book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
قَالَ يَحْيَى حَدَّثَنَا مَالِكٌ، عَنْ هَاشِمِ بْنِ هَاشِمِ بْنِ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ، عَنْ عَبْدِ اللَّهِ بْنِ نِسْطَاسٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الأَنْصَارِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" مَنْ حَلَفَ عَلَى مِنْبَرِي آثِمًا تَبَوَّأَ مَقْعَدَهُ مِنَ النَّارِ " .

hadith_text_en:
Yahya said, Malik related to us from Hisham ibn Hisham ibn Utba
ibn Abi Waqqas from Abdullah ibn Nistas from Jabir ibn Abdullah al-
Ansari that the Messenger of Allah, may Allah bless him and grant him
peace, said, 'If someone swears a false oath near this mimbar of mine,
he will take his seat in the fire.' "


book_title_en: Muwatta Malik

book_author_en: Imam Malik ibn Anas

book_title_ar: موطأ مالك

book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_chapter_name_en: Judgements

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنِ الْعَلاَءِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ مَعْبَدِ بْنِ كَعْبٍ السَّلَمِيِّ، عَنْ أَخِيهِ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ الأَنْصَارِيِّ، عَنْ أَبِي أُمَامَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنِ اقْتَطَعَ حَقَّ امْرِئٍ مُسْلِمٍ بِيَمِينِهِ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَأَوْجَبَ لَهُ النَّارَ " . قَالُوا وَإِنْ كَانَ شَيْئًا يَسِيرًا يَا رَسُولَ اللَّهِ قَالَ " وَإِنْ كَانَ قَضِيبًا مِنْ أَرَاكٍ وَإِنْ كَانَ قَضِيبًا مِنْ أَرَاكٍ وَإِنْ كَانَ قَضِيبًا مِنْ أَرَاكٍ " . قَالَهَا ثَلاَثَ مَرَّاتٍ .

hadith_text_en:
Malik related to me from al-Ala ibn Abd ar-Rahman from Mabad ibn
Kab as-Salami from his brother Abdullah ibn Kab ibn Malik al-Ansari
from Abu Umama that the Messenger of Allah, may Allah bless him and
grant him peace, said, "Whoever cuts off the right of a muslim man by
his oath, Allah forbids him the Garden and obliges the Fire for him."
They said, "Even if it is something insignificant, Messenger of
Allah?" He said, "Even if it is a tooth-stick, even if it is a tooth-
stick," repeating it three times.


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: قَالَ يَحْيَى قَالَ مَالِكٌ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ، أَنَّهُ سَمِعَ أَبَا غَطَفَانَ بْنَ طَرِيفٍ الْمُرِّيَّ، يَقُولُ اخْتَصَمَ زَيْدُ بْنُ ثَابِتٍ الأَنْصَارِيُّ وَابْنُ مُطِيعٍ فِي دَارٍ كَانَتْ بَيْنَهُمَا إِلَى مَرْوَانَ بْنِ الْحَكَمِ وَهُوَ أَمِيرٌ عَلَى الْمَدِينَةِ فَقَضَى مَرْوَانُ عَلَى زَيْدِ بْنِ ثَابِتٍ بِالْيَمِينِ عَلَى الْمِنْبَرِ . فَقَالَ زَيْدُ بْنُ ثَابِتٍ أَحْلِفُ لَهُ مَكَانِي . قَالَ فَقَالَ مَرْوَانُ لاَ وَاللَّهِ إِلاَّ عِنْدَ مَقَاطِعِ الْحُقُوقِ . قَالَ فَجَعَلَ زَيْدُ بْنُ ثَابِتٍ يَحْلِفُ أَنَّ حَقَّهُ لَحَقٌّ . وَيَأْبَى أَنْ يَحْلِفَ عَلَى الْمِنْبَرِ - قَالَ - فَجَعَلَ مَرْوَانُ بْنُ الْحَكَمِ يَعْجَبُ مِنْ ذَلِكَ . قَالَ مَالِكٌ لاَ أَرَى أَنْ يُحَلَّفَ أَحَدٌ عَلَى الْمِنْبَرِ عَلَى أَقَلَّ مِنْ رُبُعِ دِينَارٍ وَذَلِكَ ثَلاَثَةُ دَرَاهِمَ .

hadith_text_en:
Yahya said that Malik had said from Da'ud ibn al-Husayn that he
heard Abu Ghatafan ibn Tarif al-Muriyi say, "Zayd ibn Thabit al-Ansari
and Ibn Muti had a dispute about a house which they shared. They went
to Marwan ibn al-Hakam who was the Amir of Madina. Marwan decided that
Zayd ibn Thabit must take an oath on the mimbar. Zayd ibn Thabit said,
'I swear to it where I am.' Marwan said, 'No, by Allah! only in the
place of sorting out claims (i.e. the mimbar).' Zayd ibn Thabit began
to take an oath that his right was true, and he refused to take an
oath near the mimbar. Marwan ibn al-Hakam began to wonder at that."

Malik said, "I do not think that anyone should be made to
take an oath near the mimbar for less than a fourth of a dinar, and
that is three dirhams."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
قَالَ يَحْيَى حَدَّثَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ يَغْلَقُ الرَّهْنُ " .

hadith_text_en:
Yahya said, "Malik related to us from Ibn Shihab from Sa'id ibn
al-Musayyab that the Messenger of Allah, may Allah bless him and grant
him peace, said, 'The pledge given as security is not forfeited.' "

Malik said, "The explanation of that according to what we
think - and Allah knows best - is that a man gives a pledge to
somebody in security for something. The pledge is superior to that for
which he pawned it. The pledger says to the pawn-broker, 'I will bring
you your due, after such-and-such a time. If not, the pledge is yours
for what it was pawned for.' "

Malik said, "This transaction
is not good and it is not halal. This is what was forbidden. If the
owner brings what he pledged it for after the period, it is his. I
think that the time condition is void."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said, "I heard Malik say that if a man pledges his garden
for a stated period and the fruits of that garden are ready before the
end of that period, the fruits are not included in the pledge with the
real estate, unless it is stipulated by the pledger in his pledge.
However, if a man receives a slave-girl as a pledge and she is
pregnant or she becomes pregnant after his taking her as a pledge, her
child is included with her.

"A distinction is made between
the fruit and the child of the slave-girl. The Messenger of Allah, may
Allah bless him and grant him peace, said, 'If someone sells a palm
which has been pollinated, the fruit belongs to the seller unless the
buyer stipulates its inclusion.' The undisputed way of doing things in
our community is that if a man sells a slave-girl or an animal with a
foetus in its womb, the foetus belongs to the buyer, whether or not
the buyer stipulates it. The palm is not like the animal. Fruit is not
like the foetus in its mother's womb. Part of what clarifies that is
also that it is the usage of people to have a man pawn the fruit of
the palm apart from the palm. No one pawns the foetus in its mother's
womb whether of slaves or animals."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he had heard Malik say, "The undisputed way of
doing things in our community concerning pledges is that in cases
where land or a house or an animal are known to have been destroyed
whilst in the possession of the broker of the pledge, and the
circumstances of the loss are known, the loss is against the pledger.
There is no deduction made from what is due to the broker at all. Any
pledge which perishes in the possession of the broker and the
circumstances of its loss are only known by his word, the loss is
against the broker and he is liable for its value. He is asked to
describe whatever was destroyed and then he is made to take an oath
about that description and what he loaned on security for it. "Then
people of discernment evaluate the description. If the pledge was
worth more than what the broker loaned, the pledger takes the extra.
If the assessed value of the pledge is less than what he was loaned,
the pledger is made to take an oath as to what the broker loaned and
he does not have to pay the extra which the broker loaned above the
assessed value of the pledge. If the pledger refuses to take an oath,
he has to give the broker the extra above the assessed value of the
pledge. If the broker says that he doesn't know the value of the
pledge, the pledger is made to take an oath on the description of the
pledge and that is his if he brings a matter which is not disapproved
of."

Malik said, "All this applies when the broker takes the
pledge and does not put it in the hands of another."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik speak about two men who had a
pledge between them. One of them undertook to sell his pledge, and the
other one had asked him to wait a year for his due. He said, "If it is
possible to divide the pledge, and the due of the one who asked him to
wait will not be decreased, half the pledge which is between them is
sold for him and he is given his due. If it is feared that his right
will be decreased, all the pledge is sold, and the one who undertook
to sell his pledge is given his due from that. If the one who asked
him to wait for his due is pleased in himself, half of the price is
paid to the pledger. If not, the pledgee is made to take an oath that
he only asked him to wait so that he could transfer my pledge to me in
its form.' Then he is given his due immediately."

Yahya said
that he heard Malik say about a slave whose master had pledged him and
the slave had property of his own, "The property of the slave is not
part of the pledge unless the broker stipulates that."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik speak about someone who pledged
goods as security for a loan, and they perished with the broker. The
one who took out the loan confirmed its specification. They agreed on
the amount of the loan, but challenged each other about the value of
the pledge, the pledger saying that it had been worth twenty dinars,
whilst the broker said that it had been worth only ten, and that the
amount loaned on security was twenty dinars. Malik said, "It is said
to the one in whose hand the pledge is, 'describe it.' If he describes
it he is made to take an oath on it and then the people of experience
evaluate that description. If the value is more than what was loaned
on security for it, it is said to the broker, 'Return the rest of his
due to the pledger.' If the value is less than what was loaned on
security for it, the broker takes the rest of his due from the
pledger. If the value is the exact amount of the loan, the pledge is
compensated for by the loan."

Yahya said that he heard Malik
say, "What is done in our community about two men who have a dispute
about an amount of money loaned on the security of a pledge - the
pledger claiming that he pledged it for ten dinars and the broker
insisting that he took the pledge as security for twenty dinars, and
the pledge is clearly in the possession of the broker - is that the
broker is made to take an oath when the value of the pledge is fully
known. If the value of the pledge is exactly what he swore that he had
loaned on security for it, the broker takes the pledge as his right.
He is more entitled to take precedence with an oath since he has
possession of the pledge. If the owner of the pledge wants to give him
the amount which he swore that he was owed, he can take the pledge
back. If the pledge is worth less than the twenty dinars he loaned,
then it is said to the pledger, 'Either you give him what he has sworn
to and take your pledge back, or you swear to what you said you
pledged it for.' If the pledger takes the oath, then what the broker
has increased over the value of the pledge will become invalid. If the
pledger does not take an oath, he must pay what the broker swore to."

Malik said, "If a pledge given on security for a loan
perishes, and both parties deny each other's rights, with the broker
who is owed the loan saying that he gave twenty dinars, and the
pledger who owes the loan saying that he was given only ten, and with
the broker who is owed the loan saying the pledge was worth ten
dinars, and the broker who owes the loan saying it was worth twenty,
then the broker who is owed the loan is asked to describe the pledge.
If he describes it, he must take an oath on its description. Then
people with experience of it evaluate that description. If the value
of the pledge is estimated to be more than what the broker claims it
was, he takes an oath as to what he claimed, and the pledger is given
what is over from the value of the pledge. If its value is less than
what the broker claims of it, he is made to take an oath as to what he
claims is his. Then he demands settlement according to the actual
value of the pledge. The one who owes the loan is then made to take an
oath on the extra amount which remains owing against him to the
claimant after the price of the pledge is reached. That is because the
broker becomes a claimant against the pledger. If he takes an oath,
the rest of what the broker swore to of what he claimed above the
value of the pledge is invalidated. If he draws back, he is bound to
pay what remains due to the broker after the value of the pledge."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik say, "What is done in our
community about a man who rents an animal for a journey to a specified
place and then he goes beyond that place and further, is that the
owner of the animal has a choice. If he wants to take extra rent for
his animal to cover the distance overstepped, he is given that on top
of the first rent and the animal is returned. If the owner of the
animal likes to sell the animal from the place where he over-steps, he
has the price of the animal on top of the rent. If, however, the hirer
rented the animal to go and return and then he overstepped when he
reached the city to which he rented him, the owner of the animal only
has half the first rent. That is because half of the rent is going,
and half of it is returning. If he oversteps with the animal, only
half of the first rent is obliged for him. Had the animal died when he
reached the city to which it was rented, the hirer would not be liable
and the renter would only have half the rent."

Malik said,
"That is what is done with people who overstep and dispute about what
they took the animal for."

Malik said, "It is also like that
with some one who takes qirad-money from his companion. The owner of
the property says to him, 'Do not buy such-and-such animals or such-
and-such goods.' He names them and forbids them and disapproves of his
money being invested in them. The one who takes the money then buys
what he was forbidden. By that, he intends to be liable for the money
and take the profit of his companion. When he does that, the owner of
the money has an option. If he wants to enter with him in the goods
according to the original stipulations between them about the profit,
he does so. If he likes, he has his capital guaranteed against the one
who took the capital and over stepped the mark."

