same case with a man who marries a slave-girl and then the master of the slave-girl comes to the man who has married her and claims, 'You and so-and-so have bought my slave-girl from me for such an amount of dinars. The husband of the slave-girl denies that. The master of the slave-girl brings a man and two women and they testify to what he has said. The sale is confirmed and his claim is considered true. So the slave-girl is haram for her husband and they have to separate, even though the testimony of women is not accepted in divorce."
Malik said, "It is also the same case with a man who accuses a free man, so the hadd falls on him. A man and two women come and testify that the one accused is a slave. That would remove the hadd from the accused after it had befallen him, even though the testimony of women is not accepted in accusations involving hadd punishments."
Malik said, "Another similar case in which judgement appears to go against the precedent of the sunna is that two women testify that a child is born alive and so it is necessary for him to inherit if a situation arises where he is entitled to inherit, and the child's property goes to those who inherit from him, if he dies, and it is not necessary that the two women witnesses should be accompanied by a man or an oath even though it may involve vast properties of gold, silver, live-stock, gardens and slaves and other properties. However, had two women testified to one dirham or more or less than that in a property case, their testimony would not affect anything and would not be permitted unless there was a witness or an oath with them."
Malik said, "There are people who say that an oath is not acceptable with only one witness and they argue by the word of Allah the Blessed, the Exalted, and His word is the Truth, 'And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of.' (Sura 2 ayat 282). Such people argue that if he does not bring one man and two women, he has no claim and he is not allowed to take an oath with one witness."
Malik said, "Part of the proof against those who argue this, is to reply to them, 'Do you think that if a man claimed property from a man, the one claimed from would not swear that the claim was false?' If he swears, the claim against him is dropped. If he refuses to take an oath, the claimant is made to take an oath that his claim is true, and his right against his companion is established. There is no dispute about this with any of the people nor in any country. By what does he take this? In what place in the Book of Allah does he find it? So if he confirms this, let him confirm the oath with one witness, even if it is not in the Book of Allah, the Mighty, the Majestic! It is enough that this is the precedent of the sunna. However, man wants to recognise the proper course of action and the location of the proof. In this there is a clarification for what is obscure about that, if Allah ta'ala wills."
USC-MSA web (English) reference | : Book 36, Hadith 7 |
Arabic reference | : Book 36, Hadith 1411 |
Narrated Az-Zubair bin Al-Awwam:
The Prophet said, "One would rather take a rope and cut wood and carry it than ask others).
Reference | : Sahih al-Bukhari 2075 |
In-book reference | : Book 34, Hadith 28 |
USC-MSA web (English) reference | : Vol. 3, Book 34, Hadith 289 |
(deprecated numbering scheme) |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 730 |
In-book reference | : Book 2, Hadith 340 |
English translation | : Book 2, Hadith 729 |
Narrated Masruq:
We went to `Aisha while Hassan bin Thabit was with her reciting poetry to her from some of his poetic verses, saying "A chaste wise lady about whom nobody can have suspicion. She gets up with an empty stomach because she never eats the flesh of indiscreet (ladies)." `Aisha said to him, "But you are not like that." I said to her, "Why do you grant him admittance, though Allah said:-- "and as for him among them, who had the greater share therein, his will be a severe torment." (24.11) On that, `Aisha said, "And what punishment is more than blinding?" She, added, "Hassan used to defend or say poetry on behalf of Allah's Apostle (against the infidels).
حَصَانٌ رَزَانٌ مَا تُزَنُّ بِرِيبَةٍ وَتُصْبِحُ غَرْثَى مِنْ لُحُومِ الْغَوَافِلِ
فَقَالَتْ لَهُ عَائِشَةُ لَكِنَّكَ لَسْتَ كَذَلِكَ. قَالَ مَسْرُوقٌ فَقُلْتُ لَهَا لِمَ تَأْذَنِينَ لَهُ أَنْ يَدْخُلَ عَلَيْكِ. وَقَدْ قَالَ اللَّهُ تَعَالَى
Reference | : Sahih al-Bukhari 4146 |
In-book reference | : Book 64, Hadith 190 |
USC-MSA web (English) reference | : Vol. 5, Book 59, Hadith 467 |
(deprecated numbering scheme) |
Masruq reported:
Reference | : Sahih Muslim 2488a |
In-book reference | : Book 44, Hadith 221 |
USC-MSA web (English) reference | : Book 31, Hadith 6077 |
(deprecated numbering scheme) |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 439 |
In-book reference | : Book 2, Hadith 292 |
English translation | : Vol. 1, Book 2, Hadith 438 |
"The Messenger of Allah (saws) prohibited selling the Wala' and conferring it."
