Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1684 |
In-book reference | : Book 9, Hadith 129 |
English translation | : Book 9, Hadith 1680 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 470 |
In-book reference | : Book 1, Hadith 204 |
English translation | : Vol. 1, Book 1, Hadith 470 |
Grade: | Da'if (Darussalam) |
Reference | : Sunan an-Nasa'i 1387 |
In-book reference | : Book 14, Hadith 24 |
English translation | : Vol. 2, Book 14, Hadith 1388 |
Malik related to me from Humayd ibn Qays al-Makki that a son of al-Mutawakkil had a mukatab who died at Makka and left (enough to pay) the rest of his kitaba and he owed some debts to people. He also left a daughter. The governor of Makka was not certain about how to judge in the case, so he wrote to Abd al-Malik ibn Marwan to ask him about it. Abd al-Malik wrote to him, "Begin with the debts owed to people, and then pay what remains of his kitaba. Then divide what remains of the property between the daughter and the master."
Malik said, "What is done among us is that the master of a slave does not have to give his slave a kitaba if he asks for it. I have not heard of any of the Imams forcing a man to give a kitaba to his slave. I heard that one of the people of knowledge, when someone asked about that and mentioned that Allah the Blessed, the Exalted, said, 'Give them their kitaba, if you know some good in them' (Sura 24 ayat 33) recited these two ayats, 'When you are free of the state of ihram, then hunt for game.' (Sura 5 ayat 3) 'When the prayer is finished, scatter in the land and seek Allah's favour.' " (Sura 62 ayat 10)
Malik commented, "It is a way of doing things for which Allah, the Mighty, the Majestic, has given permission to people, and it is not obligatory for them." Malik said, "I heard one of the people of knowledge say about the word of Allah, the Blessed, the Exalted, 'Give them of the wealth which Allah has given you,' that it meant that a man give his slave a kitaba and then reduce the end of his kitaba for him by some specific amount."
Malik said, "This is what I have heard from the people of knowledge and what I see people doing here."
Malik said, "I have heard that Abdullah ibn Umar gave one of his slaves his kitaba for 35,000 dirhams, and then reduced the end of his kitaba by 5,000 dirhams."
Malik said, "What is done among us is that when a master gives a mukatab his kitaba, the mukatab's property goes with him but his children do not go with him unless he stipulates that in his kitaba."
Yahya said, "I heard Malik say that if a mukatab whose master had given him a kitaba had a slave- girl who was pregnant by him, and neither he nor his master knew that on the day he was given his kitaba, the child did not follow him because he was not included in the kitaba. He belonged to the master. As for the slave-girl, she belonged to the mukatab because she was his property."
Malik said that if a man and his wife's son (by another husband) inherited a mukatab from the wife and the mukatab died before he had completed his kitaba, they divided his inheritance between them according to the Book of Allah. If the slave paid his kitaba and then died, his inheritance went to the son of the woman, and the husband had nothing of his inheritance.
Malik said that if a mukatab gave his own slave a kitaba, the situation was looked at. If he wanted to do his slave a favour and it was obvious by his making it easy for him, that was not permitted. If he was giving him a kitaba from desire to find money to pay off his own kitaba, that was permitted for him.
Malik said that if a man had intercourse with a mukataba of his and she became pregnant by him, she had an option. If she liked she could be an umm walad. If she wished, she could confirm her kitaba. If she did not conceive, she still had her kitaba.
Malik said, "The generally agreed on way of doing things among us about a slave who is owned by two men is that one of them does not give a kitaba for his share, whether or not his companion gives him permission to do so, unless they both write the kitaba together, because that alone would effect setting him free. If the slave were to fulfil what he had agreed on to free half of himself, and then the one who had given a kitaba for half of him was not obliged to complete his setting free, that would be in opposition to the words of the Messenger of Allah, may Allah bless him and grant him peace. 'If someone frees his share in a slave and has enough money to cover the full price of the slave, justly evaluated for him, he must give his partners their shares, so the slave is completely free . ' "
Malik said, "If he is not aware of that until the mukatab has met the terms or before he has met them the owner who has written him the kitaba returns what he has taken from the mukatab to him, and then he and his partner divide him according to their original shares and the kitaba is invalid. He is the slave of both of them in his original state."
Malik spoke about a mukatab who was owned by two men and one of them granted him a delay in the payment of the right which he was owed, and the other refused to defer it, and so the one who refused to defer the payment exacted his part of the due. Malik said that if the mukatab then died and left property which did not complete his kitaba, "They divide it according to what they are still owed by him. Each of them takes according to his share. If the mukatab leaves more than his kitaba, each of them takes what remains to them of the kitaba, and what remains after that is divided equally between them. If the mukatab is unable to pay his kitaba fully and the one who did not allow him to defer his payment has exacted more than his associate did, the slave is still divided equally between them, and he does not return to his associates the excess of what he has exacted, because he only exacted his right with the permission of his associate. If one of them remits what is owed to him and then his associate exacts part of what he is owed by him and then the mukatab is unable to pay, he belongs to both of them. And the one who has exacted something does not return anything because he only demanded what he was owed. That is like the debt of two men in one writing against one man. One of them grants him time to pay and the other is greedy and exacts his due. Then the debtor goes bankrupt. The one who exacted his due does not have to return any of what he took."