Malik said,
"It is also like that with a man with whom another man invests some
goods. The owner of the property orders him to buy certain goods for
him which he names. He differs, and buys with the goods something
other than what he was ordered to buy. He exceeded his orders. The
owner of the goods has an option. If he wants to take what was bought
with his property, he takes it. If he wants the partner to be liable
for his capital he has that."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، قَضَى فِي امْرَأَةٍ أُصِيبَتْ مُسْتَكْرَهَةً بِصَدَاقِهَا عَلَى مَنْ فَعَلَ ذَلِكَ بِهَا . قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ الأَمْرُ عِنْدَنَا فِي الرَّجُلِ يَغْتَصِبُ الْمَرْأَةَ بِكْرًا كَانَتْ أَوْ ثَيِّبًا إِنَّهَا إِنْ كَانَتْ حُرَّةً فَعَلَيْهِ صَدَاقُ مِثْلِهَا وَإِنْ كَانَتْ أَمَةً فَعَلَيْهِ مَا نَقَصَ مِنْ ثَمَنِهَا وَالْعُقُوبَةُ فِي ذَلِكَ عَلَى الْمُغْتَصِبِ وَلاَ عُقُوبَةَ عَلَى الْمُغْتَصَبَةِ فِي ذَلِكَ كُلِّهِ وَإِنْ كَانَ الْمُغْتَصِبُ عَبْدًا فَذَلِكَ عَلَى سَيِّدِهِ إِلاَّ أَنْ يَشَاءَ أَنْ يُسَلِّمَهُ .

hadith_text_en:
Malik related to me from Ibn Shihab that Abd al-Malik ibn Marwan
gave a judgment that the rapist had to pay the raped woman her bride-
price.

Yahya said that he heard Malik say, "What is done in
our community about the man who rapes a woman, virgin or non-virgin,
if she is free, is that he must pay the bride-price of the like of
her. If she is a slave, he must pay what he has diminished of her
worth. The hadd-punishment in such cases is applied to the rapist, and
there is no punishment applied to the raped woman. If the rapist is a
slave, that is against his master unless he wishes to surrender him."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik say, "What is done in our
community about someone who consumed an animal without the permission
of its owner, is that he must pay its price on the day he consumed it.
He is not obliged to replace it with a similar animal nor does he
compensate the owner with any kind of animal. He must pay its price on
the day it was consumed, and giving the value is more equitable in
compensation for animals and goods."

Yahya said that he heard
Malik say about someone who consumes some food without the permission
of its owner, "He returns to the owner a like weight of the same kind
of food. Food is in the position of gold and silver. Gold and silver
are returned with gold and silver. The animal is not in the position
of gold in that. What distinguishes between them is the sunna and the
behaviour which is in force.

Yahya said that he heard Malik
say, "If a man is entrusted with some wealth and then trades with it
for himself and makes a profit, the profit is his because he is
responsible for the property until he returns it to its owner. "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: حَدَّثَنَا يَحْيَى، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ غَيَّرَ دِينَهُ فَاضْرِبُوا عُنُقَهُ " . وَمَعْنَى قَوْلِ النَّبِيِّ صلى الله عليه وسلم فِيمَا نُرَى - وَاللَّهُ أَعْلَمُ - " مَنْ غَيَّرَ دِينَهُ فَاضْرِبُوا عُنُقَهُ " . أَنَّهُ مَنْ خَرَجَ مِنَ الإِسْلاَمِ إِلَى غَيْرِهِ مِثْلُ الزَّنَادِقَةِ وَأَشْبَاهِهِمْ فَإِنَّ أُولَئِكَ إِذَا ظُهِرَ عَلَيْهِمْ قُتِلُوا وَلَمْ يُسْتَتَابُوا لأَنَّهُ لاَ تُعْرَفُ تَوْبَتُهُمْ وَأَنَّهُمْ كَانُوا يُسِرُّونَ الْكُفْرَ وَيُعْلِنُونَ الإِسْلاَمَ فَلاَ أَرَى أَنْ يُسْتَتَابَ هَؤُلاَءِ وَلاَ يُقْبَلُ مِنْهُمْ قَوْلُهُمْ وَأَمَّا مَنْ خَرَجَ مِنَ الإِسْلاَمِ إِلَى غَيْرِهِ وَأَظْهَرَ ذَلِكَ فَإِنَّهُ يُسْتَتَابُ فَإِنْ  تَابَ وَإِلاَّ قُتِلَ وَذَلِكَ لَوْ أَنَّ قَوْمًا كَانُوا عَلَى ذَلِكَ رَأَيْتُ أَنْ يُدْعَوْا إِلَى الإِسْلاَمِ وَيُسْتَتَابُوا فَإِنْ تَابُوا قُبِلَ ذَلِكَ مِنْهُمْ وَإِنْ لَمْ يَتُوبُوا قُتِلُوا وَلَمْ يُعْنَ بِذَلِكَ فِيمَا نُرَى وَاللَّهُ أَعْلَمُ مَنْ خَرَجَ مِنَ الْيَهُودِيَّةِ إِلَى النَّصْرَانِيَّةِ وَلاَ مِنَ النَّصْرَانِيَّةِ إِلَى الْيَهُودِيَّةِ وَلاَ مَنْ يُغَيِّرُ دِينَهُ مِنْ أَهْلِ الأَدْيَانِ كُلِّهَا إِلاَّ الإِسْلاَمَ فَمَنْ خَرَجَ مِنَ الإِسْلاَمِ إِلَى غَيْرِهِ وَأَظْهَرَ ذَلِكَ فَذَلِكَ الَّذِي عُنِيَ بِهِ وَاللَّهُ أَعْلَمُ .

hadith_text_en:
Yahya related to me from Malik from Zayd ibn Aslam that the
Messenger of Allah, may Allah bless him and grant him peace, said, "If
someone changes his deen - strike his neck!"

The meaning of
the statement of the Prophet, may Allah bless him and grant him peace,
in our opinion and Allah knows best, is that "if someone changes his
deen, strike his neck!" refers to those who leave Islam for other than
it - like the heretics and their like, about whom it is known. They
are killed without being called to tawba because their tawba is not
recognised. They were hiding their kufr and publishing their Islam, so
I do not think that one calls such people to tawba, and one does not
accept their word. As for the one who goes out of Islam to something
else and divulges it, one calls him to tawba. If he does not turn in
tawba, he is killed. If there are people in that situation, I think
that one should call them to Islam and call them to tawba. If they
turn in tawba, that is accepted from them. If they do not turn in
tawba, they are killed. That does not refer as we see it, and Allah
knows best, to those who come out of Judaism to Christianity or from
Christianity to Judaism, nor to someone who changes his deen from the
various forms of deen except for Islam. Whoever comes out of Islam to
other than it and divulges that, that is the one who is referred to,
and Allah knows best!


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدٍ الْقَارِيِّ، عَنْ أَبِيهِ، أَنَّهُ قَالَ قَدِمَ عَلَى عُمَرَ بْنِ الْخَطَّابِ رَجُلٌ مِنْ قِبَلِ أَبِي مُوسَى الأَشْعَرِيِّ فَسَأَلَهُ عَنِ النَّاسِ، فَأَخْبَرَهُ ثُمَّ، قَالَ لَهُ عُمَرُ هَلْ كَانَ فِيكُمْ مِنْ مُغَرِّبَةِ خَبَرٍ فَقَالَ نَعَمْ رَجُلٌ كَفَرَ بَعْدَ إِسْلاَمِهِ . قَالَ فَمَا فَعَلْتُمْ بِهِ قَالَ قَرَّبْنَاهُ فَضَرَبْنَا عُنُقَهُ . فَقَالَ عُمَرُ أَفَلاَ حَبَسْتُمُوهُ ثَلاَثًا وَأَطْعَمْتُمُوهُ كُلَّ يَوْمٍ رَغِيفًا وَاسْتَتَبْتُمُوهُ لَعَلَّهُ يَتُوبُ وَيُرَاجِعُ أَمْرَ اللَّهِ ثُمَّ قَالَ عُمَرُ اللَّهُمَّ إِنِّي لَمْ أَحْضُرْ وَلَمْ آمُرْ وَلَمْ أَرْضَ إِذْ بَلَغَنِي .

hadith_text_en:
Malik related to me from Abd ar-Rahman ibn Muhammad ibn Abdullah
ibn Abd al-Qari that his father said, "A man came to Umar ibn al-
Khattab from Abu Musa al-Ashari. Umar asked after various people, and
he informed him. Then Umar inquired, 'Do you have any recent news?' He
said, 'Yes. A man has become a kafir after his Islam.' Umar asked,
'What have you done with him?' He said, 'We let him approach and
struck off his head.' Umar said, 'Didn't you imprison him for three
days and feed him a loaf of bread every day and call on him to tawba
that he might turn in tawba and return to the command of Allah?' Then
Umar said, 'O Allah! I was not present and I did not order it and I am
not pleased since it has come to me!' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
حَدَّثَنَا يَحْيَى، عَنْ مَالِكٍ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ سَعْدَ بْنَ عُبَادَةَ، قَالَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم أَرَأَيْتَ إِنْ وَجَدْتُ مَعَ امْرَأَتِي رَجُلاً أَأُمْهِلُهُ حَتَّى آتِيَ بِأَرْبَعَةِ شُهَدَاءَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم
" نَعَمْ " .

hadith_text_en:
Yahya related to me from Malik from Suhayl ibn Abi Salih as-
Samman from his father from Abu Hurayra that Sad ibn Ubada said to the
Messenger of Allah, may Allah bless him and grant him peace, "What do
you think if I find a man with my wife? Shall I grant him a respite
until I bring four witnesses?" The Messenger of Allah, may Allah bless
him and grant him peace, replied, "Yes."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ رَجُلاً، مِنْ أَهْلِ الشَّامِ - يُقَالُ لَهُ ابْنُ خَيْبَرِيٍّ - وَجَدَ مَعَ امْرَأَتِهِ رَجُلاً فَقَتَلَهُ أَوْ قَتَلَهُمَا مَعًا فَأَشْكَلَ عَلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ الْقَضَاءُ فِيهِ فَكَتَبَ إِلَى أَبِي مُوسَى الأَشْعَرِيِّ يَسْأَلُ لَهُ عَلِيَّ بْنَ أَبِي طَالِبٍ عَنْ ذَلِكَ فَسَأَلَ أَبُو مُوسَى عَنْ ذَلِكَ عَلِيَّ بْنَ أَبِي طَالِبٍ فَقَالَ لَهُ عَلِيٌّ إِنَّ هَذَا الشَّىْءَ مَا هُوَ بِأَرْضِي عَزَمْتُ عَلَيْكَ لَتُخْبِرَنِّي . فَقَالَ لَهُ أَبُو مُوسَى كَتَبَ إِلَىَّ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ أَنْ أَسْأَلَكَ عَنْ ذَلِكَ . فَقَالَ عَلِيٌّ أَنَا أَبُو حَسَنٍ إِنْ لَمْ يَأْتِ بِأَرْبَعَةِ شُهَدَاءَ فَلْيُعْطَ بِرُمَّتِهِ .

hadith_text_en:
Malik related to me from Yahya ibn Said from Said ibn al-Musayyab
that a Syrian man called Ibn Khaybari found a man with his wife and
killed him, or killed them both. Muawiya ibn Abi Sufyan found it
difficult to make a decision and he wrote to Abu Musa al-Ashari to ask
Ali ibn Abi Talib for him about that. So Abu Musa asked Ali ibn Abi
Talib and AIi said to him, "Is this thing in my land? I adjure you,
you must tell me." Abu Musa explained to him how Muawiya ibn Abi
Sufyan had written him to ask Ali about it. Ali said, "I am Abu Hasan.
If he does not bring four witnesses, then let him be completely handed
over," (to the relatives of the murdered man).


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: قَالَ يَحْيَى قَالَ مَالِكٌ عَنِ ابْنِ شِهَابٍ، عَنْ سُنَيْنٍ أَبِي جَمِيلَةَ، رَجُلٌ مِنْ بَنِي سُلَيْمٍ أَنَّهُ وَجَدَ مَنْبُوذًا فِي زَمَانِ عُمَرَ بْنِ الْخَطَّابِ قَالَ فَجِئْتُ بِهِ إِلَى عُمَرَ بْنِ الْخَطَّابِ فَقَالَ مَا حَمَلَكَ عَلَى أَخْذِ هَذِهِ النَّسَمَةِ فَقَالَ وَجَدْتُهَا ضَائِعَةً فَأَخَذْتُهَا . فَقَالَ لَهُ عَرِيفُهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ رَجُلٌ صَالِحٌ . فَقَالَ لَهُ عُمَرُ أَكَذَلِكَ قَالَ نَعَمْ . فَقَالَ عُمَرُ بْنُ الْخَطَّابِ اذْهَبْ فَهُوَ حُرٌّ وَلَكَ وَلاَؤُهُ وَعَلَيْنَا نَفَقَتُهُ .

hadith_text_en:
Yahya said that Malik related from Ibn Shihab that Sunayn Abi
Jamila, a man from the Banu Sulaym, found an abandoned child in the
time of Umar ibn al-Khattab. Sunayn took him to Umar ibn al-Khattab.
He asked, "What has induced you to take this person?" He answered, "I
found him lost, so I took him.'' Umar's advisor said to him,' 'Amir
al-Muminin! He is a man who does good." Umar inquired of him, "Is it
so?" He replied, "Yes." Umar ibn al-Khattab said, "Go, he is free, and
you have his wala' inheritance, and we will provide for him."