[Abu 'Eisa said:] This Hadith is Hasan Sahih. We do not know of it except as a narration of 'Abdullah bin Dinar, from Ibn 'Umar.
This Hadith is acted upon according to the people of knowledge.
Yahya bin Sulaim reported this Hadith from 'Ubaidullah bin 'Umar, from Nafi' from Ibn 'Umar from the Prophet (saws), saying "That he prohibited selling the Wala' and conferring it."
But this is mistake from Yahya bin Sulaim. Because 'Abdul Wahhab Ath-Thaqafi, 'Abdullah bin Numair and others reported it from 'Ubaidullah bin 'Umar, from Ibn 'Umar, from the Prophet (saws). And this is more correct than the narration of Yahya bin Sulaim.
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 1236 |
In-book reference | : Book 14, Hadith 36 |
English translation | : Vol. 1, Book 12, Hadith 1236 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 3600 |
In-book reference | : Book 29, Hadith 7 |
English translation | : Vol. 4, Book 29, Hadith 3630 |
Narrated Abdullah ibn Amr ibn al-'As:
A man came to the Prophet (saws) and asked him: Messenger of Allah, how is the ablution (to performed)?
He (the Prophet) then called for water in a vessel and washed his hands up to the wrists three times, then washed his face three times, and washed his forearms three times. He then wiped his head and inserted both his index fingers in his ear-holes; he wiped the back of his ears with his thumbs and the front of his ears with the index fingers. He then washed his feet three times.
Then he said: This is how ablution should be performed. If anyone does more or less than this, he has done wrong and transgressed, or (said) transgressed and done wrong.
حسن صحيح دون قوله أو نقص فإنه شاذ (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 135 |
In-book reference | : Book 1, Hadith 135 |
English translation | : Book 1, Hadith 135 |
Narrated Abdullah Ibn Abbas:
A man from Banu Sahm went out with Tamim ad-Dari and Adi ibn Badda'. The man of Banu Sahm died in the land where no Muslim was present. When they returned with his inheritance, they (the heirs) did not find a silver cup with lines of gold (in his property). The Messenger of Allah (saws) administered on oath to them. The cup was then found (with someone) at Mecca. They said: We have bought it from Tamim and Adi.
Then two men from the heirs of the man of Banu Sahm got up and swore saying: Our witness is more reliable than their witness. They said that the cup belonged to their man.
He (Ibn Abbas) said: The following verse was revealed about them: "O ye who believe! when death approaches any of you....."
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 3606 |
In-book reference | : Book 25, Hadith 36 |
English translation | : Book 24, Hadith 3599 |
Grade: | Lts isnad is qawi] (Darussalam) |
Reference | : Musnad Ahmad 340 |
In-book reference | : Book 2, Hadith 246 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 4103 |
In-book reference | : Book 37, Hadith 138 |
English translation | : Vol. 5, Book 37, Hadith 4108 |
Ibn 'Abbas reported Allah's Messenger (may peace be upon him) as saying:
Reference | : Sahih Muslim 819a |
In-book reference | : Book 6, Hadith 330 |
USC-MSA web (English) reference | : Book 4, Hadith 1785 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 371 |
In-book reference | : Book 2, Hadith 223 |
English translation | : Vol. 1, Book 2, Hadith 371 |
Narrated Ubada bin As-Samit:
I gave the pledge of allegiance to the Prophet with a group of people, and he said, "I take your pledge that you will not worship anything besides Allah, will not steal, will not commit infanticide, will not slander others by forging false statements and spreading it, and will not disobey me in anything good. And whoever among you fulfill all these (obligations of the pledge), his reward is with Allah. And whoever commits any of the above crimes and receives his legal punishment in this world, that will be his expiation and purification. But if Allah screens his sin, it will be up to Allah, Who will either punish or forgive him according to His wish." Abu `Abdullah said: "If a thief repents after his hand has been cut off, the his witness well be accepted. Similarly, if any person upon whom any legal punishment has been inflicted, repents, his witness will be accepted."