USC-MSA web (English) reference | : Book 39, Hadith 3 |
Arabic reference | : Book 39, Hadith 1494 |
Narrated Ibn `Abbas:
Hilal bin Umaiya accused his wife of committing illegal sexual intercourse with Sharik bin Sahma' and filed the case before the Prophet. The Prophet said (to Hilal), "Either you bring forth a proof (four witnesses) or you will receive the legal punishment (lashes) on your back." Hilal said, "O Allah's Apostle! If anyone of us saw a man over his wife, would he go to seek after witnesses?" The Prophet kept on saying, "Either you bring forth the witnesses or you will receive the legal punishment (lashes) on your back." Hilal then said, "By Him Who sent you with the Truth, I am telling the truth and Allah will reveal to you what will save my back from legal punishment." Then Gabriel came down and revealed to him:-- 'As for those who accuse their wives...' (24.6-9) The Prophet recited it till he reached: '... (her accuser) is telling the truth.' Then the Prophet left and sent for the woman, and Hilal went (and brought) her and then took the oaths (confirming the claim). The Prophet was saying, "Allah knows that one of you is a liar, so will any of you repent?" Then the woman got up and took the oaths and when she was going to take the fifth one, the people stopped her and said, "It (the fifth oath) will definitely bring Allah's curse on you (if you are guilty)." So she hesitated and recoiled (from taking the oath) so much that we thought that she would withdraw her denial. But then she said, "I will not dishonor my family all through these days," and carried on (the process of taking oaths). The Prophet then said, "Watch her; if she delivers a black-eyed child with big hips and fat shins then it is Sharik bin Sahma's child." Later she delivered a child of that description. So the Prophet said, "If the case was not settled by Allah's Law, I would punish her severely."
Reference | : Sahih al-Bukhari 4747 |
In-book reference | : Book 65, Hadith 269 |
USC-MSA web (English) reference | : Vol. 6, Book 60, Hadith 271 |
(deprecated numbering scheme) |
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said:
Reference | : Sahih Muslim 128a |
In-book reference | : Book 1, Hadith 241 |
USC-MSA web (English) reference | : Book 1, Hadith 233 |
(deprecated numbering scheme) |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 2733 |
In-book reference | : Book 42, Hadith 46 |
English translation | : Vol. 5, Book 40, Hadith 2733 |
This tradition has also been narrated by Zakariyya bin Ishaq through his chain of narrators. In this version Mulsim bin Shu'bah said:
Abu Dawud said: I read in a document possessed by Abdullah ibn Salim at Hims: Abdullah ibn Mu'awiyah al-Ghadiri reported the Prophet (saws) as saying: He who performs three things will have the taste of the faith. (They are:) One who worships Allah alone and one believes that there is no god but Allah; and one who pays the zakat on his property agreeably every year. One should not give an aged animal, nor one suffering from itch or ailing, and one most condemned, but one should give animals of medium quality, for Allah did not demand from you the best of your animals, nor did He command you to give the animals of worst quality.
Grade: | Da'if (Al-Albani) | ضعيف (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1582 |
In-book reference | : Book 9, Hadith 27 |
English translation | : Book 9, Hadith 1577 |
It is narrated on the authority of 'Itban b. Malik that he came to Medina and said:
Reference | : Sahih Muslim 33a |
In-book reference | : Book 1, Hadith 56 |
USC-MSA web (English) reference | : Book 1, Hadith 52 |
(deprecated numbering scheme) |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 2315 |
In-book reference | : Book 14, Hadith 3 |
English translation | : Book 13, Hadith 2308 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 770 |
In-book reference | : Book 2, Hadith 380 |
English translation | : Book 2, Hadith 769 |
Jabir reported that there happened to pass before Allah's Apostle (may peace be upon him) an ass the face of which had been cauterised, whereupon he said:
Reference | : Sahih Muslim 2117 |
In-book reference | : Book 37, Hadith 163 |
USC-MSA web (English) reference | : Book 24, Hadith 5283 |
(deprecated numbering scheme) |
ضَعِيف (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1700 |
In-book reference | : Book 5, Hadith 173 |
Narrated Salih bin Khawwat:
Concerning those who witnessed the Fear Prayer that was performed in the battle of Dhat-ur-Riqa' in the company of Allah's Apostle; One batch lined up behind him while another batch (lined up) facing the enemy. The Prophet led the batch that was with him in one rak`a, and he stayed in the standing posture while that batch completed their (two rak`at) prayer by themselves and went away, lining in the face of the enemy, while the other batch came and he (i.e. the Prophet) offered his remaining rak`a with them, and then, kept on sitting till they completed their prayer by themselves, and he then finished his prayer with Taslim along with them.