Yahya said that he heard Malik say, "What is done in our community
about an abandoned child is that he is free, and his wala' inheritance
belongs to the muslims, and they inherit from him and pay his blood
money."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: قَالَ يَحْيَى عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّهَا قَالَتْ كَانَ عُتْبَةُ بْنُ أَبِي وَقَّاصٍ عَهِدَ إِلَى أَخِيهِ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنَّ ابْنَ وَلِيدَةِ زَمْعَةَ مِنِّي فَاقْبِضْهُ إِلَيْكَ . قَالَتْ فَلَمَّا كَانَ عَامُ الْفَتْحِ أَخَذَهُ سَعْدٌ وَقَالَ ابْنُ أَخِي قَدْ كَانَ عَهِدَ إِلَىَّ فِيهِ . فَقَامَ إِلَيْهِ عَبْدُ بْنُ زَمْعَةَ فَقَالَ أَخِي وَابْنُ وَلِيدَةِ أَبِي وُلِدَ عَلَى فِرَاشِهِ . فَتَسَاوَقَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ سَعْدٌ يَا رَسُولَ اللَّهِ ابْنُ أَخِي قَدْ كَانَ عَهِدَ إِلَىَّ فِيهِ . وَقَالَ عَبْدُ بْنُ زَمْعَةَ أَخِي وَابْنُ وَلِيدَةِ أَبِي وُلِدَ عَلَى فِرَاشِهِ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَةَ " . ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ " . ثُمَّ قَالَ لِسَوْدَةَ بِنْتِ زَمْعَةَ " احْتَجِبِي مِنْهُ " . لِمَا رَأَى مِنْ شَبَهِهِ بِعُتْبَةَ بْنِ أَبِي وَقَّاصٍ قَالَتْ فَمَا رَآهَا حَتَّى لَقِيَ اللَّهَ عَزَّ وَجَلَّ .

hadith_text_en:
Yahya said from Malik from Ibn Shihab from Urwa ibn az-Zubayr
that A'isha, the wife of the Prophet, may Allah bless him and grant
him peace, said, ''Utba ibn Abi Waqqas disclosed to his brother, Sad
ibn Abi Waqqas, that he was the father of the son of the slave-girl of
Zama, and made him promise to look after him (after his death). In the
year of the conquest, Sad took him and said, 'He is the son of my
brother. He covenanted with me about him.' Abd ibn Zama stood up and
said, 'He is my brother and the son of my father's slave-girl. He was
born on his bed.' They went to the Messenger of Allah, may Allah bless
him and grant him peace. Sad said, 'Messenger of Allah! He is the son
of my brother, he made a covenant with me about him.' Abd ibn Zama
said, 'He is my brother and the son of my father's slave-girl and was
born on my father's bed.' The Messenger of Allah, may Allah bless him
and grant him peace, said, 'He is yours, Abd ibn Zama.' Then the
Messenger of Allah, may Allah bless him and grant him peace, said, 'A
child belongs to the household (where he was born) and the adulterer
is stoned.' Then he told Sawda bint Zama, 'Veil yourself from him,'
since he saw in him a resemblance to Utba ibn Abi Waqqas." A'isha
added, "He did not see her until he met Allah, the Mighty, the
Majestic!"


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ الْهَادِي، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ، أَنَّ امْرَأَةً، هَلَكَ عَنْهَا زَوْجُهَا فَاعْتَدَّتْ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ثُمَّ تَزَوَّجَتْ حِينَ حَلَّتْ فَمَكَثَتْ عِنْدَ زَوْجِهَا أَرْبَعَةَ أَشْهُرٍ وَنِصْفَ شَهْرٍ ثُمَّ وَلَدَتْ وَلَدًا تَامًّا فَجَاءَ زَوْجُهَا إِلَى عُمَرَ بْنِ الْخَطَّابِ فَذَكَرَ ذَلِكَ لَهُ فَدَعَا عُمَرُ نِسْوَةً مِنْ نِسَاءِ الْجَاهِلِيَّةِ قُدَمَاءَ فَسَأَلَهُنَّ عَنْ ذَلِكَ فَقَالَتِ امْرَأَةٌ مِنْهُنَّ أَنَا أُخْبِرُكَ عَنْ هَذِهِ الْمَرْأَةِ هَلَكَ عَنْهَا زَوْجُهَا حِينَ حَمَلَتْ مِنْهُ فَأُهْرِيقَتْ عَلَيْهِ الدِّمَاءُ فَحَشَّ وَلَدُهَا فِي بَطْنِهَا فَلَمَّا أَصَابَهَا زَوْجُهَا الَّذِي نَكَحَهَا وَأَصَابَ الْوَلَدَ الْمَاءُ تَحَرَّكَ الْوَلَدُ فِي بَطْنِهَا وَكَبِرَ . فَصَدَّقَهَا عُمَرُ بْنُ الْخَطَّابِ وَفَرَّقَ بَيْنَهُمَا وَقَالَ عُمَرُ أَمَا إِنَّهُ لَمْ يَبْلُغْنِي عَنْكُمَا إِلاَّ خَيْرٌ وَأَلْحَقَ الْوَلَدَ بِالأَوَّلِ .

hadith_text_en:
Malik related to me from Yazid ibn Abdullah ibn al-Hadi from
Muhammad ibn Ibrahim ibn al-Harith at-Taymi from Sulayman ibn Yasar
from Abdullah ibn Abi Umayya that a woman's husband died, and she did
the idda of four months and ten days. Then she married when she was
free to marry. She stayed with her husband for four and a half months,
then gave birth to a fully developed child. Her husband went to Umar
ibn al-Khattab and mentioned that to him, so Umar called some of the
old women of the Jahiliyya and asked them about that. One of the women
said, "I will tell you what happened with this woman. When her husband
died, she was pregnant by him, but then the blood flowed from her
because of his death and the child became dry in her womb. When her
new husband had intercourse with her and the water reached the child,
the child moved in the womb and grew." Umar ibn al-Khattab believed
her and separated them (until she had completed her idda). Umar said,
"Only good has reached me about you two," and he connected the child
to the first husband.


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، كَانَ يُلِيطُ أَوْلاَدَ الْجَاهِلِيَّةِ بِمَنِ ادَّعَاهُمْ فِي الإِسْلاَمِ فَأَتَى رَجُلاَنِ كِلاَهُمَا يَدَّعِي وَلَدَ امْرَأَةٍ فَدَعَا عُمَرُ بْنُ الْخَطَّابِ قَائِفًا فَنَظَرَ إِلَيْهِمَا فَقَالَ الْقَائِفُ لَقَدِ اشْتَرَكَا فِيهِ فَضَرَبَهُ عُمَرُ بْنُ الْخَطَّابِ بِالدِّرَّةِ ثُمَّ دَعَا الْمَرْأَةَ فَقَالَ أَخْبِرِينِي خَبَرَكِ فَقَالَتْ كَانَ هَذَا - لأَحَدِ الرَّجُلَيْنِ - يَأْتِينِي . وَهِيَ فِي إِبِلٍ لأَهْلِهَا فَلاَ يُفَارِقُهَا حَتَّى يَظُنَّ وَتَظُنَّ أَنَّهُ قَدِ اسْتَمَرَّ بِهَا حَبَلٌ ثُمَّ انْصَرَفَ عَنْهَا فَأُهْرِيقَتْ عَلَيْهِ دِمَاءٌ ثُمَّ خَلَفَ عَلَيْهَا هَذَا - تَعْنِي الآخَرَ - فَلاَ أَدْرِي مِنْ أَيِّهِمَا هُوَ قَالَ فَكَبَّرَ الْقَائِفُ فَقَالَ عُمَرُ لِلْغُلاَمِ وَالِ أَيَّهُمَا شِئْتَ .

hadith_text_en:
Malik related to me from Yahya ibn Said from Sulayman ibn Yasar
that Umar ibn al-Khattab used to attach the children of the Jahiliyya
to whoever claimed them in Islam. Two men came and each of them
claimed a woman's child. Umar ibn al-Khattab summoned a person who
scrutinized features and he looked at them. The scrutinizer said,
"They both share in him." Umar ibn al-Khattab hit him with a whip.
Then he summoned the woman, and said, "Tell me your tale." She said,
"It was this one (indicating one of the two men) who used to come to
me while I was with my people's camels. He did not leave me until he
thought and I thought that I was pregnant. Then he left me, and blood
flowed from me, and this other one took his place. I do not know from
which of them the child is." The scrutinizer said, "Allah is greater."
Umar said to the child, "Go to whichever of them you wish."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ، أَوْ عُثْمَانَ بْنَ عَفَّانَ قَضَى أَحَدُهُمَا فِي امْرَأَةٍ غَرَّتْ رَجُلاً بِنَفْسِهَا وَذَكَرَتْ أَنَّهَا حُرَّةٌ فَتَزَوَّجَهَا فَوَلَدَتْ لَهُ أَوْلاَدًا فَقَضَى أَنْ يَفْدِيَ وَلَدَهُ بِمِثْلِهِمْ . قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ وَالْقِيمَةُ أَعْدَلُ فِي هَذَا إِنْ شَاءَ اللَّهُ .

hadith_text_en:
Malik related to me that he had heard that Umar ibn al-Khattab or
Uthman ibn Affan gave a judgement about a slave woman who misled a man
about herself and said that she was free. He married her and she bore
children. It was decided that he should ransom his children with their
like of slaves.

Yahya said that he heard Malik say, "To
ransom them with their price is more equitable in this case, Allah
willing."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik say, "The way of doing things
generally agreed upon in our community in the case of a man who dies
and has sons and one of them claims, 'My father confirmed that so-and-
so was his son,' is that the relationship is not established by the
testimony of one man, and the confirmation of the one who confirmed it
is only permitted as regards his own share in the division of his
father's property. The one testified for is only given his due from
the share of the testifier."

Malik said, "An example of this
is that a man dies leaving two sons, and 600 dinars. Each of them
takes 300 dinars. Then one of them testifies that his deceased father
confirmed that so-and-so was his son. The one who testifies is obliged
to give 100 dinars to the one thus connected. This is half of the
inheritance of the one thought to be related, had he been related. If
the other confirms him, he takes the other 100 and so he completes his
right and his relationship is established. His position is similar to
that of a woman who confirms a debt against her father or her husband
and the other heirs deny it. She must pay to the person whose debt she
confirms, the amount according to her share of the full debt, had it
been confirmed against all the heirs. If the woman inherits an eighth,
she pays the creditor an eighth of his debt. If a daughter inherits a
half, she pays the creditor half of his debt. Whichever women confirm
him, pay him according to this.

Malik said, "If a man's
testimony is in agreement with what the woman testified to, that so-
and-so had a debt against his father, the creditor is made to take an
oath with one witness and he is given all his due. This is not the
position with women because a man's testimony is allowed and the
creditor must take an oath with the testimony of his witness, and take
all his due. If he does not take an oath, he only takes from the
inheritance of the one who confirmed him according to his share of the
debt, because he confirmed his right and the other heirs denied it. It
is permitted for him to confirm it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: قَالَ يَحْيَى قَالَ مَالِكٌ عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ أَبِيهِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَالَ مَا بَالُ رِجَالٍ يَطَئُونَ وَلاَئِدَهُمْ ثُمَّ يَعْزِلُوهُنَّ لاَ تَأْتِينِي وَلِيدَةٌ يَعْتَرِفُ سَيِّدُهَا أَنْ قَدْ أَلَمَّ بِهَا إِلاَّ أَلْحَقْتُ بِهِ وَلَدَهَا فَاعْزِلُوا بَعْدُ أَوِ اتْرُكُوا .

hadith_text_en:
Yahya said that Malik related from Ibn Shihab from Salim ibn
Abdullah ibn Umar from his father that Umar ibn al-Khattab said,
"What's the matter with men who have intercourse with their slave-
girls and then dismiss them? No slave-girl comes to me whose master
confesses that he has had intercourse with her but that I connect her
child to him, whether or not he has practised coitus interruptus or
stopped having intercourse with her."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ صَفِيَّةَ بِنْتِ أَبِي عُبَيْدٍ، أَنَّهَا أَخْبَرَتْهُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ مَا بَالُ رِجَالٍ يَطَئُونَ وَلاَئِدَهُمْ ثُمَّ يَدَعُوهُنَّ يَخْرُجْنَ لاَ تَأْتِينِي وَلِيدَةٌ يَعْتَرِفُ سَيِّدُهَا أَنْ قَدْ أَلَمَّ بِهَا إِلاَّ قَدْ أَلْحَقْتُ بِهِ وَلَدَهَا فَأَرْسِلُوهُنَّ بَعْدُ أَوْ أَمْسِكُوهُنَّ . قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ الأَمْرُ عِنْدَنَا فِي أُمِّ الْوَلَدِ إِذَا جَنَتْ جِنَايَةً ضَمِنَ سَيِّدُهَا مَا بَيْنَهَا وَبَيْنَ قِيمَتِهَا وَلَيْسَ لَهُ أَنْ يُسَلِّمَهَا وَلَيْسَ عَلَيْهِ أَنْ يَحْمِلَ مِنْ جِنَايَتِهَا أَكْثَرَ مِنْ قِيمَتِهَا .

hadith_text_en:
Malik related to me from Nafi that Safiyya bint Abi Ubayd
informed him that Umar ibn al-Khattab said, "What is the matter with
men who have intercourse with their slave-girls and then leave them to
go? No slave-girl comes to me whose master confesses that he has had
intercourse with her but that I connect her child to him, whether or
not he has practised coitus interruptus or left off from intercourse
with her."