Reference | : Sahih al-Bukhari 6801 |
In-book reference | : Book 86, Hadith 30 |
USC-MSA web (English) reference | : Vol. 8, Book 81, Hadith 793 |
(deprecated numbering scheme) |
Sunnah.com reference | : Book 5, Hadith 14 |
English translation | : Book 5, Hadith 684 |
Arabic reference | : Book 5, Hadith 663 |
Grade: | Sahih (Darussalam), al-Bukhari (6930) and Muslim (1066)] (Darussalam) |
Reference | : Musnad Ahmad 616 |
In-book reference | : Book 5, Hadith 53 |
Al-Bara' b. 'Azib reported Allah's Messenger (may peace be upon him) as saying that Allah's Messenger (may peace be upon him) said:
Reference | : Sahih Muslim 2746 |
In-book reference | : Book 50, Hadith 8 |
USC-MSA web (English) reference | : Book 37, Hadith 6617 |
(deprecated numbering scheme) |
Narrated Abu Huraira:
Allah's Apostle said, "There will be three types of people whom Allah will neither speak to them on the Day of Resurrection nor will purify them from sins, and they will have a painful punishment: They are, (1) a man possessed superfluous water (more than he needs) on a way and he withholds it from the travelers. (2) a man who gives a pledge of allegiance to an Imam (ruler) and gives it only for worldly benefits, if the Imam gives him what he wants, he abides by his pledge, otherwise he does not fulfill his pledge; (3) and a man who sells something to another man after the `Asr prayer and swears by Allah (a false oath) that he has been offered so much for it whereupon the buyer believes him and buys it although in fact, the seller has not been offered such a price." (See Hadith No. 838, Vol. 3)
Reference | : Sahih al-Bukhari 7212 |
In-book reference | : Book 93, Hadith 72 |
USC-MSA web (English) reference | : Vol. 9, Book 89, Hadith 319 |
(deprecated numbering scheme) |
Wabara reported:
Reference | : Sahih Muslim 1233b |
In-book reference | : Book 15, Hadith 206 |
USC-MSA web (English) reference | : Book 7, Hadith 2847 |
(deprecated numbering scheme) |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 5302 |
In-book reference | : Book 48, Hadith 263 |
English translation | : Vol. 6, Book 48, Hadith 5304 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 963 |
In-book reference | : Book 2, Hadith 574 |
English translation | : Book 2, Hadith 958 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3149 |
In-book reference | : Book 47, Hadith 201 |
English translation | : Vol. 5, Book 44, Hadith 3149 |
Grade: | Da'if (Darussalam) |
Reference | : Sunan Ibn Majah 2309 |
In-book reference | : Book 13, Hadith 2 |
English translation | : Vol. 3, Book 13, Hadith 2309 |
Sunnah.com reference | : Book 7, Hadith 57 |
English translation | : Book 7, Hadith 828 |
Arabic reference | : Book 7, Hadith 825 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 4464 |
In-book reference | : Book 22, Hadith 151 |
Sunnah.com reference | : Book 8, Hadith 146 |
English translation | : Book 8, Hadith 1101 |
Arabic reference | : Book 8, Hadith 1090 |
Another narration is: The whip dropped from my hand in awe of the Prophet (PBUH).
Still another narration is: I said: "He is free for the sake of Allah." He (PBUH) said, "If you had not done this, you would have been singed by the Fire."
[Muslim].
((وفي رواية: فسقط السوط من يدي من هيبته))
((وفي رواية: فقلت: يارسول الله هو حر لوجه الله تعالى، فقال: "أما لو لم تفعل، للفحتك النار، أو لمستك النار" ((رواه مسلم بهذه الروايات)).
Reference | : Riyad as-Salihin 1604 |
In-book reference | : Book 17, Hadith 94 |
Ibn 'Abbas (Allah be pleased with them) reported that al-Sa'b b. Jaththama presented to the Apostle of Allah (may peace be upon him) a wild ass as he was in a state of Ihram, and he returned it to him saying:
Reference | : Sahih Muslim 1194a |
In-book reference | : Book 15, Hadith 58 |
USC-MSA web (English) reference | : Book 7, Hadith 2704 |
(deprecated numbering scheme) |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 1130 |
In-book reference | : Book 11, Hadith 52 |
English translation | : Vol. 2, Book 6, Hadith 1130 |
[At-Tirmidhi, who categorized it as Hadith Hasan].