Reference | : Sahih al-Bukhari 4129 |
In-book reference | : Book 64, Hadith 173 |
USC-MSA web (English) reference | : Vol. 5, Book 59, Hadith 451 |
(deprecated numbering scheme) |
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying:
Reference | : Sahih Muslim 1039b |
In-book reference | : Book 12, Hadith 131 |
USC-MSA web (English) reference | : Book 5, Hadith 2262 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2481 |
In-book reference | : Book 23, Hadith 47 |
English translation | : Vol. 3, Book 23, Hadith 2483 |
Sunnah.com reference | : Book 8, Hadith 152 |
English translation | : Book 8, Hadith 1106 |
Arabic reference | : Book 8, Hadith 1095 |
ضَعِيف (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 318 |
In-book reference | : Book 3, Hadith 34 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 942 |
In-book reference | : Book 11, Hadith 67 |
English translation | : Vol. 2, Book 11, Hadith 943 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2572 |
In-book reference | : Book 23, Hadith 138 |
English translation | : Vol. 3, Book 23, Hadith 2573 |
Amir b. Sa'd reported on the authority of his father (Allah be pleased with him) that Allah's Messenger (may peace be upon him) said:
Reference | : Sahih Muslim 1363a |
In-book reference | : Book 15, Hadith 522 |
USC-MSA web (English) reference | : Book 7, Hadith 3154 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 1064 |
In-book reference | : Book 12, Hadith 36 |
English translation | : Vol. 2, Book 12, Hadith 1065 |
Narrated Anas bin Malik:
The Prophet was not one who would abuse (others) or say obscene words, or curse (others), and if he wanted to admonish anyone of us, he used to say: "What is wrong with him, his forehead be dusted!"
Reference | : Sahih al-Bukhari 6031 |
In-book reference | : Book 78, Hadith 61 |
USC-MSA web (English) reference | : Vol. 8, Book 73, Hadith 58 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 1713 |
In-book reference | : Book 7, Hadith 76 |
English translation | : Vol. 1, Book 7, Hadith 1713 |
Grade: | Hasan) (Darussalam) |
Reference | : Musnad Ahmad 452 |
In-book reference | : Book 4, Hadith 47 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2277 |
In-book reference | : Book 9, Hadith 52 |
Narrated Abu Huraira:
The Prophet owed a camel of a certain age to a man who came to demand it back. The Prophet ordered his companions to give him. They looked for a camel of the same age but found nothing but a camel one year older. The Prophet told them to give it to him. The man said, "You have paid me in full, and may Allah pay you in full." The Prophet said, "The best amongst you is he who pays his debts in the most handsome manner."
Reference | : Sahih al-Bukhari 2393 |
In-book reference | : Book 43, Hadith 9 |
USC-MSA web (English) reference | : Vol. 3, Book 41, Hadith 578 |
(deprecated numbering scheme) |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3226 |
In-book reference | : Book 13, Hadith 144 |
Grade: | Da'if (Al-Albani) | ضـعـيـف (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 828 |
In-book reference | : Book 34, Hadith 18 |
English translation | : Book 34, Hadith 828 |
Yahya related to me from Malik from Humayd ibn Qays al-Makki from Tawus al Yamani that from thirty cows, Muadh ibn Jabal took one cow in its second year, and from forty cows, one cow in its third or fourth year, and when less than that (i.e. thirty cows) was brought to him he refused to take anything from it. He said, "I have not heard anything about it from the Messenger of Allah, may Allah bless him and grant him peace. When I meet him, I will ask him." But the Messenger of Allah, may Allah bless him and grant him peace, died before Muadh ibn Jabal returned.
Yahya said that Malik said, "The best that I have heard about some one who has sheep or goats with two or more shepherds in different places is that they are added together and the owner then pays the zakat on them. This is the same situation as a man who has gold and silver scattered in the hands of various people. He must add it all u p and pay whatever zakat there is to pay on the sum total."
Yahya said that Malik said, about a man who had both sheep and goats, that they were added up together for the zakat to be assessed, and if between them they came to a number on which zakat was due, he paid zakat on them. Malik added, "They are all considered as sheep, and in Umar ibn al-Khattab's book it says, 'On grazing sheep and goats, if they come to forty or more, one ewe.' "
Malik said, "If there are more sheep than goats and their owner only has to pay one ewe, the zakat collector takes the ewe from the sheep. If there are more goats than sheep, he takes it from the goats. If there is an equal number of sheep and goats, he takes the ewe from whichever kind he wishes."
Yahya said that Malik said, "Similarly, Arabian camels and Bactrian camels are added up together in order to assess the zakat that the owner has to pay. They are all considered as camels. If there are more Arabian camels than Bactrians and the owner only has to pay one camel, the zakat collector takes it from the Arabian ones. If, however, there are more Bactrian camels he takes it from those. If there is an equal number of both, he takes the camel from whichever kind he wishes."
Malik said, "Similarly, cows and water buffaloes are added up together and are all considered as cattle. If there are more cows than water buffalo and the owner only has to pay one cow, the zakat collector takes it from the cows. If there are more water buffalo, he takes it from them. If there is an equal number of both, he takes the cow from whichever kind he wishes. So if zakat is necessary, it is assessed taking both kinds as one group."
Yahya said that Malik said, "No zakat is due from anyone who comes into possession of livestock, whether camels or cattle or sheep and goats, until a year has elapsed over them from the day he acquired them, unless he already had in his possession a nisab of livestock. (The nisab is the minimum amount on which zakat has to be paid, either five head of camels, or thirty cattle, or forty sheep and goats). If he already had five head of camels, or thirty cattle, or forty sheep and goats, and he then acquired additional camels, or cattle, or sheep and goats, either by trade, or gift, or inheritance, he must pay zakat on them when he pays the zakat on the livestock he already has, even if a year has not elapsed over the acquisition. And even if the additional livestock that he acquired has had zakat taken from it the day before he bought it, or the day before he inherited it, he must still pay the zakat on it when he pays the zakat on the livestock he already has "
Yahya said that Malik said, "This is the same situation as some one who has some silver on which he pays the zakat and then uses to buy some goods with from somebody else. He then has to pay zakat on those goods when he sells them. It could be that one man will have to pay zakat on them one day, and by the following day the other man will also have to pay."