Yahya said that he heard Malik say, "What is done
in our community about an umm walad who commits a crime is that her
master is liable for what she has done up to her value. He does not
have to surrender her, and he cannot be made to bear more than her
value for her crime."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله  عليه وسلم قَالَ
" مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَهُ وَلَيْسَ لِعِرْقٍ ظَالِمٍ حَقٌّ " .

hadith_text_en:
Yahya related from Malik from Hisham ibn Urwa from his father
that the Messenger of Allah, may Allah bless him and grant him peace,
said, "If anyone revives dead land, it belongs to him, and the unjust
root has no right."

Malik explained, "The unjust root is
whatever is taken, or planted without right."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَالَ مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَهُ . قَالَ مَالِكٌ وَعَلَى ذَلِكَ الأَمْرُ عِنْدَنَا .

hadith_text_en:
Malik related to me from Ibn Shihab from Salim ibn Abdullah from
his father that Umar ibn al-Khattab said, "Whoever revives dead land,
it belongs to him."

Malik said, "That is what is done in our
community."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ فِي سَيْلِ مَهْزُورٍ وَمُذَيْنِبٍ
" يُمْسَكُ حَتَّى الْكَعْبَيْنِ ثُمَّ يُرْسِلُ الأَعْلَى عَلَى الأَسْفَلِ " .

hadith_text_en:
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn
Muhammad ibn Amr ibn Hazm that he heard that the Messenger of Allah,
may Allah bless him and grant him peace, said about the flood-channels
of Mahzur and Mudhaynib (in Madina), "Dam them systematically, so that
the water is diverted into each property in turn up to ankle level,
starting upstream."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ يُمْنَعُ فَضْلُ الْمَاءِ لِيُمْنَعَ بِهِ الْكَلأُ " .

hadith_text_en:
Malik related to me from Abu'z-Zinad from al-Araj from Abu
Hurayra that the Messenger of Allah, may Allah bless him and grant him
peace, said, "Excess water is not withheld in order to prevent herbage
from growing."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، عَنْ أَبِي الرِّجَالِ، مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أُمِّهِ، عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ أَنَّهَا أَخْبَرَتْهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ يُمْنَعُ نَقْعُ بِئْرٍ " .

hadith_text_en:
Malik related to me from Abu'r-Rijal Muhammad ibn Abd ar-Rahman
from his mother Amra bint Abd ar-Rahman that she informed him that the
Messenger of Allah, may Allah bless him and grant him peace, said, "Do
not withhold the surplus water of a well from people."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَمْرِو بْنِ يَحْيَى الْمَازِنِيِّ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ ضَرَرَ وَلاَ ضِرَارَ " .

hadith_text_en:
Yahya related to me from Malik from Amr ibn Yahya al-Mazini from
his father that the Messenger of Allah, may Allah bless him and grant
him peace, said, "There is no injury nor return of injury."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ يَمْنَعُ أَحَدُكُمْ جَارَهُ خَشَبَةً يَغْرِزُهَا فى جِدَارِهِ " . ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ مَا لِي أَرَاكُمْ عَنْهَا مُعْرِضِينَ وَاللَّهِ لأَرْمِيَنَّ بِهَا بَيْنَ أَكْتَافِكُمْ .

hadith_text_en:
Malik related to me from Ibn Shihab from al-Araj from Abu Hurayra
that the Messenger of Allah, may Allah bless him and grant him peace,
said, "No one should prevent his neighbour from fixing a wooden peg in
his wall." Then Abu Hurayra said, "Why do I see you turning away from
it? By Allah! I shall keep on at you about it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ عَمْرِو بْنِ يَحْيَى الْمَازِنِيِّ، عَنْ أَبِيهِ، أَنَّ الضَّحَّاكَ بْنَ خَلِيفَةَ، سَاقَ خَلِيجًا لَهُ مِنَ الْعُرَيْضِ فَأَرَادَ أَنْ يَمُرَّ بِهِ فِي أَرْضِ مُحَمَّدِ بْنِ مَسْلَمَةَ فَأَبَى مُحَمَّدٌ . فَقَالَ لَهُ الضَّحَّاكُ لِمَ تَمْنَعُنِي وَهُوَ لَكَ مَنْفَعَةٌ تَشْرَبُ بِهِ أَوَّلاً وَآخِرًا وَلاَ يَضُرُّكَ . فَأَبَى مُحَمَّدٌ فَكَلَّمَ فِيهِ الضَّحَّاكُ عُمَرَ بْنَ الْخَطَّابِ فَدَعَا عُمَرُ بْنُ الْخَطَّابِ مُحَمَّدَ بْنَ مَسْلَمَةَ فَأَمَرَهُ أَنْ يُخَلِّيَ سَبِيلَهُ فَقَالَ مُحَمَّدٌ لاَ . فَقَالَ عُمَرُ لِمَ تَمْنَعُ أَخَاكَ مَا يَنْفَعُهُ وَهُوَ لَكَ نَافِعٌ تَسْقِي بِهِ أَوَّلاً وَآخِرًا وَهُوَ لاَ يَضُرُّكَ . فَقَالَ مُحَمَّدٌ لاَ وَاللَّهِ . فَقَالَ عُمَرُ وَاللَّهِ لَيَمُرَّنَّ بِهِ وَلَوْ عَلَى بَطْنِكَ . فَأَمَرَهُ عُمَرُ أَنْ يَمُرَّ بِهِ فَفَعَلَ الضَّحَّاكُ .

hadith_text_en:
Malik related to me from Amr ibn Yahya al-Mazini from his father
that ad-Dahhak ibn Khalifa watered his irrigation ditch from a large
source of water. He wanted to have it pass through the land of
Muhammad ibn Maslama, and Muhammad refused. Ad-Dahhak said to him,
"Why do you prevent me? It will benefit you. You can drink from it
first and last and it will not harm you." Muhammed refused so ad-
Dahhak spoke about it to Umar ibn al-Khattab, and Umar ibn al-Khattab
summoned Muhammad ibn Maslama and ordered him to clear the way.
Muhammad said, "No." Umar said, "Why do you prevent your brother from
what will benefit him and is also useful for you? You will take water
from it first and last and it will not harm you."

Muhammad
said, "No, by Allah!" Umar said, "By Allah, he will pass it through,
even if it is over your belly!" Umar ordered him to allow its passage
and ad-Dahhak did so.


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ عَمْرِو بْنِ يَحْيَى الْمَازِنِيِّ، عَنْ أَبِيهِ، أَنَّهُ قَالَ كَانَ فِي حَائِطِ جَدِّهِ رَبِيعٌ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ فَأَرَادَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ أَنْ يُحَوِّلَهُ إِلَى نَاحِيَةٍ مِنَ الْحَائِطِ هِيَ أَقْرَبُ إِلَى أَرْضِهِ فَمَنَعَهُ صَاحِبُ الْحَائِطِ فَكَلَّمَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ عُمَرَ بْنَ الْخَطَّابِ فِي ذَلِكَ فَقَضَى لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ بِتَحْوِيلِهِ .

hadith_text_en:
Malik related to me from Amr ibn Yahya al-Mazini that his father
said, "There was a stream in my grand-father's garden belonging to Abd
ar-Rahman ibn Awf Abd ar-Rahman ibn Awf wanted to transfer it to a
corner of the garden nearer to his land, and the owner of the garden
prevented him. Abd ar-Rahman ibn Awf spoke to Umar ibn al-Khattab
about it, and he gave a judgement to Abd ar-Rahman ibn Awf that he
should transfer it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ ثَوْرِ بْنِ زَيْدٍ الدِّيلِيِّ، أَنَّهُ قَالَ بَلَغَنِي أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" أَيُّمَا دَارٍ أَوْ أَرْضٍ قُسِمَتْ فِي الْجَاهِلِيَّةِ فَهِيَ عَلَى قَسْمِ الْجَاهِلِيَّةِ وَأَيُّمَا دَارٍ أَوْ أَرْضٍ أَدْرَكَهَا الإِسْلاَمُ وَلَمْ تُقْسَمْ فَهِيَ عَلَى قَسْمِ الإِسْلاَمِ " . قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ فِيمَنْ هَلَكَ وَتَرَكَ أَمْوَالاً بِالْعَالِيَةِ وَالسَّافِلَةِ إِنَّ الْبَعْلَ لاَ يُقْسَمُ مَعَ النَّضْحِ إِلاَّ أَنْ يَرْضَى أَهْلُهُ بِذَلِكَ وَإِنَّ الْبَعْلَ يُقْسَمُ مَعَ الْعَيْنِ إِذَا كَانَ يُشْبِهُهَا وَأَنَّ الأَمْوَالَ إِذَا كَانَتْ بِأَرْضٍ وَاحِدَةٍ الَّذِي بَيْنَهُمَا مُتَقَارِبٌ أَنَّهُ يُقَامُ كُلُّ مَالٍ مِنْهَا ثُمَّ يُقْسَمُ بَيْنَهُمْ وَالْمَسَاكِنُ وَالدُّورُ بِهَذِهِ الْمَنْزِلَةِ .

hadith_text_en:
Yahya related to me from Malik that Thawr ibn Zayd ad-Dili said,
"I heard that the Messenger of Allah, may Allah bless him and grant
him peace, said, 'A house or land that has been divided in the
Jahiliyya, it is according to the division of the Jahiliyya. A house
or land which has not been divided before the coming of Islam is
divided according to Islam.' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik speak about a man who died and
left properties in Aliya and Safila (outlying districts of Madina). He
said, "Unirrigated naturally watered land is not in the same category
as irrigated land unless the family are satisfied with that.
Unirrigated land is only in the same category as land with a spring
when it resembles it. When the properties are in one land, and are
close together, each individual property is evaluated and then divided
between the heirs. Dwellings and houses are in the same position."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ حَرَامِ بْنِ سَعْدِ بْنِ مُحَيِّصَةَ، أَنَّ نَاقَةً، لِلْبَرَاءِ بْنِ عَازِبٍ دَخَلَتْ حَائِطَ رَجُلٍ فَأَفْسَدَتْ فِيهِ فَقَضَى رَسُولُ اللَّهِ صلى الله عليه وسلم أَنَّ عَلَى أَهْلِ الْحَوَائِطِ حِفْظَهَا بِالنَّهَارِ وَأَنَّ مَا أَفْسَدَتِ الْمَوَاشِي بِاللَّيْلِ ضَامِنٌ عَلَى أَهْلِهَا .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Haram ibn Sad
ibn Muhayyisa that a female camel of al-Bara ibn Azib entered the
garden of a man and it did some damage to it. The Messenger of Allah,
may Allah bless him and grant him peace, gave a judgement that the
people of the garden were responsible for guarding it in the day, and
the owner of the animals was liable for what the animals destroyed at
night.


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ يَحْيَى بْنِ عَبْدِ الرَّحْمَنِ بْنِ حَاطِبٍ، أَنَّ رَقِيقًا، لِحَاطِبٍ سَرَقُوا نَاقَةً لِرَجُلٍ مِنْ مُزَيْنَةَ فَانْتَحَرُوهَا فَرُفِعَ ذَلِكَ إِلَى عُمَرَ بْنِ الْخَطَّابِ فَأَمَرَ عُمَرُ كَثِيرَ بْنَ الصَّلْتِ أَنْ يَقْطَعَ أَيْدِيَهُمْ ثُمَّ قَالَ عُمَرُ أَرَاكَ تُجِيعُهُمْ . ثُمَّ قَالَ عُمَرُ وَاللَّهِ لأُغَرِّمَنَّكَ غُرْمًا يَشُقُّ عَلَيْكَ ثُمَّ قَالَ لِلْمُزَنِيِّ كَمْ ثَمَنُ نَاقَتِكَ فَقَالَ الْمُزَنِيُّ قَدْ كُنْتُ وَاللَّهِ أَمْنَعُهَا مِنْ أَرْبَعِمِائَةِ دِرْهَمٍ . فَقَالَ عُمَرُ أَعْطِهِ ثَمَانَمِائَةِ دِرْهَمٍ . قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ وَلَيْسَ عَلَى هَذَا الْعَمَلُ عِنْدَنَا فِي تَضْعِيفِ الْقِيمَةِ وَلَكِنْ مَضَى أَمْرُ النَّاسِ عِنْدَنَا عَلَى أَنَّهُ إِنَّمَا يَغْرَمُ الرَّجُلُ قِيمَةَ الْبَعِيرِ أَوِ الدَّابَّةِ يَوْمَ يَأْخُذُهَا .

hadith_text_en:
Malik related to me from Hisham ibn Urwa from his father from
Yahya ibn Abd ar-Rahman ibn Hatib that some slaves of Hatib stole a
she-camel belonging to a man from the Muzayna tribe and they
slaughtered it. The case was brought before Umar ibn al-Khattab, and
Umar ordered Kathir ibn as-Salt to cut off their hands. Then Umar said
to Habib, "I think you must be starving them," and he added, "By
Allah! I will make you pay such a fine that it will be heavy for you."
He enquired of the man from the Muzayna tribe, "What was the price of
your camel?" The Muzayni said, "By Allah, I refused to sell her for
400 dirhams.'' Umar said, ''Give him 800 dirhams."