Reference | : Riyad as-Salihin 193 |
In-book reference | : Introduction, Hadith 193 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2303 |
In-book reference | : Book 22, Hadith 214 |
English translation | : Vol. 3, Book 22, Hadith 2305 |
Grade: | Sahih (Zubair `Aliza'i) |
Reference | : Ash-Shama'il Al-Muhammadiyah 336 |
In-book reference | : Book 47, Hadith 8 |
Grade: | Maudu' (Darussalam) |
Reference | : Sunan Ibn Majah 49 |
In-book reference | : Introduction, Hadith 49 |
English translation | : Vol. 1, Book 1, Hadith 49 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 2536 |
In-book reference | : Book 20, Hadith 4 |
English translation | : Vol. 3, Book 20, Hadith 2536 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 3823 |
In-book reference | : Book 35, Hadith 63 |
English translation | : Vol. 4, Book 35, Hadith 3854 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2942 |
In-book reference | : Book 46, Hadith 16 |
English translation | : Vol. 5, Book 43, Hadith 2942 |
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, sent a gift to Umar ibn al-Khattab, and Umar returned it. The Messenger of Allah, may Allah bless him and grant him peace, said, "Why did you return it?" He said, "Messenger of Allah, didn't you tell us that it is better for us not to take anything from anyone?" The Messenger of Allah, may Allah bless him and grant him peace, said, "That is by asking. Provision which Allah gives you is different from asking." Umar ibn al-Khattab said, "By the One in whose hand my self is, I will not ask anything from anyone, and anything that comes to me without my asking for it, I will accept."
Sunnah.com reference | : Book 58, Hadith 9 |
USC-MSA web (English) reference | : Book 58, Hadith 9 |
Arabic reference | : Book 58, Hadith 1852 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3198 |
In-book reference | : Book 47, Hadith 250 |
English translation | : Vol. 5, Book 44, Hadith 3198 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 5415 |
In-book reference | : Book 49, Hadith 37 |
English translation | : Vol. 6, Book 49, Hadith 5417 |
Abu Dawud said: I heard Ahmad b. Hanbal say: He was asked : How retaliation of a tooth is taken ? He said: It is broken with a file.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4595 |
In-book reference | : Book 41, Hadith 102 |
English translation | : Book 40, Hadith 4578 |
Sa'id b. Jubair reported:
Reference | : Sahih Muslim 3023e |
In-book reference | : Book 56, Hadith 23 |
USC-MSA web (English) reference | : Book 43, Hadith 7173 |
(deprecated numbering scheme) |
Grade: | Sahih (Al-Albani) | صـحـيـح (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 665 |
In-book reference | : Book 31, Hadith 62 |
English translation | : Book 31, Hadith 665 |
Grade: | Hasan Maqtu' (Al-Albani) | حسن مقطوع (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 3472 |
In-book reference | : Book 24, Hadith 57 |
English translation | : Book 23, Hadith 3465 |
Narrated Al-Harith bin Suwaid:
`Abdullah bin Mas`ud related to us two narrations: One from the Prophet and the other from himself, saying: A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this." Abu Shihab (the sub-narrator) moved his hand over his nose in illustration. (Ibn Mas`ud added): Allah's Apostle said, "Allah is more pleased with the repentance of His slave than a man who encamps at a place where his life is jeopardized, but he has his riding beast carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding beast gone. (He starts looking for it) and suffers from severe heat and thirst or what Allah wished (him to suffer from). He then says, 'I will go back to my place.' He returns and sleeps again, and then (getting up), he raises his head to find his riding beast standing beside him."
