book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الذبائح

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ كَانَ يَقُولُ مَا ذُبِحَ بِهِ إِذَا بَضَعَ فَلاَ بَأْسَ بِهِ إِذَا اضْطُرِرْتَ إِلَيْهِ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said that Said ibn
al-Musayyab said, "There is no harm in whatever you slaughter with a
cutting edge, as long as you are forced to do it by necessity."


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 الذبائح

hadith_chapter_name_en: Slaughtering Animals

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ أَبِي مُرَّةَ، مَوْلَى عَقِيلِ بْنِ أَبِي طَالِبٍ أَنَّهُ سَأَلَ أَبَا هُرَيْرَةَ عَنْ شَاةٍ، ذُبِحَتْ فَتَحَرَّكَ بَعْضُهَا فَأَمَرَهُ أَنْ يَأْكُلَهَا ثُمَّ سَأَلَ عَنْ ذَلِكَ زَيْدَ بْنَ ثَابِتٍ فَقَالَ إِنَّ الْمَيْتَةَ لَتَتَحَرَّكُ وَنَهَاهُ عَنْ ذَلِكَ . وَسُئِلَ مَالِكٌ عَنْ شَاةٍ  تَرَدَّتْ فَتَكَسَّرَتْ فَأَدْرَكَهَا صَاحِبُهَا فَذَبَحَهَا فَسَالَ الدَّمُ مِنْهَا وَلَمْ تَتَحَرَّكْ فَقَالَ مَالِكٌ إِذَا كَانَ ذَبَحَهَا وَنَفَسُهَا يَجْرِي وَهِيَ تَطْرِفُ فَلْيَأْكُلْهَا .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said that Abu
Murra, the mawla of Aqil ibn Abi Talib asked Abu Hurayra about a sheep
which was slaughtered and then part of it moved. He ordered him to eat
it. Then he asked Zayd ibn Thabit about it, and he said, "Does a
corpse move?" and he forbade eating its meat.

Malik was asked
about a sheep which fell down and injured itself badly and then its
master reached it and slaughtered it. Blood flowed from it but it did
not move. Malik said, "If he kills it and blood flows from it and its
eyes blink, he should eat it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الذبائح

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّهُ كَانَ يَقُولُ إِذَا نُحِرَتِ النَّاقَةُ فَذَكَاةُ مَا فِي بَطْنِهَا فِي ذَكَاتِهَا إِذَا كَانَ قَدْ تَمَّ خَلْقُهُ وَنَبَتَ شَعَرُهُ فَإِذَا خَرَجَ مِنْ بَطْنِ أُمِّهِ ذُبِحَ حَتَّى يَخْرُجَ الدَّمُ مِنْ جَوْفِهِ .

hadith_text_en:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar
said, "When a she-camel is slaughtered, what is in its womb is
included in the slaughter if it is perfectly formed and its hair has
begun to grow. If it comes out of its mother's womb, it is slaughtered
so that blood flows from its heart."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الذبائح

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ اللَّيْثِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ كَانَ يَقُولُ ذَكَاةُ مَا فِي بَطْنِ الذَّبِيحَةِ فِي ذَكَاةِ أُمِّهِ إِذَا كَانَ قَدْ تَمَّ خَلْقُهُ وَنَبَتَ شَعَرُهُ .

hadith_text_en:
Yahya related to me from Malik from Yazid ibn Abdullah ibn Qusayt
al-Laythi that Said ibn al- Musayyab said, "The slaughter of what is
in the womb is included in the slaughter of the mother if it is
perfectly formed and its hair has begun to grow."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الصيد

hadith_chapter_name_en: Game

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّهُ قَالَ رَمَيْتُ طَائِرَيْنِ بِحَجَرٍ وَأَنَا بِالْجُرْفِ، فَأَصَبْتُهُمَا فَأَمَّا أَحَدُهُمَا فَمَاتَ فَطَرَحَهُ عَبْدُ اللَّهِ بْنُ عُمَرَ وَأَمَّا الآخَرُ فَذَهَبَ عَبْدُ اللَّهِ بْنُ عُمَرَ يُذَكِّيهِ بِقَدُومٍ فَمَاتَ قَبْلَ أَنْ يُذَكِّيَهُ فَطَرَحَهُ عَبْدُ اللَّهِ أَيْضًا .