Malik said, in the case of a man who had sheep and goats which did not reach the zakatable amount, and who then bought or inherited an additional number of sheep and goats well above the zakatable amount, that he did not have to pay zakat on all his sheep and goats until a year had elapsed over them from the day he acquired the new animals, whether he bought them or inherited them.This was because none of the livestock that a man had, whether it be camels, or cattle, or sheep and goats, was counted as a nisab until there was enough of any one kind for him to have to pay zakat on it. This was the nisab which is used for assessing the zakat on what the owner had additionally acquired, whether it were a large or small amount of livestock.
Malik said, "If a man has enough camels, or cattle, or sheep and goats, for him to have to pay zakat on each kind, and then he acquires another camel, or cow, or sheep, or goat, it must be included with the rest of his animals when he pays zakat on them "
Yahya said that Malik said, "This is what I like most out of what I heard about the matter."
Malik said, in the case of a man who does not have the animal required of him for the zakat, "If it is a two-year-old she-camel that he does not have, a three-year-old male camel is taken instead. If it is a three- or four- or five-year-old she-camel that he does not have, then he must buy the required animal so that he gives the collector what is due. I do not like it if the owner gives the collector the equivalent value."
Malik said, about camels used for carrying water, and cattle used for working water-wheels or ploughing, "In my opinion such animals are included when assessing zakat."
USC-MSA web (English) reference | : Book 17, Hadith 24 |
Arabic reference | : Book 17, Hadith 603 |
[Al-Bukhari and Muslim].
Reference | : Riyad as-Salihin 547 |
In-book reference | : Introduction, Hadith 547 |
Narrated Asma':
A woman asked the Prophet saying, "0 Allah's Apostle! My daughter got measles and her hair fell out. Now that I got her married, may I let her use false hair?" He said (to her), "Allah has cursed the lady who lengthens hair artificially and the one who gets her hair lengthened artificially."
Reference | : Sahih al-Bukhari 5941 |
In-book reference | : Book 77, Hadith 156 |
USC-MSA web (English) reference | : Vol. 7, Book 72, Hadith 824 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 5250 |
In-book reference | : Book 48, Hadith 211 |
English translation | : Vol. 6, Book 48, Hadith 5252 |
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying:
Reference | : Sahih Muslim 2886a |
In-book reference | : Book 54, Hadith 13 |
USC-MSA web (English) reference | : Book 41, Hadith 6893 |
(deprecated numbering scheme) |
Anas b. Malik reported that the Messenger of Allah (may peace be upon him) observed Qunut for one month Invoking curse upon Ri'l, Dhakwan, 'Usayya. those who disobeyed Allah and His Messenger (may peace be upon him).
Reference | : Sahih Muslim 677h |
In-book reference | : Book 5, Hadith 385 |
USC-MSA web (English) reference | : Book 4, Hadith 1440 |
(deprecated numbering scheme) |
مَوْضُوع (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1308 |
In-book reference | : Book 4, Hadith 718 |
Grade: | Da’if (Darussalam) |
Reference | : Jami` at-Tirmidhi 3473 |
In-book reference | : Book 48, Hadith 104 |
English translation | : Vol. 6, Book 45, Hadith 3473 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 1385 |
In-book reference | : Book 14, Hadith 22 |
English translation | : Vol. 2, Book 14, Hadith 1386 |
Another chain narrates with the addition of "and the drowned is a martyr."
قَالَ سُهَيْلٌ وَأَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ مِقْسَمٍ، عَنْ أَبِي صَالِحٍ، وَزَادَ، فِيهِ " وَالْغَرِقُ شَهِيدٌ " .
Reference | : Sunan Ibn Majah 2804 |
In-book reference | : Book 24, Hadith 52 |
English translation | : Vol. 4, Book 24, Hadith 2804 |
Reference | : Sunan an-Nasa'i 2880 |
In-book reference | : Book 24, Hadith 263 |
English translation | : Vol. 3, Book 24, Hadith 2883 |
Grade: | Sahih (Al-Albani) | صـحـيـح (الألباني) | حكم : |
Sunnah.com reference | : Book 56, Hadith 5 |
Arabic/English book reference | : Book 56, Hadith 1309 |
Malik related to me that he had heard that Said ibn al-Musayyab was asked about a mukatab who was shared between two men. One of them freed his portion and then the mukatab died and left a lot of money. Said replied, "The one who kept his kitaba is paid what remains due to him, and then they divide what is left between them both equally."
Malik said, "When a mukatab who fulfils his kitaba and becomes free dies, he is inherited from by the people who wrote his kitaba and their children and paternal relations - whoever is most deserving."
He said, "This is also for whoever is set free when he dies after being set free - his inheritance is for the nearest people to him of children or paternal relations who inherit by means of the wala'."
Malik said, "Brothers, written together in the same kitaba, are in the same position as children to each other when none of them have children written in the kitaba or born in the kitaba. When one of them dies and leaves property, he pays for them all that is against them of their kitaba and sets them free. The money left over after that goes to his children rather than his brothers."