Reference | : Sahih al-Bukhari 6308 |
In-book reference | : Book 80, Hadith 5 |
USC-MSA web (English) reference | : Vol. 8, Book 75, Hadith 320 |
(deprecated numbering scheme) |
Reference | : Sunan an-Nasa'i 4647 |
In-book reference | : Book 44, Hadith 199 |
English translation | : Vol. 5, Book 44, Hadith 4651 |
Narrated AbuMusa al-Ash'ari:
The Messenger of Allah (saws) said: Before the Last Hour there will be commotions like pieces of a dark night in which a man will be a believer in the morning and an infidel in the evening, or a believer in the evening and infidel in the morning. He who sits during them will be better than he who gets up and he who walks during them is better than he who runs. So break your bows, cut your bowstrings and strike your swords on stones. If people then come in to one of you, let him be like the better of Adam's two sons.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4259 |
In-book reference | : Book 37, Hadith 20 |
English translation | : Book 36, Hadith 4246 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1574 |
In-book reference | : Book 5, Hadith 52 |
Narrated `Umar bin Al-Khattab:
People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah's Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favor the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.
Reference | : Sahih al-Bukhari 2641 |
In-book reference | : Book 52, Hadith 5 |
USC-MSA web (English) reference | : Vol. 3, Book 48, Hadith 809 |
(deprecated numbering scheme) |
Grade: | A Hasan Hadeeth] (Darussalam) |
Reference | : Musnad Ahmad 943 |
In-book reference | : Book 5, Hadith 370 |
Yahya related to me that Malik asked Ibn Shihab about selling animals, two for one with delayed terms. He said, "There is no harm in it."
Malik said, "The generally agreed on way of doing things among us is that there is no harm in bartering a camel for a camel like it and adding some dirhams to the exchange, from hand to hand. There is no harm in bartering a camel for a camel like it with some dirhams on top of the exchange, the camels to be exchanged from hand to hand, and the dirhams to be paid within a period." He said, "There is no good however in bartering a camel for a camel like it with some dirhams on top of it, with the dirhams paid in cash and the camel to be delivered later. If both the camel and the dirhams are deferred there is no good in that either."
Malik said, "There is no harm in buying a riding camel with two or more pack-camels, if they are from inferior stock. There is no harm in bartering two of them for one with delayed terms, if they are different and their difference is clear. If they resemble each other whether their species are different or not, two are not to be taken for one with delayed terms."
Malik said, "The explanation of what is disapproved of in that, is that a camel should not be bought with two camels when there is no distinction between them in speed or hardiness. If this is according to what I have described to you, then one does not buy two of them for one with delayed terms. There is no harm in selling those of them you buy before you complete the deal to somebody other than the one from whom you bought them if you get the price in cash."
Malik said, "It is permitted for someone to advance something on animals for a fixed term and describe the amount and pay its price in cash. Whatever the buyer and seller have described is obliged for them. That is still permitted behaviour between people and what the people of knowledge in our land do."
USC-MSA web (English) reference | : Book 31, Hadith 61 |
Arabic reference | : Book 31, Hadith 1353 |
صَحِيحٌ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2269 |
In-book reference | : Book 9, Hadith 44 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 756 |
In-book reference | : Book 9, Hadith 15 |
English translation | : Vol. 1, Book 9, Hadith 757 |
Grade: | Da'if (Darussalam) |
Reference | : Sunan Ibn Majah 2101 |
In-book reference | : Book 11, Hadith 12 |
English translation | : Vol. 3, Book 11, Hadith 2101 |
[Al-Bukhari and Muslim].
In a narration of Muslim, the Messenger of Allah (PBUH) is reported to have said: "He who keeps a dog for any reason other than to guard his property (lands) or his flock of sheep, his good deeds equal to two Qirat will be deducted every day."
وفي رواية لمسلم: "من اقتنى كلبًا ليس بكلب صيد، ولا ماشية ولا أرض، فإنه ينقص من أجره قيراطان كل يوم".
Reference | : Riyad as-Salihin 1689 |
In-book reference | : Book 17, Hadith 179 |
Narrated `Abdullah bin Mas`ud:
I offered (only a) two rak`at prayer with the Prophet (at Mina), and similarly with Abu Bakr and with `Umar, and then you d offered in opinions. Wish that I would be lucky enough to have two of the four rak`at accepted (by Allah).
Reference | : Sahih al-Bukhari 1657 |
In-book reference | : Book 25, Hadith 138 |
USC-MSA web (English) reference | : Vol. 2, Book 26, Hadith 719 |
(deprecated numbering scheme) |
Narrated AbuHurayrah:
The Prophet (saws) said: A man never did a good deed but removed a thorny branch from the road; it was either in the tree and someone cut it and threw it on the road, or it was lying in it, he removed it. Allah accepted this good deed of his and brought him into Paradise.