hadith_text_en:
ahya related to me from Malik that Nafi said, "I was at al-Juruf
(near Madina) and threw a stone at two birds, and hit them. One of
them died, and Abdullah ibn Umar threw it away, and then went to
slaughter the other one with an adze. It died before he could
slaughter it, so Abdullah threw that one away as well."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ الْقَاسِمَ بْنَ مُحَمَّدٍ، كَانَ يَكْرَهُ مَا قَتَلَ الْمِعْرَاضُ وَالْبُنْدُقَةُ .

hadith_text_en:
Yahya related to me from Malik that he had heard that al-Qasim
ibn Muhammad disapproved of eating game that had been killed with
throwing sticks and by clay pellets.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: سَعِيدَ بْنَ الْمُسَيَّبِ، كَانَ يَكْرَهُ أَنْ تُقْتَلَ الإِنْسِيَّةُ، بِمَا يُقْتَلُ بِهِ الصَّيْدُ مِنَ الرَّمْىِ وَأَشْبَاهِهِ . قَالَ مَالِكٌ وَلاَ أَرَى بَأْسًا بِمَا أَصَابَ الْمِعْرَاضُ إِذَا خَسَقَ وَبَلَغَ الْمَقَاتِلَ أَنْ يُؤْكَلَ قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى {يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ بِشَىْءٍ مِنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ } قَالَ فَكُلُّ شَىْءٍ نَالَهُ الإِنْسَانُ بِيَدِهِ أَوْ رُمْحِهِ أَوْ بِشَىْءٍ مِنْ سِلاَحِهِ فَأَنْفَذَهُ وَبَلَغَ مَقَاتِلَهُ فَهُوَ صَيْدٌ كَمَا قَالَ اللَّهُ تَعَالَى

hadith_text_en:
Yahya related to me from Malik that he had heard that Said ibn
al-Musayyab disapproved of killing domestic animals that had become
wild by any means that game was slain such as arrows and the like.

Malik said, "I do not see any harm in eating game which is
pierced by a throwing stick in a vital organ.

Allah, the
Blessed, the Exalted! said, 'Oh you who believe! Allah will surely try
you with something of the game that your hands and spears attain.' "
(Sura 5 ayat 97).

Yahya said, "Any game that man obtains by
his hand or by his spear or by any weapon which pierces it and reaches
a vital organ, is acceptable as Allah, the Exalted, has said."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ أَنَّهُ سَمِعَ أَهْلَ الْعِلْمِ يَقُولُونَ إِذَا أَصَابَ الرَّجُلُ الصَّيْدَ فَأَعَانَهُ عَلَيْهِ غَيْرُهُ مِنْ مَاءٍ أَوْ كَلْبٍ غَيْرِ مُعَلَّمٍ لَمْ يُؤْكَلْ ذَلِكَ الصَّيْدُ إِلاَّ أَنْ يَكُونَ سَهْمُ الرَّامِي قَدْ قَتَلَهُ أَوْ بَلَغَ مَقَاتِلَ الصَّيْدِ حَتَّى لاَ يَشُكَّ أَحَدٌ فِي أَنَّهُ هُوَ قَتَلَهُ وَأَنَّهُ لاَ يَكُونُ لِلصَّيْدِ حَيَاةٌ بَعْدَهُ . قَالَ وَسَمِعْتُ مَالِكًا يَقُولُ لاَ بَأْسَ بِأَكْلِ الصَّيْدِ - وَإِنْ غَابَ عَنْكَ مَصْرَعُهُ - إِذَا وَجَدْتَ بِهِ أَثَرًا مِنْ كَلْبِكَ أَوْ كَانَ بِهِ سَهْمُكَ مَا لَمْ يَبِتْ فَإِذَا بَاتَ فَإِنَّهُ يُكْرَهُ أَكْلُهُ .

hadith_text_en:
Yahya related to me from Malik that he had heard the people of
knowledge say that when a man hit game and something else might have
contributed to death, like water or an untrained dog, that game was
not to be eaten unless it was beyond doubt that it was the arrow of
the hunter that had killed it by reaching a vital organ, so that it
did not have any life after that.