Yahya said
that he heard Malik say, "Doubling the price is not the behaviour of
our community. What people have settled on among us is that the man is
obliged to pay the value of the camel or animal on the day he took
it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik say, "What is done in our
community about injury to a domestic animal, is that the one who
injures it must pay the amount by which he has diminished the animal's
price."

Yahya said that he heard Malik speak about a camel
who attacked a man and he feared for himself and killed it or
hamstrung it. He said, "If he has a clear proof that it was heading
for him and had attacked him, there are no damages against him. If
there is no clear proof except his word, he is responsible for the
camel."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya related that he heard Malik say that if a man gave a washer
a garment to dye and he dyed it, and then the owner of the garment
said, "I did not order you to use this dye," and the  washer protested
that he had done so, then the washer was to be believed. It was the
same with the tailor and the gold-smith. They took an oath about it
unless they produced something they would not normally have been
employed to do. In that situation their statement was not allowed and
the owner of the garment had to take an oath . If he rejected it and
refused to swear, then the dyer was made to take an oath.

Yahya said, "I heard Malik speak about a dyer who was given a garment
and he made a mistake and gave it to another man and the one to whom
he gave it wore it. He said, 'The one who wore it has no damages
against him, and the washer pays damages to the owner of the garment.
That is when the man wears the garment which was given him without
recognizing that it is not his. If he wears it knowing that it is not
his garment, he is responsible for it.' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
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."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik say, "If a man buys a garment
which has a defect, a burn or something else, which the seller knows
about and that is testified against him or he confirms it, and the man
who has bought it causes a new tear which decreases the price of the
garment, and then he learns about the original defect, he can return
it to the seller and he is not liable for his tearing it.

"If
a man buys a garment which has a defect of a burn or flaw, and the one
who sold it to him claims that he did not know about it, and the buyer
has cut the garment or dyed it, then the buyer has an option . If he
wishes, he can have a reduction according to what the burn or flaw
detracts from the price of the garment and he can keep the garment, or
if he wishes to pay damages for what the cutting or dyeing has
decreased of the price of the garment and return it, he can do so.

"If the buyer has dyed the garment with a dye which increases
the value, the buyer has an option. If he wishes, he has a reduction
from the price of the garment according to what the defect diminishes
or if he wishes to become a partner with the one who sold the garment
he does so. The price of the garment with a burn or flaw is looked at.
If the price is ten dirhams, and the amount by which the dyeing
increased the value is five dirhams, then they are partners in the
garment, each according to his share. In this reckoning is the amount
by which the dyeing increases the price of the garment."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: حَدَّثَنَا يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَعَنْ مُحَمَّدِ بْنِ النُّعْمَانِ بْنِ بَشِيرٍ، أَنَّهُمَا حَدَّثَاهُ عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، أَنَّهُ قَالَ إِنَّ أَبَاهُ بَشِيرًا أَتَى بِهِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ إِنِّي نَحَلْتُ ابْنِي هَذَا غُلاَمًا كَانَ لِي . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَكُلَّ وَلَدِكَ نَحَلْتَهُ مِثْلَ هَذَا " . فَقَالَ لاَ . قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " فَارْتَجِعْهُ " .

hadith_text_en:
Yahya related to us from Malik from Ibn Shihab from Humayd ibn
Abd ar-Rah man ibn Awf and from Muhammad ibn an-Numan ibn Bashir that
they related to him that an-Numan ibn Bashir said that his father
Bashir brought him to the Messenger of Allah, may Allah bless him and
grant him peace, and said, "I have given this son of mine one of my
slaves." The Messenger of Allah, may Allah bless him and grant him
peace, said, "Have you given each of your children the same as this?"
He said, "No." The Messenger of Allah, may Allah bless him and grant
him peace, said, "Then take the slave back."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّهَا قَالَتْ إِنَّ أَبَا بَكْرٍ الصِّدِّيقَ كَانَ نَحَلَهَا جَادَّ عِشْرِينَ وَسْقًا مِنْ مَالِهِ بِالْغَابَةِ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ وَاللَّهِ يَا بُنَيَّةُ مَا مِنَ النَّاسِ أَحَدٌ أَحَبُّ إِلَىَّ غِنًى بَعْدِي مِنْكِ وَلاَ أَعَزُّ عَلَىَّ فَقْرًا بَعْدِي مِنْكِ وَإِنِّي كُنْتُ نَحَلْتُكِ جَادَّ عِشْرِينَ وَسْقًا فَلَوْ كُنْتِ جَدَدْتِيهِ وَاحْتَزْتِيهِ كَانَ لَكِ وَإِنَّمَا هُوَ الْيَوْمَ مَالُ وَارِثٍ وَإِنَّمَا هُمَا أَخَوَاكِ وَأُخْتَاكِ فَاقْتَسِمُوهُ عَلَى كِتَابِ اللَّهِ . قَالَتْ عَائِشَةُ فَقُلْتُ يَا أَبَتِ وَاللَّهِ لَوْ كَانَ كَذَا وَكَذَا لَتَرَكْتُهُ إِنَّمَا هِيَ أَسْمَاءُ فَمَنِ الأُخْرَى فَقَالَ أَبُو بَكْرٍ ذُو بَطْنِ بِنْتِ خَارِجَةَ . أُرَاهَا جَارِيَةً .

hadith_text_en:
Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr that
A'isha, the wife of the Prophet, may Allah bless him and grant him
peace, said, "Abu Bakr as-Siddiq gave me palm trees whose produce was
twenty awsuq from his property at al-Ghaba. When he was dying, he
said, 'By Allah, little daughter, there is no one I would prefer to be
wealthy after I die than you. There is no one it is more difficult for
me to see poor after I die than you. I gave you palm-trees whose
produce is twenty awsuq. Had you cut them and taken possession of
them, they would have been yours, but today they are the property of
the heirs, and they are your two brothers and your two sisters, so
divide it according to the Book of Allah.' A'isha continued, "I said,
'My father! By Allah, even if it had been more, I would have left it.
There is only Asma. Who is my other sister?" Abu Bakr replied, 'What
is in the womb of Kharija? (Kharija was the wife of Abu Bakr's
'brother' from the Ansar.) I think that it is going to be a girl.' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ الْقَارِيِّ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَالَ مَا بَالُ رِجَالٍ يَنْحَلُونَ أَبْنَاءَهُمْ نُحْلاً ثُمَّ يُمْسِكُونَهَا فَإِنْ مَاتَ ابْنُ أَحَدِهِمْ قَالَ مَالِي بِيَدِي لَمْ أُعْطِهِ أَحَدًا . وَإِنْ مَاتَ هُوَ قَالَ هُوَ لاِبْنِي قَدْ كُنْتُ أَعْطَيْتُهُ إِيَّاهُ . مَنْ نَحَلَ نِحْلَةً فَلَمْ يَحُزْهَا الَّذِي نُحِلَهَا - حَتَّى يَكُونَ إِنْ مَاتَ لِوَرَثَتِهِ - فَهِيَ بَاطِلٌ .

hadith_text_en:
Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr from
Abd ar-Rahman ibn Abd al-Qari that Umar ibn al-Khattab said, "What is
wrong with men who give their sons gifts and then keep them and if the
son dies, they say, 'My property is in my possession and I did not
give it to anyone.' But if they themselves are dying, they say, 'It
belongs to my son, I gave it to him.' Whoever gives a gift, and does
not hand it over to the one to whom it was given, the gift is invalid,
and if he dies it belongs to the heirs in general."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
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."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: حَدَّثَنِي مَالِكٌ، عَنْ دَاوُدَ بْنِ الْحُصَيْنِ، عَنْ أَبِي غَطَفَانَ بْنِ طَرِيفٍ الْمُرِّيِّ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَالَ مَنْ وَهَبَ هِبَةً لِصِلَةِ رَحِمٍ أَوْ عَلَى وَجْهِ صَدَقَةٍ فَإِنَّهُ لاَ يَرْجِعُ فِيهَا وَمَنْ وَهَبَ هِبَةً يَرَى أَنَّهُ إِنَّمَا أَرَادَ بِهَا الثَّوَابَ فَهُوَ عَلَى هِبَتِهِ يَرْجِعُ فِيهَا إِذَا لَمْ يُرْضَ مِنْهَا . قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّ الْهِبَةَ إِذَا تَغَيَّرَتْ عِنْدَ الْمَوْهُوبِ لَهُ لِلثَّوَابِ بِزِيَادَةٍ أَوْ نُقْصَانٍ فَإِنَّ عَلَى الْمَوْهُوبِ لَهُ أَنْ يُعْطِيَ صَاحِبَهَا قِيمَتَهَا يَوْمَ قَبَضَهَا .

hadith_text_en:
Malik related to me from Da'ud ibn al-Husayn from Abu Ghatafan
ibn Tarif al-Muriyi that Umar ibn al-Khattab said, "If someone gives a
gift to strengthen ties with a relative or as sadaqa, he cannot have
it returned. If some one, however, gives a gift seeking by it favour
or reward, he has his gift and can reclaim it if he does not have
satisfaction from it."

Yahya said that he heard Malik say,
"The generally agreed-on way of doing things in our community is that
if the gift is returned to the one who gave it for recompense, and its
value has been either increased or decreased, the one to whom it has
been given gives the owner its value on the day he received it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik say, "The way of doing things in
our community about which there is no dispute, is that if a man gives
sadaqa to his son - sadaqa which the son takes possession of or which
is in the father's keeping and the father has had his sadaqa
witnessed, he cannot take back any of it because he cannot reclaim any
sadaqa."

Yahya said that he heard Malik say, "The generally
agreed-on way of doing things in our community in the case of someone
who gives his son a gift or grants him a gift which is not sadaqa is
that he can take it back as long as the child does not start a debt,
which people claim from him, and which they trust him for on the
strength of the gift his father has given him. The father cannot take
back anything from the gift after debts are started against it.

"If a man gives his son or daughter something and a woman marries
the man, and she only marries him for the wealth and the property
which his father has given him and so the father wants to take that
back, or, if a man marries a woman whose father has given her a gift
and he marries her with an increased bride-price because of the wealth
and property that her father has given, then the father says, 'I will
take that back,' then the father cannot take back any of that from the
son or daughter if it is as I have described to you."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الأَنْصَارِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" أَيُّمَا رَجُلٍ أُعْمِرَ عُمْرَى لَهُ وَلِعَقِبِهِ فَإِنَّهَا لِلَّذِي يُعْطَاهَا لاَ تَرْجِعُ إِلَى الَّذِي أَعْطَاهَا أَبَدًا " . لأَنَّهُ أَعْطَى عَطَاءً وَقَعَتْ فِيهِ الْمَوَارِيثُ .

hadith_text_en:
Malik related to me from Ibn Shihab from Abu Salama ibn Abd ar-
Rahman ibn Awf from Jabir ibn Abdullah al-Ansari that the Messenger of
Allah, may Allah bless him and grant him peace, said, "If someone is
given a life pension, for him and his posterity, it belongs to the
person to whom it has been given. It never reverts to the one who gave
it because he gave a gift and the rules of inheritance apply to it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، أَنَّهُ سَمِعَ مَكْحُولاً الدِّمَشْقِيَّ، يَسْأَلُ الْقَاسِمَ بْنَ مُحَمَّدٍ عَنِ الْعُمْرَى، وَمَا يَقُولُ النَّاسُ فِيهَا فَقَالَ الْقَاسِمُ بْنُ مُحَمَّدٍ مَا أَدْرَكْتُ النَّاسَ إِلاَّ وَهُمْ عَلَى شُرُوطِهِمْ فِي أَمْوَالِهِمْ وَفِيمَا أُعْطُوا . قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ وَعَلَى ذَلِكَ الأَمْرُ عِنْدَنَا أَنَّ الْعُمْرَى تَرْجِعُ إِلَى الَّذِي أَعْمَرَهَا إِذَا لَمْ يَقُلْ هِيَ لَكَ وَلِعَقِبِكَ .

hadith_text_en:
Malik related to me from Yahya ibn Said that Abd ar-Rahman ibn
al-Qasim ibn Muhammad heard Makhul ad-Dimashqi ask al-Qasim ibn
Muhammad about the life pension and what people said about it. Al-
Qasim ibn Muhammad said, "I have only come upon people who keep to the
conditions they make about their property and what they are given."