Grade: | Hasan Sahih (Al-Albani) | حسن صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 5245 |
In-book reference | : Book 43, Hadith 473 |
English translation | : Book 42, Hadith 5225 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 1827 |
In-book reference | : Book 8, Hadith 45 |
English translation | : Vol. 3, Book 8, Hadith 1827 |
Grade: | Maudu’ (Darussalam) |
Reference | : Sunan Ibn Majah 2770 |
In-book reference | : Book 24, Hadith 18 |
English translation | : Vol. 4, Book 24, Hadith 2770 |
Grade: | Hasan (Al-Albani) | حـسـن (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 897 |
In-book reference | : Book 38, Hadith 10 |
English translation | : Book 38, Hadith 897 |
Narrated `Abdullah bin Ka`b:
Who was Ka`b's guide when Ka`b turned blind: I heard Ka`b bin Malik narrating: When he remained behind (i.e. did not Join) the Prophet in the Ghazwa of Tabuk. Ibn Bukair, in his narration stated that Ka`b said, " I witnessed the Al-`Aqaba pledge of allegiance at night with the Prophet when we jointly agreed to support Islam with all our efforts I would not like to have attended the Badr battle instead of that 'Aqaba pledge although Badr is more well-known than it, amongst the people."
Reference | : Sahih al-Bukhari 3889 |
In-book reference | : Book 63, Hadith 114 |
USC-MSA web (English) reference | : Vol. 5, Book 58, Hadith 229 |
(deprecated numbering scheme) |
Narrated Abu Mas`ud Al-Ansari:
Once a man said to Allah's Apostle "O Allah's Apostle! I may not attend the (compulsory congregational) prayer because so and so (the Imam) prolongs the prayer when he leads us for it. The narrator added: "I never saw the Prophet more furious in giving advice than he was on that day. The Prophet said, "O people! Some of you make others dislike good deeds (the prayers). So whoever leads the people in prayer should shorten it because among them there are the sick the weak and the needy (having some jobs to do).
Reference | : Sahih al-Bukhari 90 |
In-book reference | : Book 3, Hadith 32 |
USC-MSA web (English) reference | : Vol. 1, Book 3, Hadith 90 |
(deprecated numbering scheme) |
Narrated Um Salama:
(the wife of the Prophet) Allah's Apostle heard some people quarreling at the door of his dwelling, so he went out to them and said, "I am only a human being, and litigants with cases of dispute come to me, and someone of you may happen to be more eloquent (in presenting his case) than the other, whereby I may consider that he is truthful and pass a judgment in his favor. If ever I pass a judgment in favor of somebody whereby he takes a Muslim's right unjustly, then whatever he takes is nothing but a piece of Fire, and it is up to him to take or leave."
Reference | : Sahih al-Bukhari 7181 |
In-book reference | : Book 93, Hadith 44 |
USC-MSA web (English) reference | : Vol. 9, Book 89, Hadith 292 |
(deprecated numbering scheme) |
Narrated Abu Salama bin `Abdur Rahman:
that he asked `Aisha "How was the prayer of Allah's Apostle in Ramadan?" She replied, "He did not pray more than eleven rak`at in Ramadan or in any other month. He used to pray four rak`at ---- let alone their beauty and length----and then he would pray four ----let alone their beauty and length ---- and then he would pray three rak`at (witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the witr?' He replied, 'O `Aisha! My eyes sleep but my heart does not sleep."
Reference | : Sahih al-Bukhari 2013 |
In-book reference | : Book 31, Hadith 6 |
USC-MSA web (English) reference | : Vol. 3, Book 32, Hadith 230 |
(deprecated numbering scheme) |
Narrated Abu Salama bin `Abdur-Rahman:
That he asked `Aisha "How was the prayer of Allah's Apostle in the month of Ramadan?" She replied, "He used not to pray more than eleven rak`at whether in Ramadan or in any other month. He used to offer four rak`at, let alone their beauty and length, and then four rak`at, let alone their beauty and length. Afterwards he would offer three rak`at. I said, 'O Allah's Apostle! Do you go to bed before offering the witr prayer?' He said, 'My eyes sleep, but my heart does not sleep."'