Yahya said that he heard Malik say that there was no harm in
eating game when you did not see it die if you found the mark of your
dog on it or your arrow in it as long as it had not remained
overnight. If it had remained overnight, then it was disapproved of to
eat it.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّهُ كَانَ يَقُولُ فِي الْكَلْبِ الْمُعَلَّمِ كُلْ مَا أَمْسَكَ عَلَيْكَ إِنْ قَتَلَ وَإِنْ لَمْ يَقْتُلْ .

hadith_text_en:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar
said about a trained dog, "Eat whatever it catches for you whether it
eats from it or not."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَمَّنْ سَمِعَ نَافِعًا، يَقُولُ قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ وَإِنْ أَكَلَ وَإِنْ لَمْ يَأْكُلْ .

hadith_text_en:
Yahya related to me from Malik that he heard Nafi say that
Abdullah ibn Umar said, "Whether it eats from it or not."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، أَنَّهُ سُئِلَ عَنِ الْكَلْبِ الْمُعَلَّمِ، إِذَا قَتَلَ الصَّيْدَ فَقَالَ سَعْدٌ كُلْ وَإِنْ لَمْ تَبْقَ إِلاَّ بِضْعَةٌ وَاحِدَةٌ . وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، أَنَّهُ سُئِلَ عَنِ الْكَلْبِ الْمُعَلَّمِ، إِذَا قَتَلَ الصَّيْدَ فَقَالَ سَعْدٌ كُلْ وَإِنْ لَمْ تَبْقَ إِلاَّ بِضْعَةٌ وَاحِدَةٌ .