Yahya said that he heard Malik say, "What is done in our
community is that the life pension reverts to the one who makes it a
life pension unless he says, 'It belongs to you and your posterity.' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، . أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، وَرِثَ مِنْ حَفْصَةَ بِنْتِ عُمَرَ دَارَهَا قَالَ وَكَانَتْ حَفْصَةُ قَدْ أَسْكَنَتْ بِنْتَ زَيْدِ بْنِ الْخَطَّابِ مَا عَاشَتْ فَلَمَّا تُوُفِّيَتْ بِنْتُ زَيْدٍ قَبَضَ عَبْدُ اللَّهِ بْنُ عُمَرَ الْمَسْكَنَ وَرَأَى أَنَّهُ لَهُ .

hadith_text_en:
Malik related to me from Nafi that Abdullah ibn Umar inherited
the house of Hafsa bint Umar. He said, "Hafsa gave lodging to the
daughter of Zayd ibn al-Khattab for as long as she lived. When the
daughter of Zayd died, Abdullah ibn Umar took possession of the
dwelling and considered that it was his."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: حَدَّثَنِي مَالِكٌ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ يَزِيدَ، مَوْلَى الْمُنْبَعِثِ عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ، أَنَّهُ قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَسَأَلَهُ عَنِ اللُّقَطَةِ . فَقَالَ " اعْرِفْ عِفَاصَهَا وَوِكَاءَهَا ثُمَّ عَرِّفْهَا سَنَةً فَإِنْ جَاءَ صَاحِبُهَا وَإِلاَّ فَشَأْنَكَ بِهَا " . قَالَ فَضَالَّةُ الْغَنَمِ يَا رَسُولَ اللَّهِ قَالَ " هِيَ لَكَ أَوْ لأَخِيكَ أَوْ لِلذِّئْبِ " . قَالَ فَضَالَّةُ الإِبِلِ قَالَ " مَا لَكَ وَلَهَا مَعَهَا سِقَاؤُهَا وَحِذَاؤُهَا تَرِدُ الْمَاءَ وَتَأْكُلُ الشَّجَرَ حَتَّى يَلْقَاهَا رَبُّهَا " .

hadith_text_en:
Malik related to me from Rabia ibn Abi Abd ar-Rahman from Yazid,
the mawla of al-Munbaith that Zayd ibn Khalid al-Juhani said, "A man
came to the Messenger of Allah, may Allah bless him and grant him
peace, and asked him about finds. He said, 'Memorize the
characteristics of the object found, then publicise it for a year. If
the owner comes, give it to him. If not, then it is your business.' He
said, 'What about lost sheep, Messenger of Allah?' He said, 'They are
yours, your brother's or the wolf's.' He said, 'And the lost camel?'
He said, 'It's none of your concern. It has its water and its feet. It
will reach water and eat trees until its owner finds it.' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ أَيُّوبَ بْنِ مُوسَى، عَنْ مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ بَدْرٍ الْجُهَنِيِّ، أَنَّ أَبَاهُ، أَخْبَرَهُ أَنَّهُ، نَزَلَ مَنْزِلَ قَوْمٍ بِطَرِيقِ الشَّامِ فَوَجَدَ صُرَّةً فِيهَا ثَمَانُونَ دِينَارًا فَذَكَرَهَا لِعُمَرَ بْنِ الْخَطَّابِ فَقَالَ لَهُ عُمَرُ عَرِّفْهَا عَلَى أَبْوَابِ الْمَسَاجِدِ وَاذْكُرْهَا لِكُلِّ مَنْ يَأْتِي مِنَ الشَّأْمِ سَنَةً فَإِذَا مَضَتِ السَّنَةُ فَشَأْنَكَ بِهَا .

hadith_text_en:
Malik related to me from Ayyub ibn Musa from Muawiya ibn Abdullah
ibn Badr al-Juhani that his father informed him that he stopped with a
people on the way to Syria and he found a purse which had eighty
dinars in it. He mentioned that to Umar ibn al-Khattab. Umar said to
him, "Announce it at the doors of the mosques and mention it to
everyone who comes from Syria for a year. When a year passes, it is
your business."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، أَنَّ رَجُلاً، وَجَدَ لُقَطَةً فَجَاءَ إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ فَقَالَ لَهُ إِنِّي وَجَدْتُ لُقَطَةً فَمَاذَا تَرَى فِيهَا فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ عُمَرَ عَرِّفْهَا . قَالَ قَدْ فَعَلْتُ . قَالَ زِدْ . قَالَ قَدْ فَعَلْتُ . فَقَالَ عَبْدُ اللَّهِ لاَ آمُرُكَ أَنْ تَأْكُلَهَا وَلَوْ شِئْتَ لَمْ تَأْخُذْهَا .

hadith_text_en:
Malik related to me from Nafi that a man found something and went
to Abdullah ibn Umar and said to him, "I have found something. What do
you think I should do about it?" Abdullah ibn Umar said to him,
"Publicise it!" He said, "I have done so." He said, "Do it again." He
said, "I have done so." Abdullah said, "I do not order you to use it.
If you wished, you could have left it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_en:
Yahya said that he heard Malik say, "What is done in our
community about a slave who finds something and uses it before the
term which is set for finds has been reached, and that is a year, is
that it is against his person. Either his master gives the price of
what his slave has used, or he surrenders his slave to them as
compensation. If he withheld it until the term was reached which is
set for finds and he used it, it is a debt against him which follows
him and it is not against his person and there is nothing against his
master in it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ ثَابِتَ بْنَ الضَّحَّاكِ الأَنْصَارِيَّ، أَخْبَرَهُ . أَنَّهُ، وَجَدَ بَعِيرًا بِالْحَرَّةِ فَعَقَلَهُ ثُمَّ ذَكَرَهُ لِعُمَرَ بْنِ الْخَطَّابِ فَأَمَرَهُ عُمَرُ أَنْ يُعَرِّفَهُ ثَلاَثَ مَرَّاتٍ فَقَالَ لَهُ ثَابِتٌ إِنَّهُ قَدْ شَغَلَنِي عَنْ ضَيْعَتِي . فَقَالَ لَهُ عُمَرُ أَرْسِلْهُ حَيْثُ وَجَدْتَهُ .

hadith_text_en:
Malik related to me from Yahya ibn Said from Sulayman ibn Yasar
that Thabit ibn ad-Dahhak al-Ansari told him that he had found a camel
at Harra, so he hobbled it and mentioned it to Umar ibn al-Khattab and
Umar ordered him to make it known three times. Thabit said to him,
"That would distract me from the running of my estate." Umar said to
him, "Then let it go where you found it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَالَ وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَى الْكَعْبَةِ مَنْ أَخَذَ ضَالَّةً فَهُوَ ضَالٌّ .

hadith_text_en:
Malik related to me from Yahya ibn Said from Said ibn al-Musayyab
that Umar ibn al-Khattab said while he was leaning his back against
the Kaba, "Whoever takes a stray is astray."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، أَنَّهُ سَمِعَ ابْنَ شِهَابٍ، يَقُولُ كَانَتْ ضَوَالُّ الإِبِلِ فِي زَمَانِ عُمَرَ بْنِ الْخَطَّابِ إِبِلاً مُؤَبَّلَةً تَنَاتَجُ لاَ يَمَسُّهَا أَحَدٌ حَتَّى إِذَا كَانَ زَمَانُ عُثْمَانَ بْنِ عَفَّانَ أَمَرَ بِتَعْرِيفِهَا ثُمَّ تُبَاعُ فَإِذَا جَاءَ صَاحِبُهَا أُعْطِيَ ثَمَنَهَا .

hadith_text_en:
Malik related to me that he heard Ibn Shihab say, "The stray
camels in the time of Umar ibn al-Khattab were numerous and left
alone. No one touched them until the time of Uthman ibn Affan. He
ordered that they be publicised and then sold, and if the owner came
afterwards, he was given their price."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar: حَدَّثَنِي مَالِكٌ، عَنْ سَعِيدِ بْنِ عَمْرِو بْنِ شُرَحْبِيلَ بْنِ سَعِيدِ بْنِ سَعْدِ بْنِ عُبَادَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّهُ قَالَ خَرَجَ سَعْدُ بْنُ عُبَادَةَ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي بَعْضِ  مَغَازِيهِ فَحَضَرَتْ أُمَّهُ الْوَفَاةُ بِالْمَدِينَةِ فَقِيلَ لَهَا أَوْصِي . فَقَالَتْ فِيمَ أُوصِي إِنَّمَا الْمَالُ مَالُ سَعْدٍ . فَتُوُفِّيَتْ قَبْلَ أَنْ يَقْدَمَ سَعْدٌ فَلَمَّا قَدِمَ سَعْدُ بْنُ عُبَادَةَ ذُكِرَ ذَلِكَ لَهُ فَقَالَ سَعْدٌ

hadith_text_en:
Malik related to me from Said ibn Amr Shurahbil ibn Said ibn Sad
ibn Ubada from his father that his father said, ''Sad ibn Ubada went
out with the Messenger of Allah, may Allah bless him and grant him
peace, in one of his raids and his mother was dying in Madina. Someone
said to her, 'Leave a testament.' She said, 'In what shall I leave a
testament? The property is Sad's property.' Then she died before Sad
returned. When Sad ibn Ubada returned, that was mentioned to him. Sad
said,

'Messenger of Allah! Will it help her if I give sadaqa
for her?' The Messenger of Allah, may Allah bless him and grant him
peace, said, 'Yes' Sad said, 'Such-and-such a garden is sadaqa for
her,' naming the garden."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَجُلاً قَالَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم إِنَّ أُمِّي افْتُلِتَتْ نَفْسُهَا وَأُرَاهَا لَوْ تَكَلَّمَتْ تَصَدَّقَتْ أَفَأَتَصَدَّقُ عَنْهَا فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم
" نَعَمْ " .

hadith_text_en:
Malik related to me from Hisham ibn Urwa from his father from
A'isha, the wife of the Prophet, may Allah bless him and grant him
peace, that a man said to the Messenger of Allah, may Allah bless him
and grant him peace, "My mother died suddenly, and I think that had
she spoken, she would have given sadaqa. Shall I give sadaqa for her?"
The Messenger of Allah, may Allah bless him and grant him peace, said,
"Yes."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الأقضية

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ رَجُلاً، مِنَ الأَنْصَارِ مِنْ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ تَصَدَّقَ عَلَى أَبَوَيْهِ بِصَدَقَةٍ فَهَلَكَا فَوَرِثَ ابْنُهُمَا الْمَالَ وَهُوَ نَخْلٌ فَسَأَلَ عَنْ ذَلِكَ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ
" قَدْ أُجِرْتَ فِي صَدَقَتِكَ وَخُذْهَا بِمِيرَاثِكَ " .

hadith_text_en:
Malik related to me that he heard that a man of the Ansar from
the tribe of Banu al-Harith ibn al-Khazraj, gave sadaqa to his parents
and then they died. Their son inherited the property he had given them
and it was palm-trees. He asked the Messenger of Allah, may Allah
bless him and grant him peace, about it and he said, "You are rewarded
for your sadaqa, and take it as your inheritance."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الوصية

hadith_chapter_name_en: Wills and Testaments

hadith_text_ar:
حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" مَا حَقُّ امْرِئٍ مُسْلِمٍ لَهُ شَىْءٌ يُوصَى فِيهِ يَبِيتُ لَيْلَتَيْنِ إِلاَّ وَوَصِيَّتُهُ عِنْدَهُ مَكْتُوبَةٌ " .

hadith_text_en:
Malik related to me from Nafi from Abdullah ibn Umar that the
Messenger of Allah, may Allah bless him and grant him peace, said, "It
is the duty of a muslim man who has something to be given as a bequest
not to spend two nights without writing a will about it."

Malik said, "The generally agreed-on way of doing things in our
community is that when the testator writes something in health or
illness as a bequest, and it has freeing slaves or things other than
that in it, he can alter it in any way he chooses, until he is on his
deathbed. If he prefers to abandon a bequest or change it, he can do
so unless he has made a slave mudabbar (to be freed after his death).
If he has made him mudabbar, there is no way to change what he has
made mudabbar. He is allowed to change his testament because the
Messenger of Allah, may Allah bless him and grant him peace, said, "It
is the duty of a muslim man who has something to be given as a bequest
not to spend two nights without writing a will about it."

Malik explained, "Had the testator not been able to change his will
nor what was mentioned in it about freeing slaves, each testator might
withhold making bequests from his property, whether in freeing slaves
or other than it. A man gives a bequest in his health and in his
travelling." (i.e. he does not wait till his death bed ) .