Reference | : Sahih al-Bukhari 3569 |
In-book reference | : Book 61, Hadith 78 |
USC-MSA web (English) reference | : Vol. 4, Book 56, Hadith 769 |
(deprecated numbering scheme) |
مُتَّفق عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2067 |
In-book reference | : Book 7, Hadith 110 |
Narrated Abu Qatada:
Allah's Apostle said on the Day of (the battle of) Hunain, "Whoever has killed an infidel and has a proof or a witness for it, then the salb (arms and belongings of that deceased) will be for him." I stood up to seek a witness to testify that I had killed an infidel but I could not find any witness and then sat down. Then I thought that I should mention the case to Allah's Apostle I (and when I did so) a man from those who were sitting with him said, "The arms of the killed person he has mentioned, are with me, so please satisfy him on my behalf." Abu Bakr said, "No, he will not give the arms to a bird of Quraish and deprive one of Allah's lions of it who fights for the cause of Allah and His Apostle." Allah's Apostle I stood up and gave it to me, and I bought a garden with its price, and that was my first property which I owned through the war booty. The people of Hijaz said, "A judge should not pass a judgment according to his knowledge, whether he was a witness at the time he was the judge or before that" And if a litigant gives a confession in favor of his opponent in the court, in the opinion of some scholars, the judge should not pass a judgment against him till the latter calls two witnesses to witness his confession. And some people of Iraq said, "A judge can pass a judgement according to what he hears or witnesses (the litigant's confession) in the court itself, but if the confession takes place outside the court, he should not pass the judgment unless two witnesses witness the confession." Some of them said, "A judge can pass a judgement depending on his knowledge of the case as he is trust-worthy, and that a witness is Required just to reveal the truth. The judge's knowledge is more than the witness." Some said, "A judge can judge according to his knowledge only in cases involving property, but in other cases he cannot." Al-Qasim said, "A judge ought not to pass a judgment depending on his knowledge if other people do not know what he knows, although his knowledge is more than the witness of somebody else because he might expose himself to suspicion by the Muslims and cause the Muslims to have unreasonable doubt. "
Reference | : Sahih al-Bukhari 7170 |
In-book reference | : Book 93, Hadith 34 |
USC-MSA web (English) reference | : Vol. 9, Book 89, Hadith 282 |
(deprecated numbering scheme) |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 4311 |
In-book reference | : Book 37, Hadith 212 |
English translation | : Vol. 5, Book 37, Hadith 4311 |
Ibn Umar reported:
Reference | : Sahih Muslim 1632a |
In-book reference | : Book 25, Hadith 21 |
USC-MSA web (English) reference | : Book 13, Hadith 4006 |
(deprecated numbering scheme) |
مُتَّفَقٌ عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2214 |
In-book reference | : Book 8, Hadith 104 |
Narrated Abu Musa:
The Prophet said, "Set the captives free, accept the invitation (to a wedding banquet), and visit the patients."
Reference | : Sahih al-Bukhari 5174 |
In-book reference | : Book 67, Hadith 109 |
USC-MSA web (English) reference | : Vol. 7, Book 62, Hadith 103 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 605 |
In-book reference | : Book 6, Hadith 62 |
English translation | : Vol. 2, Book 1, Hadith 605 |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 1700 |
In-book reference | : Book 23, Hadith 31 |
English translation | : Vol. 3, Book 21, Hadith 1700 |
Grade: | Sahih Isnād (Zubair `Aliza'i) |
Reference | : Ash-Shama'il Al-Muhammadiyah 417 |
In-book reference | : Book 56, Hadith 11 |
صَحِيحٌ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1629 |
In-book reference | : Book 5, Hadith 105 |
Abd Allah b. ‘Umar reported that the Messenger of Allah (May peace be upon him) said when he was on the pulpit speaking of sadaqah and abstention from it and begging :
Abu Dawud said : The version of this tradition narrated by Ayyub from Nafi is disputed. The narrator `Abd al-Warith said in his version : `The upper hand is the one which abstains from begging;” but most of the narrators have narrated from Hammad b. Zaid from Ayyub the words “ The upper hand is the one which bestows.” A narrator from Hammad said in his version “the one which abstains from begging.”
صحيح ق ورواية المتعففة شاذة (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1648 |
In-book reference | : Book 9, Hadith 93 |
English translation | : Book 9, Hadith 1644 |