hadith_text_en:
Yahya related to me from Malik that he had heard that Sad ibn Abi
Waqqas had said, when asked about a trained dog killing game, "Eat,
even if only one piece of it remains."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: . وَحَدَّثَنِي عَنْ مَالِكٍ أَنَّهُ سَمِعَ بَعْضَ أَهْلِ الْعِلْمِ يَقُولُونَ فِي الْبَازِي وَالْعُقَابِ وَالصَّقْرِ وَمَا أَشْبَهَ ذَلِكَ أَنَّهُ إِذَا كَانَ يَفْقَهُ كَمَا تَفْقَهُ الْكِلاَبُ الْمُعَلَّمَةُ فَلاَ بَأْسَ بِأَكْلِ مَا قَتَلَتْ مِمَّا صَادَتْ إِذَا ذُكِرَ اسْمُ اللَّهِ عَلَى إِرْسَالِهَا . قَالَ مَالِكٌ وَأَحْسَنُ مَا سَمِعْتُ فِي الَّذِي يَتَخَلَّصُ الصَّيْدَ مِنْ مَخَالِبِ الْبَازِي أَوْ مِنَ الْكَلْبِ ثُمَّ يَتَرَبَّصُ بِهِ فَيَمُوتُ أَنَّهُ لاَ يَحِلُّ أَكْلُهُ . قَالَ مَالِكٌ وَكَذَلِكَ كُلُّ مَا قُدِرَ عَلَى ذَبْحِهِ وَهُوَ فِي مَخَالِبِ الْبَازِي أَوْ فِي الْكَلْبِ فَيَتْرُكُهُ صَاحِبُهُ وَهُوَ قَادِرٌ عَلَى ذَبْحِهِ حَتَّى يَقْتُلَهُ الْبَازِي أَوِ الْكَلْبُ فَإِنَّهُ لاَ يَحِلُّ أَكْلُهُ . قَالَ مَالِكٌ وَكَذَلِكَ الَّذِي يَرْمِي الصَّيْدَ فَيَنَالُهُ وَهُوَ حَىٌّ فَيُفَرِّطُ فِي ذَبْحِهِ حَتَّى يَمُوتَ فَإِنَّهُ لاَ يَحِلُّ أَكْلُهُ . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّ الْمُسْلِمَ إِذَا أَرْسَلَ كَلْبَ الْمَجُوسِيِّ الضَّارِيَ فَصَادَ أَوْ قَتَلَ إِنَّهُ إِذَا كَانَ مُعَلَّمًا فَأَكْلُ ذَلِكَ الصَّيْدِ حَلاَلٌ لاَ بَأْسَ بِهِ وَإِنْ لَمْ يُذَكِّهِ الْمُسْلِمُ وَإِنَّمَا مَثَلُ ذَلِكَ مَثَلُ الْمُسْلِمِ يَذْبَحُ بِشَفْرَةِ الْمَجُوسِيِّ أَوْ يَرْمِي بِقَوْسِهِ أَوْ بِنَبْلِهِ فَيَقْتُلُ بِهَا فَصَيْدُهُ ذَلِكَ وَذَبِيحَتُهُ حَلاَلٌ لاَ بَأْسَ بِأَكْلِهِ وَإِذَا أَرْسَلَ الْمَجُوسِيُّ كَلْبَ الْمُسْلِمِ الضَّارِيَ عَلَى صَيْدٍ فَأَخَذَهُ فَإِنَّهُ لاَ يُؤْكَلُ ذَلِكَ الصَّيْدُ إِلاَّ أَنْ يُذَكَّى  وَإِنَّمَا مَثَلُ ذَلِكَ مَثَلُ قَوْسِ الْمُسْلِمِ وَنَبْلِهِ يَأْخُذُهَا الْمَجُوسِيُّ فَيَرْمِي بِهَا الصَّيْدَ فَيَقْتُلُهُ وَبِمَنْزِلَةِ شَفْرَةِ الْمُسْلِمِ يَذْبَحُ بِهَا الْمَجُوسِيُّ فَلاَ يَحِلُّ أَكْلُ شَىْءٍ مِنْ ذَلِكَ .

hadith_text_en:
Yahya related to me from Malik that he had heard some of the
people of knowledge say that when falcons, eagles, and hawks and their
like, understood as trained dogs understood, there was no harm in
eating what they had killed in the course of hunting, if the name of
Allah had been mentioned when they were sent out.

Malik said,
"The best of what I have heard about retrieving game from the falcon's
talons or from the dog's fangs and then waiting until it dies, is that
it is not halal to eat it."

Malik said, "The same applies to
anything which could have been slaughtered by the hunter when it was
in the talons of the falcon or the fangs of the dog. If the hunter
leaves it until the falcon or dog has killed it, it is not halal to
eat it either". He continued, "The same thing applies to any game hit
by a hunter and caught while still alive, which he neglects to
slaughter before it dies."

Malik said, "It is generally
agreed among us that it is halal to eat the game that a hunting-dog
belonging to magians hunts or kills, if it is sent out by a muslim and
the animal is trained. There is no harm in it even if the muslim does
not actually slaughter it.

It is the same as a muslim using a
magian's knife to slaughter with or using his bow and arrows to shoot
and kill with. The game he shot and the animal he slaughters are
halal. There is no harm in eating them. If a magian sends out a
muslim's hunting dog for game, and it catches it, the game is not to
be eaten unless it is slaughtered by a muslim. That is like a magian
using a muslim's bow and arrow to hunt game with, or like his using a
muslim's knife to slaughter with. It is not halal to eat anything
killed like that.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي هُرَيْرَةَ، سَأَلَ عَبْدَ اللَّهِ بْنَ عُمَرَ عَمَّا لَفَظَ الْبَحْرُ فَنَهَاهُ عَنْ أَكْلِهِ، . قَالَ نَافِعٌ ثُمَّ انْقَلَبَ عَبْدُ اللَّهِ فَدَعَا بِالْمُصْحَفِ فَقَرَأَ {أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ} قَالَ نَافِعٌ فَأَرْسَلَنِي عَبْدُ اللَّهِ بْنُ عُمَرَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ أَبِي هُرَيْرَةَ إِنَّهُ لاَ بَأْسَ بِأَكْلِهِ .