Malik summed up, "The way of doing things in our community about which
there is no dispute is that he can change whatever he likes of that
except for the mudabbar."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ حَزْمٍ، عَنْ أَبِيهِ، أَنَّ عَمْرَو بْنَ سُلَيْمٍ الزُّرَقِيَّ، أَخْبَرَهُ أَنَّهُ، قِيلَ لِعُمَرَ بْنِ الْخَطَّابِ إِنَّ هَا هُنَا غُلاَمًا يَفَاعًا لَمْ يَحْتَلِمْ مِنْ غَسَّانَ وَوَارِثُهُ بِالشَّامِ وَهُوَ ذُو مَالٍ وَلَيْسَ لَهُ هَا هُنَا إِلاَّ ابْنَةُ عَمٍّ لَهُ . قَالَ عُمَرُ بْنُ الْخَطَّابِ فَلْيُوصِ لَهَا . قَالَ فَأَوْصَى لَهَا بِمَالٍ يُقَالُ لَهُ بِئْرُ جُشَمٍ قَالَ عَمْرُو بْنُ سُلَيْمٍ فَبِيعَ ذَلِكَ الْمَالُ بِثَلاَثِينَ أَلْفَ دِرْهَمٍ وَابْنَةُ عَمِّهِ الَّتِي أَوْصَى لَهَا هِيَ أُمُّ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيِّ .

hadith_text_en:
Malik related to me from Abdullah ibn Abi Bakr ibn Hazm that Amr
ibn Sulaym az-Zuraqi informed his father that it had been said to Umar
ibn al-Khattab, "There is here an adolescent boy who has not yet
reached puberty. He is from the Ghassan tribe and his heir is in ash-
Sham. He has property. Here he only has the daughter of one of his
paternal uncles." Umar ibn al-Khattab instructed, "Let him leave her a
bequest." He willed her a property called the well of Jusham.

Malik added, "That property was sold for 30,000 dirhams, and the
daughter of the paternal uncle to whom he willed it was the mother of
Amr ibn Sulaym az-Zuraqi."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ أَبِي بَكْرِ بْنِ حَزْمٍ، أَنَّ غُلاَمًا، مِنْ غَسَّانَ حَضَرَتْهُ الْوَفَاةُ بِالْمَدِينَةِ وَوَارِثُهُ بِالشَّامِ فَذُكِرَ ذَلِكَ لِعُمَرَ بْنِ الْخَطَّابِ فَقِيلَ لَهُ إِنَّ فُلاَنًا يَمُوتُ أَفَيُوصِي قَالَ فَلْيُوصِ . قَالَ يَحْيَى بْنُ سَعِيدٍ قَالَ أَبُو بَكْرٍ وَكَانَ الْغُلاَمُ ابْنَ عَشْرِ سِنِينَ أَوِ اثْنَتَىْ عَشْرَةَ سَنَةً . قَالَ فَأَوْصَى بِبِئْرِ جُشَمٍ فَبَاعَهَا أَهْلُهَا بِثَلاَثِينَ أَلْفَ دِرْهَمٍ . قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّ الضَّعِيفَ فِي عَقْلِهِ وَالسَّفِيهَ وَالْمُصَابَ الَّذِي يُفِيقُ أَحْيَانًا تَجُوزُ وَصَايَاهُمْ إِذَا كَانَ مَعَهُمْ مِنْ عُقُولِهِمْ مَا يَعْرِفُونَ مَا يُوصُونَ بِهِ فَأَمَّا مَنْ لَيْسَ مَعَهُ مِنْ عَقْلِهِ مَا يَعْرِفُ بِذَلِكَ مَا يُوصِي بِهِ وَكَانَ مَغْلُوبًا عَلَى عَقْلِهِ فَلاَ وَصِيَّةَ لَهُ .

hadith_text_en:
Malik related to me from Yahya ibn Said from Abu Bakr ibn Hazm
that a boy from Ghassan was dying in Madina while his heir was in
Syria. That was mentioned to Umar ibn al-Khattab. It was said to him,
"So-and-so is dying. Shall he make a bequest?" He said, "Let him make
a bequest."

Yahya ibn Said said that Abu Bakr had said, "He
was a boy of ten or twelve years." Yahya said, "He willed the well of
Jusham, and his people sold it for 30,000 dirhams."

Yahya
said that he heard Malik say, "The generally agreed-on way of doing
things in our community is that a simpleton, an idiot, or a lunatic
who recovers at times, can make wills if they have enough of their
wits about them to recognise what they will. Someone who has not
enough wits to recognise what he wills, and is overcome in his
intellect, cannot make a bequest."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، أَنَّهُ قَالَ جَاءَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم يَعُودُنِي عَامَ حَجَّةِ الْوَدَاعِ مِنْ وَجَعٍ اشْتَدَّ بِي فَقُلْتُ يَا رَسُولَ اللَّهِ قَدْ بَلَغَ بِي مِنَ الْوَجَعِ مَا تَرَى وَأَنَا ذُو مَالٍ وَلاَ يَرِثُنِي إِلاَّ ابْنَةٌ لِي أَفَأَتَصَدَّقُ بِثُلُثَىْ مَالِي قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ " . فَقُلْتُ فَالشَّطْرُ قَالَ " لاَ " . ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الثُّلُثُ وَالثُّلُثُ كَثِيرٌ إِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللَّهِ إِلاَّ أُجِرْتَ حَتَّى مَا تَجْعَلُ فِي فِي امْرَأَتِكَ " . قَالَ فَقُلْتُ يَا رَسُولَ اللَّهِ أَأُخَلَّفُ بَعْدَ أَصْحَابِي فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّكَ لَنْ تُخَلَّفَ فَتَعْمَلَ عَمَلاً صَالِحًا إِلاَّ ازْدَدْتَ بِهِ دَرَجَةً وَرِفْعَةً وَلَعَلَّكَ أَنْ تُخَلَّفَ حَتَّى يَنْتَفِعَ بِكَ أَقْوَامٌ وَيُضَرَّ بِكَ آخَرُونَ اللَّهُمَّ أَمْضِ لأَصْحَابِي هِجْرَتَهُمْ وَلاَ تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ لَكِنِ الْبَائِسُ سَعْدُ ابْنُ خَوْلَةَ يَرْثِي لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ مَاتَ بِمَكَّةَ " .

hadith_text_en:
Malik related to me from Ibn Shihab from Amir ibn Sad ibn Abi
Waqqas that his father said, "The Messenger of Allah, may Allah bless
him and grant him peace, came to me to treat me for a pain which
became hard to bear in the year of the farewell hajj. I said,
'Messenger of Allah, you can see how far the pain has reached me. I
have property and only my daughter inherits from me. Shall I give two
thirds of my property as sadaqa?' The Messenger of Allah, may Allah
bless him and grant him peace, said, 'No.' I said, 'Half?' He said,
'No.' Then the Messenger of Allah, may Allah bless him and grant him
peace, said, 'A third, and a third is a lot. Leaving your heirs rich
is better than leaving them poor to beg from people. You never spend
anything on maintenance desiring the Face of Allah by it, but that you
are rewarded for it, even what you appoint for your wife.' Sad said,
'Messenger of Allah, will I be left here in Makka after my companions
have departed for Madina?' The Messenger of Allah, may Allah bless him
and grant him peace, said, 'If you are left behind, and do sound deeds
you will increase your degree and elevation by them. Perhaps you will
be left behind so that some people may benefit by you and others may
be harmed by you. O Allah! complete their hijra for my companions, and
do not turn them back on their heels. The unfortunate one is Said ibn
Khawla.' The Messenger of Allah, may Allah bless him and grant him
peace, was distressed on his account for he had died at Makka."

Yahya said that he heard Malik speak about a man who willed a
third of his property to a man and said as well, "My slave will serve
so-and-so (another man) for as long as he lives, then he is free,"
then that was looked into, and the slave was found to be a third of
the property of the deceased. Malik said, "The service of the slave is
evaluated. Then the two of them divide it between them. The one who
was willed a third takes his third, as a share, and the one who was
willed the service of the slave takes what was evaluated for him of
the slave's service. Each of them takes, from the service of the slave
or from his wage if he has a wage, according to his share. If the one
who was given the service of the slave for as long as he lived dies,
then the slave is freed."

Yahya said that he heard Malik
speak about someone who willed his third and said "So-and-so has such-
and-such, and so-and-so has such-and-such," naming some of his
property, and his heirs protested that it was more than a third."
Malik said, "The heirs then have an option between giving the
beneficiaries their full bequests and taking the rest of the property
of the deceased, or between dividing among the beneficiaries the third
of the property of the deceased and surrendering to them their third.
If they wish, their rights in it reach as far as they reach."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Yahya said that he heard Malik say, "The best of what I have
heard about the testament of a pregnant woman and about what
settlements she is permitted in her property is that the pregnant
woman is like the sick person. When the illness is light, and one does
not fear for the sick person, he does with his property what he likes.
If the illness is such that his life is feared for, he can only
dispose of a third of his estate."

He said, "It is the same
with a woman who is pregnant. The beginning of pregnancy is good news
and joy. It is not illness and no fear because Allah the Blessed, the
Exalted, said in His Book, 'We gave her good news of Ishaq and after
Ishaq, Yaqub.' (Sura ll ayat 71). And He said, 'She bore a light
burden and passed by with it, but when she became heavy, they called
upon Allah, their Lord, "If you give us a good-doing son, we will be
among the thankful." '(Sura 7 ayat 189).

"When a pregnant
woman becomes heavy, she is only permitted to dispose of a third of
her estate. The beginning of this restriction is after six months.
Allah, the Blessed, the Exalted, said in His Book, 'Mothers suckle
their children for two complete years.' And He said, 'his bearing and
weaning are thirty months.' (Sura 2 ayat 233).

"When six
months have passed for the pregnant woman from the day she conceived,
she is only permitted to dispose of a third of her property."

Yahya said that he heard Malik say, "A man who is advancing in the row
for battle, can only dispose of a third of his property. He is in the
same position as a pregnant woman or an ill person who is feared for,
as long as he is in that situation."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Yahya said that he heard Malik say, "This ayat is abrogated. It
is the word of Allah, the Blessed, the Exalted, 'If he leaves goods,
the testament is for parents and kinsmen.' What came down about the
division of the fixed shares of inheritance in the Book of Allah, the
Mighty, the Exalted, abrogated it."

Yahya said that he heard
Malik say, "The established sunna with us, in which there is no
dispute, is that it is not permitted for a testator to make a bequest
(in addition to the fixed share) in favour of an heir, unless the
other heirs permit him. If some of them permit him and others refuse,
he is allowed to diminish the share of those who have given their
permission. Those who refuse take their full share from the
inheritance.

Yahya said that he heard Malik speak about an
invalid who made a bequest and asked his heirs to give him permission
to make a bequest when he was so ill that he only had command of a
third of his property, and they gave him permission to leave some of
his heirs more than his third. Malik said, "They cannot revoke that.
Had they been permitted to do so, every heir would have done that, and
then, when the testator died, they would take that for themselves and
prevent him from bequeathing his third and what was permitted to him
with respect to his property."

Malik said, "If he asks
permission of his heirs to grant a bequest to an heir while he is well
and they give him permission, that is not binding on them. The heirs
can rescind that if they wish. That is because when a man is well, he
is entitled to all his property and can do what he wishes with it. If
he wishes, he can spend all of it. He can spend it and give sadaqa
with it or give it to whomever he likes. His asking permission of his
heirs is permitted for the heirs, when they give him permission when
authority over all his property is closed off from him and nothing
outside of the third is permitted to him, and when they are more
entitled to the two-thirds of his property than he is himself. That is
when their permission becomes relevant. If he asks one of the heirs to
give his inheritance to him when he is dying, and the heir agrees and
then the dying man does not dispose of it at all, it is returned to
the one who gave it unless the deceased said to him, 'So-and-so - (one
of his heirs) - is weak, and I would like you to give him your
inheritance.' So he gives it to him. That is permitted when the
deceased specified it for him."

Malik said, "When a man gives
the dying man free use of his share of the inheritance, and the dying
man distributes some of it and some remains, it is returned to the
giver, after the man has died."

Yahya said that he heard
Malik speak about someone who made a bequest and mentioned that he had
given one of his heirs something which he had not taken possession of,
so the heirs refused to permit that. Malik said, "That gift returns to
the heirs as inheritance according to the Book of Allah because the
deceased did not mean that to be taken out of the third and the heirs
do not have a portion in the third (which the dying man is allowed to
bequeath)."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّ مُخَنَّثًا، كَانَ عِنْدَ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ صلى الله عليه وسلم . فَقَالَ لِعَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ وَرَسُولُ اللَّهِ صلى الله عليه وسلم يَسْمَعُ يَا عَبْدَ اللَّهِ إِنْ فَتَحَ اللَّهُ عَلَيْكُمُ الطَّائِفَ غَدًا فَأَنَا أَدُلُّكَ عَلَى ابْنَةِ غَيْلاَنَ فَإِنَّهَا تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم
" لاَ يَدْخُلَنَّ هَؤُلاَءِ عَلَيْكُمْ " .

hadith_text_en:
Malik said from Hisham ibn Urwa from his father that an
effeminate man was with Umm Salama, the wife of the Prophet, may Allah
bless him and grant him peace. He said to Abdullah ibn Abi Umayya
while the Messenger of Allah, may Allah bless him and grant him peace,
was listening. "Abdullah! If Allah grants you victory over Ta'if
tomorrow, I will lead you to the daughter of Ghailan. She has four
folds on her front and eight folds on her back." The Messenger of
Allah, may Allah bless him and grant him peace, said, "This sort of
man should not enter freely with you." (It was customary to allow men
with no sexual inclination to enter freely where there were women).