USC-MSA web (English) reference | : Book 39, Hadith 10 |
Arabic reference | : Book 39, Hadith 1499 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 2440 |
In-book reference | : Book 16, Hadith 5 |
English translation | : Vol. 3, Book 16, Hadith 2440 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3735 |
In-book reference | : Book 18, Hadith 74 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4820 |
In-book reference | : Book 45, Hadith 115 |
English translation | : Vol. 5, Book 45, Hadith 4824 |
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) |
Sahl b. Abu Hathma and Rafi' b. Khadij reported that 'Abdullah b. Sahl b. Zaid and Muhayyisa b. Mas'ud b. Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found 'Abdullah b. Sahl having been killed. He buried him, and then came to Allah's Messenger (may peace be upon him). They were Huwayyisa b. Mas'ud and 'Abd al-Rahman b. Sahl, and he (the latter one) was the youngest of the people (those three who had come to seek an interview with the Holy Prophet) began to talk before his Companions (had spoken). Thereupon Allah's Messenger (may peace be upon him) said:
Reference | : Sahih Muslim 1669a |
In-book reference | : Book 28, Hadith 1 |
USC-MSA web (English) reference | : Book 16, Hadith 4119 |
(deprecated numbering scheme) |
Malik related to me from Hisham ibn Urwa that his father said that there was only one hadd against a man who slandered a group of people.
Malik said, "If they are on separate occasions there is still only one hadd against him."
Malik related to me from Abu'r-Rijal Muhammad ibn Abd ar-Rahman ibn Haritha ibn an-Numan al- Ansari, then from the Banu'n-Najar from his mother Amra bint Abd ar- Rahman that two men cursed each other in the time of Umar ibn al- Khattab. One of them said to the other, " By Allah, my father is not an adulterer and my mother is not an adulteress." Umar ibn al-Khattab asked advice about that. One person said, "He has praised his father and mother." Another said, "His father and mother have praise other than this. We think that he is to be flogged with the hadd." So Umar flogged him with the hadd of eighty lashes.
Malik said, "There is no hadd in our view except for slander, denial or insinuation, in which one sees that the speaker intends by that denial or slander. Then the hadd is completely imposed on the one who said it."
Malik said, "What is done in our community when a man denies that another man is from his father, is that he deserves the hadd. If the mother who is denied is a slave, then he deserves the hadd as well. '
USC-MSA web (English) reference | : Book 41, Hadith 19 |
Arabic reference | : Book 41, Hadith 1521 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 2510 |
In-book reference | : Book 15, Hadith 34 |
English translation | : Book 14, Hadith 2504 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2904 |
In-book reference | : Book 45, Hadith 30 |
English translation | : Vol. 5, Book 42, Hadith 2904 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 2065 |
In-book reference | : Book 12, Hadith 20 |
English translation | : Book 11, Hadith 2060 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3306 |
In-book reference | : Book 13, Hadith 220 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 4567 |
In-book reference | : Book 23, Hadith 52 |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 2191 |
In-book reference | : Book 33, Hadith 34 |
English translation | : Vol. 4, Book 7, Hadith 2191 |
Sunnah.com reference | : Book 4, Hadith 3 |
English translation | : Book 4, Hadith 625 |
Arabic reference | : Book 4, Hadith 600 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 939 |
In-book reference | : Book 5, Hadith 137 |
English translation | : Vol. 1, Book 5, Hadith 939 |
Abu Laila 'Abdullah b. 'Abd al-Rahman b. Sahl reported that the elderly persons of (the tribe) had informed Sahl b. Abu Hathma that 'Abdullah b. Sahl and Muhayyisa went out to Khaibar under some distress which had afflicted them. Muhayyisa came and informed that Abdutlah b. Sahl had been killed, and (his dead body) had been thrown in a well or in a ditch. He came to the Jews and said:
Reference | : Sahih Muslim 1669h |
In-book reference | : Book 28, Hadith 8 |
USC-MSA web (English) reference | : Book 16, Hadith 4126 |
(deprecated numbering scheme) |
Malik related to me that Zayd ibn Aslam said, "Usury in the Jahiliyya was that a man would give a loan to a man for a set term. When the term was due, he would say, 'Will you pay it off or increase me?' If the man paid, he took it. If not, he increased him in his debt and lengthened the term for him ."
Malik said, "The disapproved of way of doing things about which there is no dispute among us, is that a man should give a loan to a man for a term, and then the demander reduce it and the one from whom it is demanded pay it in advance. To us that is like someone who delays repaying his debt after it is due to his creditor and his creditor increases his debt." Malik said, "This is nothing else but usury. No doubt about it."
Malik spoke about a man who loaned one hundred dinars to a man for two terms. When it was due, the person who owed the debt said to him, "Sell me some goods, whose price is one hundred dinars in cash for one hundred and fifty on credit." Malik said, "This transaction is not good, and the people of knowledge still forbid it."
Malik said, "This is disapproved of because the creditor himself gives the debtor the price of what the man sells him, and he defers repayment of the hundred of the first transaction for the debtor for the term which is mentioned to him in the second transaction, and the debtor increases him with fifty dinars for his deferring him. That is disapproved of and it is not good. It also resembles the hadith of Zayd ibn Aslam about the transactions of the people of the Jahiliyya. When their debts were due, they said to the person with the debt, 'Either you pay in full or you increase it.' If they paid, they took it, and if not they increased debtors in their debts, and extended the term for them."