hadith_text_en:
Yahya related to me from Malik from Nafi that Abd ar-Rahman ibn
Abi Hurayra asked Abdullah ibn Umar about eating what was cast up by
the sea and he forbade him to eat it. Then Abdullah turned and asked
for a Qur'an, and read, "The game of the sea and its flesh are halal
for you." Nafi added, "Abdullah ibn Umar sent me to Abdar-Rahman Ibn
Abi Hurayra to say that there was no harm in eating it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ سَعْدٍ الْجَارِيِّ، مَوْلَى عُمَرَ بْنِ الْخَطَّابِ أَنَّهُ قَالَ سَأَلْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ عَنِ الْحِيتَانِ، يَقْتُلُ بَعْضُهَا بَعْضًا أَوْ تَمُوتُ صَرَدًا فَقَالَ لَيْسَ بِهَا بَأْسٌ . قَالَ سَعْدٌ ثُمَّ سَأَلْتُ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ فَقَالَ مِثْلَ ذَلِكَ .

hadith_text_en:
Yahya related to me from Malik from Zayd ibn Aslam that Sad al-
Jari, the mawla of Umar ibn al-Khattab asked Abdullah ibn Umar about
fish which had killed each other or which had died from severe cold .
He said, "There is no harm in eating them.'' Sad said,' 'I then asked
Abdullah ibn Amr ibn al As and he said the same."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ ثَابِتٍ، أَنَّهُمَا كَانَا لاَ يَرَيَانِ بِمَا لَفَظَ الْبَحْرُ بَأْسًا .

hadith_text_en:
Yahya related to me from Malik from Abu'z-Zinad from Abu Salama
ibn Abd ar-Rahman from Abu Hurayra and Zayd ibn Thabit that they saw
no harm in eating what was cast up by the sea.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ نَاسًا، مِنْ أَهْلِ الْجَارِ قَدِمُوا فَسَأَلُوا مَرْوَانَ بْنَ الْحَكَمِ عَمَّا لَفَظَ الْبَحْرُ فَقَالَ لَيْسَ بِهِ بَأْسٌ وَقَالَ اذْهَبُوا إِلَى زَيْدِ بْنِ ثَابِتٍ وَأَبِي هُرَيْرَةَ فَاسْأَلُوهُمَا عَنْ ذَلِكَ ثُمَّ ائْتُونِي فَأَخْبِرُونِي مَاذَا يَقُولاَنِ فَأَتَوْهُمَا فَسَأَلُوهُمَا فَقَالاَ لاَ بَأْسَ بِهِ . فَأَتَوْا مَرْوَانَ فَأَخْبَرُوهُ . فَقَالَ مَرْوَانُ قَدْ قُلْتُ لَكُمْ . قَالَ مَالِكٌ لاَ بَأْسَ بِأَكْلِ الْحِيتَانِ يَصِيدُهَا الْمَجُوسِيُّ لأَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ فِي الْبَحْرِ
" هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ " . قَالَ مَالِكٌ وَإِذَا أُكِلَ ذَلِكَ مَيْتًا فَلاَ يَضُرُّهُ مَنْ صَادَهُ .

hadith_text_en:
Yahya related to me from Malik from Abu'z-Zinad from Abu Salama
ibn Abd ar-Rahman that some people from al-Jar came to Marwan ibn al-
Hakam and asked him about eating what was cast up by the sea. He said,
"There is no harm in eating it." Marwan said, "Go to Zayd ibn Thabit
and Abu Hurayra and ask them about it, then come to me and tell me
what they say." They went to them and asked them, and they both said,
"There is no harm in eating it " They returned to Marwan and told him.
Marwan said, "I told you."