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ قَالَ سَمِعْتُ الْقَاسِمَ بْنَ مُحَمَّدٍ، يَقُولُ كَانَتْ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ امْرَأَةٌ مِنَ الأَنْصَارِ فَوَلَدَتْ لَهُ عَاصِمَ بْنَ عُمَرَ ثُمَّ إِنَّهُ فَارَقَهَا فَجَاءَ عُمَرُ قُبَاءً فَوَجَدَ ابْنَهُ عَاصِمًا يَلْعَبُ بِفِنَاءِ الْمَسْجِدِ فَأَخَذَ بِعَضُدِهِ فَوَضَعَهُ بَيْنَ يَدَيْهِ عَلَى الدَّابَّةِ فَأَدْرَكَتْهُ جَدَّةُ الْغُلاَمِ فَنَازَعَتْهُ إِيَّاهُ حَتَّى أَتَيَا أَبَا بَكْرٍ الصِّدِّيقَ فَقَالَ عُمَرُ ابْنِي . وَقَالَتِ الْمَرْأَةُ ابْنِي . فَقَالَ أَبُو بَكْرٍ خَلِّ بَيْنَهَا وَبَيْنَهُ . قَالَ فَمَا رَاجَعَهُ عُمَرُ الْكَلاَمَ . قَالَ وَسَمِعْتُ مَالِكًا يَقُولُ وَهَذَا الأَمْرُ الَّذِي آخُذُ بِهِ فِي ذَلِكَ .

hadith_text_en:
Malik related to me that Yahya ibn Said said that he heard al-
Qasim ibn Muhammad say, "A woman of the Ansar was married to Umar ibn
al-Khattab. She bore Asim ibn Umar to him, and then he separated from
her. Umar came to Quba and found his son Asim playing in the courtyard
of the mosque. He took him by the arm and placed him before him on his
mount. The grandmother of the child saw him and argued with Umar about
the child so they went to Abu Bakr as-Siddiq. Umar said, 'My son.' The
woman said, 'My son.' Abu Bakr said, 'Do not interfere between a child
and its mother.' Umar did not repeat his words."

Yahya said
that he heard Malik say, "This is what I would have done in that
situation."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Yahya said that he heard Malik speak about a man who bought goods
- animals or clothes or wares, and the sale was found not to be
permitted so it was revoked and the one who had taken the goods was
ordered to return the owner his goods. Malik said, "The owner of the
goods only has their value on the day they were taken from him, and
not on the day they are returned to him. That is because the man is
liable for them from the day he took them and whatever loss is in them
after that is against him. For that reason, their increase and growth
are also his. A man may take the goods at a time when they are selling
well and are in demand, and then have to return them at a time when
they have fallen in price and no one wants them. For instance, the man
may take the goods from the other man, and sell them for ten dinars or
keep them while their price is that. Then he may have to return them
while their price is only a dinar. He should not go off with nine
dinars from the man's property. Or perhaps they are taken by the man,
and he sells them for a dinar or keeps them, while their price is only
a dinar, then he has to return them, and their value on the day he
returns them is ten dinars. The one who took them does not have to pay
nine dinars from his property to the owner. He is only obliged to pay
the value of what he took possession of on the day it was taken ."

He said, "Part of what clarifies this is that when a thief
steals goods, only their price on the day he stole them is looked at.
If cutting off the hand is necessary because of it, that is done. If
the cutting off is delayed, either because the thief is imprisoned
until his situation is examined or he flees and then is caught, the
delay of the cutting off of the hand does not make the hadd, which was
obliged for him on the day he stole, fall from him even if those goods
become cheap after that. Nor does delay oblige cutting off the hand if
it was not obliged on the day he took those goods, even if they become
expensive after that."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّ أَبَا الدَّرْدَاءِ، كَتَبَ إِلَى سَلْمَانَ الْفَارِسِيِّ أَنْ هَلُمَّ إِلَى الأَرْضِ الْمُقَدَّسَةِ فَكَتَبَ إِلَيْهِ سَلْمَانُ إِنَّ الأَرْضَ لاَ تُقَدِّسُ أَحَدًا وَإِنَّمَا يُقَدِّسُ الإِنْسَانَ عَمَلُهُ وَقَدْ بَلَغَنِي أَنَّكَ جُعِلْتَ طَبِيبًا تُدَاوِي فَإِنْ كُنْتَ تُبْرِئُ فَنِعِمَّا لَكَ وَإِنْ كُنْتَ مُتَطَبِّبًا فَاحْذَرْ أَنْ تَقْتُلَ إِنْسَانًا فَتَدْخُلَ النَّارَ . فَكَانَ أَبُو الدَّرْدَاءِ إِذَا قَضَى بَيْنَ اثْنَيْنِ ثُمَّ أَدْبَرَا عَنْهُ نَظَرَ إِلَيْهِمَا وَقَالَ ارْجِعَا إِلَىَّ أَعِيدَا عَلَىَّ قِصَّتَكُمَا مُتَطَبِّبٌ وَاللَّهِ . قَالَ وَسَمِعْتُ مَالِكًا يَقُولُ مَنِ اسْتَعَانَ عَبْدًا بِغَيْرِ إِذْنِ سَيِّدِهِ فِي شَىْءٍ لَهُ بَالٌ وَلِمِثْلِهِ إِجَارَةٌ فَهُوَ ضَامِنٌ لِمَا أَصَابَ الْعَبْدَ إِنْ أُصِيبَ الْعَبْدُ بِشَىْءٍ وَإِنْ سَلِمَ الْعَبْدُ فَطَلَبَ سَيِّدُهُ إِجَارَتَهُ لِمَا عَمِلَ فَذَلِكَ لِسَيِّدِهِ وَهُوَ الأَمْرُ عِنْدَنَا . قَالَ وَسَمِعْتُ مَالِكًا يَقُولُ فِي الْعَبْدِ يَكُونُ بَعْضُهُ حُرًّا وَبَعْضُهُ مُسْتَرَقًّا إِنَّهُ يُوقَفُ مَالُهُ بِيَدِهِ وَلَيْسَ لَهُ أَنْ يُحْدِثَ فِيهِ شَيْئًا وَلَكِنَّهُ يَأْكُلُ فِيهِ وَيَكْتَسِي بِالْمَعْرُوفِ فَإِذَا هَلَكَ فَمَالُهُ لِلَّذِي بَقِيَ لَهُ فِيهِ الرِّقُّ . قَالَ وَسَمِعْتُ مَالِكًا يَقُولُ الأَمْرُ عِنْدَنَا أَنَّ الْوَالِدَ يُحَاسِبُ وَلَدَهُ بِمَا أَنْفَقَ عَلَيْهِ مِنْ يَوْمِ يَكُونُ لِلْوَلَدِ مَالٌ - نَاضًّا كَانَ أَوْ عَرْضًا - إِنْ أَرَادَ الْوَالِدُ ذَلِكَ .

hadith_text_en:
Malik related to me from Yahya ibn Said that Abu'd-Darda wrote to
Salman al-Farsi, "Come immediately to the holy land." Salman wrote
back to him, "Land does not make anyone holy. Man's deeds make him
holy. I have heard that you were put up as a doctor to treat and cure
people. If you are innocent, then may you have delight! If you are a
quack, then beware lest you kill a man and enter the Fire!" When
Abu'd-Darda judged between two men, and they turned from him to go, he
would look at them and say, "Come back to me, and tell me your story
again. A quack! By Allah!"

Yahya said that he heard Malik
say, "If someone makes use of a slave, without permission of its
master, in anything important to him, whose like has a fee, he is
liable for what befalls the slave if anything befalls him. If the
slave is safe and his master asks for his wage for what he has done,
that is the master's right. This is what is done in our community."

Yahya said that he heard Malik say about a slave who is part
free and part enslaved, "His property is suspended in his hand and he
cannot begin anything with it. He eats from it and clothes himself in
an approved fashion. If he dies, his property belongs to the one to
whom he is in slavery."

Yahya said that he heard Malik say,
"The way of doing things in our community is that a parent can take
his child to account for what he spends on him from the day the child
has property, cash or goods, if the parent wants that."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ عُمَرَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ دَلاَفٍ الْمُزَنِيِّ، عَنْ أَبِيهِ، أَنَّ رَجُلاً، مِنْ جُهَيْنَةَ كَانَ يَسْبِقُ الْحَاجَّ فَيَشْتَرِي الرَّوَاحِلَ فَيُغْلِي بِهَا ثُمَّ يُسْرِعُ السَّيْرَ فَيَسْبِقُ الْحَاجَّ فَأَفْلَسَ فَرُفِعَ أَمْرُهُ إِلَى عُمَرَ بْنِ الْخَطَّابِ فَقَالَ أَمَّا بَعْدُ أَيُّهَا النَّاسُ فَإِنَّ الأُسَيْفِعَ أُسَيْفِعَ جُهَيْنَةَ رَضِيَ مِنْ دِينِهِ وَأَمَانَتِهِ بِأَنْ يُقَالَ سَبَقَ الْحَاجَّ أَلاَ وَإِنَّهُ قَدْ دَانَ مُعْرِضًا فَأَصْبَحَ قَدْ رِينَ بِهِ فَمَنْ كَانَ لَهُ عَلَيْهِ دَيْنٌ فَلْيَأْتِنَا بِالْغَدَاةِ نَقْسِمُ مَالَهُ بَيْنَهُمْ وَإِيَّاكُمْ وَالدَّيْنَ فَإِنَّ أَوَّلَهُ هَمٌّ وَآخِرَهُ حَرْبٌ .

hadith_text_en:
Malik related to me from Umar ibn Abd ar-Rahman ibn Dalaf al-
Muzani from his father that a man from the Juhayna tribe used to buy
camels before people set out for hajj and sell them at a higher price.
Then he travelled quickly and used to arrive in Makka before the
others who set out for hajj. He went bankrupt and his situation was
put before Umar ibn al-Khattab, who said, "O People! al-Usayfi, al-
Usayfi of the Juhayna, was satisfied with his deen and his trust
because it was said of him that he arrived before the others on hajj.
He used to incur debts which he was not careful to repay, so all of
his property has been eaten up by it. Whoever has a debt against him,
let him come to us tomorrow and we will divide his property between
his creditors. Beware of debts! Their beginning is a worry and their
end is destitution. "


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Yahya said that he heard Malik say, "The sunna with us about the
crime of slaves is that the hand is not cut off for any harm that a
slave causes a man, or something he pilfers, or something guarded
which he steals, or hanging dates he cuts down or ruins, or steals.
That is against the slave's person and does not exceed the price of
the slave whether it is little or much. If his master wishes to give
the value of what the slave took or ruined, or pay the blood-price for
the injury, he pays it and keeps his slave. If he wishes to surrender
him, he surrenders him, and none of that is against him. The master
has the option in that."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ عُثْمَانَ بْنَ عَفَّانَ، قَالَ مَنْ نَحَلَ وَلَدًا لَهُ صَغِيرًا لَمْ يَبْلُغْ أَنْ يَحُوزَ نُحْلَهُ فَأَعْلَنَ ذَلِكَ لَهُ وَأَشْهَدَ عَلَيْهَا فَهِيَ جَائِزَةٌ وَإِنْ وَلِيَهَا أَبُوهُ . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا أَنَّ مَنْ نَحَلَ ابْنًا لَهُ صَغِيرًا ذَهَبًا أَوْ وَرِقًا ثُمَّ هَلَكَ وَهُوَ يَلِيهِ إِنَّهُ لاَ شَىْءَ لِلاِبْنِ مِنْ ذَلِكَ إِلاَّ أَنْ يَكُونَ الأَبُ عَزَلَهَا بِعَيْنِهَا أَوْ دَفَعَهَا إِلَى رَجُلٍ وَضَعَهَا لاِبْنِهِ عِنْدَ ذَلِكَ الرَّجُلِ فَإِنْ فَعَلَ ذَلِكَ فَهُوَ جَائِزٌ لِلاِبْنِ .

hadith_text_en:
Malik related to me from Ibn Shihab from Said ibn al-Musayyab
that Uthman ibn Affan said, "If someone gives something to his small
child who is not old enough to look after it himself, and in order
that his gift might be permitted he makes the gift public and has it
witnessed, the gift is permitted, even if the father keeps charge of
it."

Malik said, "What is done in our community is that if a
man gives his small child some gold or silver and then dies and he has
it in his own keeping, the child has none of it unless the father set
it aside in coin or placed it with a man to keep for the son. If he
does that, it is permitted for the son."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب العتق والولاء

hadith_chapter_name_en: Setting Free and Wala'

hadith_text_ar:
حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" مَنْ أَعْتَقَ شِرْكًا لَهُ فِي عَبْدٍ فَكَانَ لَهُ مَالٌ يَبْلُغُ ثَمَنَ الْعَبْدِ قُوِّمَ عَلَيْهِ قِيمَةَ الْعَدْلِ فَأَعْطَى شُرَكَاءَهُ حِصَصَهُمْ وَعَتَقَ عَلَيْهِ الْعَبْدُ وَإِلاَّ فَقَدْ عَتَقَ مِنْهُ مَا عَتَقَ " .

hadith_text_en: Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace,said, "If a man frees his share of a slave and has enough money to cover the full price of the slave justly evaluated for him, he must buy out his partners so that the slave is completely freed. If he doesn't have the money, he partially frees him.