USC-MSA web (English) reference | : Book 31, Hadith 84 |
Arabic reference | : Book 31, Hadith 1371 |
Narrated Hudhaifa:
The Prophet said (to us), " List the names of those people who have announced that they are Muslims." So, we listed one thousand and five hundred men. Then we wondered, "Should we be afraid (of infidels) although we are one thousand and five hundred in number?" No doubt, we witnessed ourselves being afflicted with such bad trials that one would have to offer the prayer alone in fear.
Narrated Al-A`mash:
"We (listed the Muslims and) found them five hundred." And Abu Muawiya said, "Between six hundred to seven hundred."
حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، فَوَجَدْنَاهُمْ خَمْسَمِائَةٍ. قَالَ أَبُو مُعَاوِيَةَ مَا بَيْنَ سِتِّمِائَةٍ إِلَى سَبْعِمِائَةٍ.
Reference | : Sahih al-Bukhari 3060 |
In-book reference | : Book 56, Hadith 265 |
USC-MSA web (English) reference | : Vol. 4, Book 52, Hadith 293 |
(deprecated numbering scheme) |
Yahya said that he heard Malik say, "What is done in our community about some one who gives a gift not intending a reward is that he calls witnesses to it. It is affirmed for the one to whom it has been given unless the giver dies before the one to whom it was given receives the gift."
He said, "If the giver wants to keep the gift after he has had it witnessed, he cannot. If the recipient claims it from him, he takes it."
Malik said, "If some one gives a gift and then withdraws it and the recipient brings a witness to testify for him that he was given the gift, be it goods, gold, silver or animals, the recipient is made to take an oath. If he refuses, the giver is made to take an oath. If he also refuses to take an oath, he gives to the recipient what he claims from him if he has at least one witness. If he does not have a witness, he has nothing . "
Malik said, "If someone gives a gift not expecting anything in return and then the recipient dies, the heirs are in his place. If the giver dies before the recipient has received his gift, the recipient has nothing. That is because he was given a gift which he did not take possession of. If the giver wants to keep it, and he has called witnesses to the gift, he cannot do that. If the recipient claims his right he takes it."
USC-MSA web (English) reference | : Book 36, Hadith 41 |
Sunnah.com reference | : Book 10, Hadith 54 |
English translation | : Book 10, Hadith 1294 |
Arabic reference | : Book 10, Hadith 1255 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 2519 |
In-book reference | : Book 19, Hadith 8 |
English translation | : Vol. 3, Book 19, Hadith 2519 |
Sunnah.com reference | : Book 8, Hadith 35 |
English translation | : Book 8, Hadith 1005 |
Arabic reference | : Book 8, Hadith 998 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 1484 |
In-book reference | : Book 16, Hadith 26 |
English translation | : Vol. 2, Book 16, Hadith 1485 |
Grade: | Hasan because of corroborating evidence, this is a Da'if isnad, because of the weakness of Yazeed bin Abu Ziyad] (Darussalam) |
Reference | : Musnad Ahmad 961 |
In-book reference | : Book 5, Hadith 386 |
Abu Huraira reported Allah's Apostle (may peace be upon him) as saying:
Reference | : Sahih Muslim 2886c |
In-book reference | : Book 54, Hadith 15 |
USC-MSA web (English) reference | : Book 41, Hadith 6895 |
(deprecated numbering scheme) |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4486 |
In-book reference | : Book 40, Hadith 136 |
English translation | : Book 39, Hadith 4471 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 1525 |
In-book reference | : Book 17, Hadith 22 |
English translation | : Vol. 2, Book 17, Hadith 1526 |
That the Messenger of Allah (saw) said: "The forelocks of horses contain good until the Day of Judgement. The horse is for three (purposes): It is for one man a reward, and it is for one man a shelter (from poverty), and it is from one man a burden. As for the one who acquires it for the cause of Allah and then prepares it for that; it is for him a reward, nothing disappears into its stomach except that Allah writes it for him as a reward."
[Abu 'Eisa said:] This Hadith is Hasan Sahih. Malik bin Anas narrated similar to this Hadith from Zaid bin Aslam from Abu Salih from Abu Hurairah, from the Prophet (saws).
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 1636 |
In-book reference | : Book 22, Hadith 18 |
English translation | : Vol. 3, Book 20, Hadith 1636 |
Yahya said that he heard Malik say, "What is done in our community about a man who refers a creditor to another man for the debt he owes him is that if the one referred to goes bankrupt or dies, and does not leave enough to pay the debt, then the creditor has nothing against the one who referred him and the debt does not return to the first party."
Malik said, "This is the way of doing things about which there is no dispute in our community."
Malik said, "If a man has his debt to somebody taken on for him by another man and then the man who took it on dies or goes bankrupt, then whatever was taken on by him returns to the first debtor."