Malik said that there was no harm
in eating fish caught by magians, because the Messenger of Allah, may
Allah bless him and grant him peace, said, "In the sea's water is
purity, and that which is dead in it is halal. "

Malik said,
"If it is eaten when it is dead, there is no harm in who catches it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنِ أَبِي إِدْرِيسَ الْخَوْلاَنِيِّ، عَنْ أَبِي ثَعْلَبَةَ الْخُشَنِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" أَكْلُ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ حَرَامٌ " .

hadith_text_en:
Yahya related to me from Malik from Ibn Shibab from Abu Idris al-
Khawlani from Abu Tha~laba al-Khushani that the Messenger of Allah,
may Allah bless him and grant him peace, said, "It is haram to eat
animals with fangs "


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي حَكِيمٍ، عَنْ عَبِيدَةَ بْنِ سُفْيَانَ الْحَضْرَمِيِّ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" أَكْلُ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ حَرَامٌ " .

hadith_text_en:
Yahya related to me from Malik from Ismail ibn Abi Hakim from
Abiyda ibn Sufyan al-Hadrami from Abu Hurayra that the Messenger of
Allah, may Allah bless him and grant him peace, said, "Eating animals
with fangs is haram. "

Malik said, "This is the custom among
us."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Yahya related to me from Malik that the best of what he had heard
about horses, mules, and donkeys was that they were not eaten because
Allah, the Blessed, the Exalted,said, "And horses, and mules and
asses, for you to ride, and as an adornment. " (Sura 16 ayat 8) . He
said, may He be Blessed and Exalted, "In cattle, some of them you
ride, and some of them you eat." (Sura 6 ayat 79). He said, the
Blessed, the Exalted, "Mention Allah's name over what He has provided
you of cattle, and eat of them and feed the beggar (al-qani) and the
suppliant (al-mutarr). (Sura 22 ayat 34).

Malik said "Allah
mentioned horses, mules, and donkeys for riding and adornment, and He
mentioned cattle for riding and eating."

Malik said, "Al-qani
also means the poor."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، أَنَّهُ قَالَ مَرَّ رَسُولُ اللَّهِ صلى الله عليه وسلم بِشَاةٍ مَيِّتَةٍ كَانَ أَعْطَاهَا مَوْلاَةً لِمَيْمُونَةَ زَوْجِ النَّبِيِّ صلى الله عليه وسلم فَقَالَ " أَفَلاَ انْتَفَعْتُمْ بِجِلْدِهَا " . فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّهَا مَيْتَةٌ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّمَا حُرِّمَ أَكْلُهَا " .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Ubaydullah
ibn Abdullah ibn Utba ibn Masud that Abdullah ibn Abbas said, "The
Messenger of Allah, may Allah bless him and grant him peace, passed by
a dead sheep which had been given to a mawla of his wife, Maimuna. He
said, ' Aren't you going to use its skin?' They said, 'Messenger of
Allah, but it is carrion. 'The Messenger of Allah, may Allah bless him
and grant him peace, said, 'Only eating it is haram.' "


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنِ ابْنِ وَعْلَةَ الْمِصْرِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" إِذَا دُبِغَ الإِهَابُ فَقَدْ طَهُرَ " .

hadith_text_en:
Malik related to me from Zayd ibn Aslam from Ibn Wala al-Misri
from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless
him and grant him peace, said, "A skin when it is tanned is pure."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ ثَوْبَانَ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَمَرَ أَنْ يُسْتَمْتَعَ بِجُلُودِ الْمَيْتَةِ إِذَا دُبِغَتْ .

hadith_text_en:
Yahya related to me from Malik from Yazid ibn Abdullah ibn Qusayt
from Muhammad ibn Abd ar-Rahman ibn Thawban from his mother that
A'isha, the wife of the Prophet, may Allah bless him and grant him
peace, said that the Messenger of Allah, may Allah bless him and grant
him peace, ordered that the skins of carrion be used after they had
been tanned.


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Yahya related to me from Malik that the best of what he had heard
about a man who is forced by necessity to eat carrion is that he ate
it until he was full and then he took provision from it. If he found
something which would enable him to dispense with it, he threw it
away.

Malik when asked whether or not a man who had been
forced by necessity to eat carrion, should eat it when he also found
the fruit, crops or sheep of a people in that place, answered, "If he
thinks that the owners of the fruit, crops, or sheep will believe his
necessity so that he will not be deemed a thief and have his hand cut
off, then I think that he should eat from whatever he finds that which
will remove his hunger but he should not carry any of it away. I
prefer that he does that than that he eat carrion. If he fears that he
will not be believed, and will be deemed a thief for what he has
taken, then I think that it is better for him to eat the carrion, and
he has leeway to eat carrion in this respect. Even so, I fear that
someone who is not forced by necessity to eat carrion might exceed the
limits out of a desire to consume other peoples' property, crops or
fruit."

Malik said, "That is the best of what I have heard."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب العقيقة

hadith_chapter_name_en: The 'Aqiqa

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ رَجُلٍ، مِنْ بَنِي ضَمْرَةَ عَنْ أَبِيهِ، أَنَّهُ قَالَ سُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الْعَقِيقَةِ فَقَالَ " لاَ أُحِبُّ الْعُقُوقَ " . وَكَأَنَّهُ إِنَّمَا كَرِهَ الاِسْمَ وَقَالَ " مَنْ وُلِدَ لَهُ وَلَدٌ فَأَحَبَّ أَنْ يَنْسُكَ عَنْ وَلَدِهِ فَلْيَفْعَلْ " .

hadith_text_en:
Yahya related to me from Zayd ibn Aslam from a man of the Banu
Damra that his father said, "The Messenger of Allah, may Allah bless
him and grant him peace, was asked about the Aqiqa. He said, 'I do not
like disobedience (uquq),' as if he disliked the name. He said, 'If
anyone has a child born to him, and wants to sacrifice for his child,
then let him do it.' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب العقيقة

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، أَنَّهُ قَالَ وَزَنَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ صلى الله عليه وسلم شَعَرَ حَسَنٍ وَحُسَيْنٍ وَزَيْنَبَ وَأُمِّ كُلْثُومٍ فَتَصَدَّقَتْ بِزِنَةِ ذَلِكَ فِضَّةً .

hadith_text_en:
Yahya related to me from Malik from Jafar ibn Muhammad that his
father said, "Fatima, the daughter of the Messenger of Allah, may
Allah bless him and grant him peace, weighed the hair of Hasan,
Husayn, Zaynab and Umm Kulthum, and gave away in sadaqa an equivalent
weight of silver."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب العقيقة

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ، أَنَّهُ قَالَ وَزَنَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ صلى الله عليه وسلم شَعَرَ حَسَنٍ وَحُسَيْنٍ فَتَصَدَّقَتْ بِزِنَتِهِ فِضَّةً .

hadith_text_en:
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman
that Muhammad ibn Ali ibn al-Husayn said, "Fatima, the daughter of the
Messenger of Allah, may Allah bless him and grant him peace, weighed
the hair of Hasan and Husayn, and gave away in sadaqa the equivalent
weight in silver."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب العقيقة

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، لَمْ يَكُنْ يَسْأَلُهُ أَحَدٌ مِنْ أَهْلِهِ عَقِيقَةً إِلاَّ أَعْطَاهُ إِيَّاهَا وَكَانَ يَعُقُّ عَنْ وَلَدِهِ بِشَاةٍ شَاةٍ عَنِ الذُّكُورِ وَالإِنَاثِ .

hadith_text_en:
Yahya related to me from Malik from Nafi that if any of Abdullah
ibn Umar's family asked him for an aqiqa, he would give it to them. He
gave a sheep as aqiqa for both his male and female children.