USC-MSA web (English) reference | : Book 36, Hadith 38 |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 2319 |
In-book reference | : Book 36, Hadith 16 |
English translation | : Vol. 4, Book 10, Hadith 2319 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 2190 |
In-book reference | : Book 12, Hadith 54 |
English translation | : Vol. 3, Book 12, Hadith 2190 |
Al-Mughira b. Shu'ba reported:
Reference | : Sahih Muslim 1682b |
In-book reference | : Book 28, Hadith 53 |
USC-MSA web (English) reference | : Book 16, Hadith 4171 |
(deprecated numbering scheme) |
Bushair b. Yasar reported that a person from the Ansar belonging to the tribe of Banu Haritha who was called 'Abdullah b. Sahl b. Zaid set out and the son of his uncle called Muhayyisa b. Mas'ud b. Zaid, the rest of the hadith is the same up to the words:
Reference | : Sahih Muslim 1669f |
In-book reference | : Book 28, Hadith 6 |
USC-MSA web (English) reference | : Book 16, Hadith 4124 |
(deprecated numbering scheme) |
Narrated Rafi' ibn Khadij:
A man of the Ansar was killed at Khaybar and his relatives went to the Prophet (saws) and mentioned that to him. He asked: Have you two witnesses who can testify to the murderer of your friend? They replied: Messenger of Allah! there was not a single Muslim present, but only Jews who sometimes have the audacity to do even greater crimes than this. He said: Then choose fifty of them and demand that they take an oath; but they refused and the Prophet (saws) paid the blood-wit himself.
Grade: | Sahih li ghairih (Al-Albani) | صحيح لغيره (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4524 |
In-book reference | : Book 41, Hadith 31 |
English translation | : Book 40, Hadith 4509 |
Malik said, "The imam does not come down and prostrate when he recites a piece of Qur'an requiring a prostration while he is on the mimbar."
Malik said, "The position with us is that there are eleven prescribed prostrations in the Qur'an, none of which are in the mufassal."
Malik said, "No-one should recite any of the pieces of Qur'an that require a prostration after the prayers of subh and asr. This is because the Messenger of Allah, may Allah bless him and grant him peace, forbade prayer after subh until after the sun had risen, and after asr until the sun had set, and prostration is part of the prayer. So no-one should recite any piece of Qur'an requiring a prostration during these two periods of time."
Malik was asked whether a menstruating woman could prostrate if she heard some-one reciting a passage of Qur'an requiring a prostration, and he said, "Neither a man nor a woman should prostrate unless they are ritually pure."
Malik was asked whether a man in the company of a woman who was reciting a passage of Qur'an requiring a prostration should prostrate with her, and he said, "He does not have to prostrate with her. The prostration is only obligatory for people who are with a man who is leading them. He recites the piece and they prostrate with him. Some one who hears a piece of Qur'an that requires a prostration being recited by a man who is not leading him in prayer does not have to do the prostration."
Sunnah.com reference | : Book 15, Hadith 18 |
USC-MSA web (English) reference | : Book 15, Hadith 16 |
Arabic reference | : Book 15, Hadith 488 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 2569 |
In-book reference | : Book 23, Hadith 135 |
English translation | : Vol. 3, Book 23, Hadith 2570 |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 2919 |
In-book reference | : Book 45, Hadith 45 |
English translation | : Vol. 5, Book 42, Hadith 2919 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 2561 |
In-book reference | : Book 23, Hadith 127 |
English translation | : Vol. 3, Book 23, Hadith 2562 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3474 |
In-book reference | : Book 16, Hadith 25 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 913 |
In-book reference | : Book 9, Hadith 106 |
English translation | : Vol. 2, Book 4, Hadith 913 |
Grade: | Muttafaqun 'alayh (Zubair `Aliza'i) | مُتَّفَقٌ عَلَيْهِ (الألباني) | حكم : |
متفق عليه (زبیر علی زئی) |
Reference | : Mishkat al-Masabih 52 |
In-book reference | : Book 1, Hadith 47 |
Narrated Uqbah ibn Amir al-Juhani:
The Prophet (saws) said: One who recites the Qur'an in a loud voice is like one who gives alms openly; and one who recites the Qur'an quietly is one who gives alms secretly.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1333 |
In-book reference | : Book 5, Hadith 84 |
English translation | : Book 5, Hadith 1328 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2580 |
In-book reference | : Book 23, Hadith 146 |
English translation | : Vol. 3, Book 23, Hadith 2581 |
مُتَّفَقٌ عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3803 |
In-book reference | : Book 19, Hadith 17 |
[Muslim].
وفي رواية له : " المسبل إزاره" يعني: المسبل إزاره وثوبه أسفل من الكعبين للخُيلاء.
Reference | : Riyad as-Salihin 1588 |
In-book reference | : Book 17, Hadith 78 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 3329 |
In-book reference | : Book 26, Hadith 134 |
English translation | : Vol. 4, Book 26, Hadith 3331 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 3977 |
In-book reference | : Book 36, Hadith 52 |
English translation | : Vol. 5, Book 36, Hadith 3977 |
Ibn ‘Umar said. `Umar (رضي الله عنه) told us: We were sitting with the Messenger of Allah (ﷺ) and he mentioned the same hadeeth, except that he said: No signs of travel were to be seen on him. And he- said: `Umar said: 1 waited for three (days), then the Messenger of Allah (ﷺ) said: “oʻUmar...”
Grade: | Lts isnad is Sahih, Muslim (8)] Sahih (Darussalam) [] (Darussalam) |
Reference | : Musnad Ahmad 367, 368 |
In-book reference | : Book 2, Hadith 270 |
It has been narrated on the authority of Abu Ishaq, that he heard Bara' talking about the Qur'anic verse:
Reference | : Sahih Muslim 1898a |
In-book reference | : Book 33, Hadith 206 |
USC-MSA web (English) reference | : Book 20, Hadith 4676 |
(deprecated numbering scheme) |
‘Uqbah b. ‘Amir said:
Mu’awiyah said: Rabi’ah b. Yazid narrated this tradition to me from Abu Idris and the authority of ‘Uqbah b.’Amir.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 169 |
In-book reference | : Book 1, Hadith 169 |
English translation | : Book 1, Hadith 169 |
Ibn ‘Abbas said “Hilal bin Umayyah accused his wife in the presence of Prophet (saws) of having committed adultery with Sharik bin Sahma’”. The Prophet (saws) said “Produce evidence or you must receive punishment on your back.” He said “Apostle of Allaah(saws) when one of us sees a man having intercourse with his wife should he go and seek evidence?” But the Prophet (saws) merely said “You must produce evidence or you must receive punishment on your back.” Hilal then said “By Him Who sent you with the Truth, I am speaking Truly. May Allaah send down something which will free my back from punishment. Then the following Qur’anic verses were revealed “And those who make charges against their spouses but have no witnesses except themselves” reciting till he reached “one of those who speak the truth”. The Prophet (saws) then returned and sent for them and they came (to him). Hilal bin Umayyah stood up and testified and the Prophet (saws) was saying “Allaah knows that one of you is lying. Will one of you repent?” Then the woman got up and testified, but when she was about to do it a fifth time saying that Allaah’s anger be upon her if he was one of those who spoke the truth, they said to her “this is the deciding one”. Ibn ‘Abbas said “She then hesitated and drew back so that we thought the she would withdraw(what she said) “Look and see whether she gives birth to a child with eyes looking as if they have antimony in them, wide buttocks and fat legs, if she did. Sharik bin Sahma’ will be its father. She then gave birth to a child of a similar description. The Prophet (saws) thereupon said “If it were not for what has already been stated in Allaah’s book I would have dealt severely with her.”
Abu Dawud said “This tradition has been transmitted by the people of Medina alone. They narrated the tradition of Hilal on the authority of Ibn Bashshar.”
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 2254 |
In-book reference | : Book 13, Hadith 80 |
English translation | : Book 12, Hadith 2246 |
Grade: | Da’if (Darussalam) |
Reference | : Sunan Ibn Majah 4298 |
In-book reference | : Book 37, Hadith 199 |
English translation | : Vol. 5, Book 37, Hadith 4298 |
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm from his father from Abdullah ibn Amr ibn Uthman from Abu Amra al-Ansari from Zayd ibn Khalid al-Juhani that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I not tell you who is the best of witnesses? The one who brings his testimony before he is asked for it, or tells his testimony before he is asked for it."
USC-MSA web (English) reference | : Book 36, Hadith 3 |
Arabic reference | : Book 36, Hadith 1404 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2581 |
In-book reference | : Book 23, Hadith 147 |
English translation | : Vol. 3, Book 23, Hadith 2582 |
Reference | : Mishkat al-Masabih 3656 |
In-book reference | : Book 17, Hadith 92 |
Grade: | Sahih (Al-Albani) | صـحـيـح (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 1109 |
In-book reference | : Book 44, Hadith 9 |
English translation | : Book 44, Hadith 1109 |
وَفِي رِوَايَةٍ: «مَثَلُ الشَّجَرَةِ الْخَضْرَاءِ فِي وَسَطِ الشَّجَرِ وَذَاكِرُ اللَّهِ فِي الْغَافِلِينَ مَثَلُ مِصْبَاحٍ فِي بَيْتٍ مُظْلِمٍ وَذَاكِرُ اللَّهِ فِي الْغَافِلِينَ يُرِيهِ اللَّهُ مَقْعَدَهُ مِنَ الْجَنَّةِ وَهُوَ حَيٌّ وَذَاكِرُ اللَّهِ فِي الْغَافِلِينَ يُغْفَرُ لَهُ بِعَدَدِ كُلِّ فَصِيحٍ وَأَعْجَمٍ» . وَالْفَصِيحُ: بَنُو آدَمَ وَالْأَعْجَمُ: الْبَهَائِم. رَوَاهُ رزين
لم تتمّ دراسته, لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2282, 2283 |
In-book reference | : Book 9, Hadith 57 |
Grade: | Sahih (Al-Albani) | صـحـيـح (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 440 |
In-book reference | : Book 24, Hadith 22 |
English translation | : Book 24, Hadith 440 |
Narrated Buraydah ibn al-Hasib:
The Prophet (saws) said: Judges are of three types, one of whom will go to Paradise and two to Hell. The one who will go to Paradise is a man who knows what is right and gives judgment accordingly; but a man who knows what is right and acts tyrannically in his judgment will go to Hell; and a man who gives judgment for people when he is ignorant will go to Hell.
Abu Dawud said: On this subject this is the soundest tradition, that is, the tradition of Ibn Buraidah: Judges are of three types.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 3573 |
In-book reference | : Book 25, Hadith 3 |
English translation | : Book 24, Hadith 3566 |