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب العقيقة

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ، أَنَّهُ قَالَ سَمِعْتُ أَبِي يَسْتَحِبُّ الْعَقِيقَةَ، وَلَوْ بِعُصْفُورٍ .

hadith_text_en:
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman
that Muhammad ibn Ibrahim ibn al-Harith at-Taymi said, "I heard my
father say that the aqiqa was desirable, even if it was only a
sparrow."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب العقيقة

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّهُ عُقَّ عَنْ حَسَنٍ، وَحُسَيْنٍ، ابْنَىْ عَلِيِّ بْنِ أَبِي طَالِبٍ .

hadith_text_en:
Yahya related to me from Malik that he heard that there had been
an aqiqa for Hasan and Husayn, the sons of Ali ibn Abi Talib.


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب العقيقة

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، أَنَّ أَبَاهُ، عُرْوَةَ بْنَ الزُّبَيْرِ كَانَ يَعُقُّ عَنْ بَنِيهِ الذُّكُورِ، وَالإِنَاثِ، بِشَاةٍ شَاةٍ . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الْعَقِيقَةِ أَنَّ مَنْ عَقَّ فَإِنَّمَا يَعُقُّ عَنْ وَلَدِهِ بِشَاةٍ شَاةٍ الذُّكُورِ وَالإِنَاثِ وَلَيْسَتِ الْعَقِيقَةُ بِوَاجِبَةٍ وَلَكِنَّهَا يُسْتَحَبُّ الْعَمَلُ بِهَا وَهِيَ مِنَ الأَمْرِ الَّذِي لَمْ يَزَلْ عَلَيْهِ النَّاسُ عِنْدَنَا فَمَنْ عَقَّ عَنْ وَلَدِهِ فَإِنَّمَا هِيَ بِمَنْزِلَةِ النُّسُكِ وَالضَّحَايَا لاَ يَجُوزُ فِيهَا عَوْرَاءُ وَلاَ عَجْفَاءُ وَلاَ مَكْسُورَةٌ وَلاَ مَرِيضَةٌ وَلاَ يُبَاعُ مِنْ لَحْمِهَا شَىْءٌ وَلاَ جِلْدُهَا وَيُكْسَرُ عِظَامُهَا وَيَأْكُلُ أَهْلُهَا مِنْ لَحْمِهَا وَيَتَصَدَّقُونَ مِنْهَا وَلاَ يُمَسُّ الصَّبِيُّ بِشَىْءٍ مِنْ دَمِهَا .

hadith_text_en:
Yahya related to me from Malik from Hisham ibn Urwa that his
father, Urwa ibn az-Zubayr made an aqiqa for his male and female
children of a sheep each.

Malik said, "What we do about the
aqiqa is that if someone makes an aqiqa for his children, he gives a
sheep for both male and female. The aqiqa is not obligatory but it is
desirable to do it, and people continue to come to us about it. If
someone makes an aqiqa for his children, the same rules apply as with
all sacrificial animals - one-eyed, emaciated, injured, or sick
animals must not be used, and neither the meat or the skin is to be
sold. The bones are broken and the family eat the meat and give some
of it away as sadaqa. The child is not smeared with any of the blood
.''


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_chapter_name_en: Fara'id

hadith_text_en:
Yahya related to me from Malik, "The generally agreed upon way of
doing things among us and what I have seen the people of knowledge
doing in our city about the fixed shares of inheritance of children
from the mother or father when one or other of them dies is that if
they leave male and female children, the male takes the portion of two
females. If there are only females, and there are more than two, they
get two thirds of what is left between them. If there is only one, she
gets a half. If someone shares with the children, who has a fixed
share and there are males among them, the reckoner begins with the
ones with fixed shares. What remains after that is divided among the
children according to their inheritance.

"When there are no
children, grandchildren through sons have the same position as
children, so that grandsons are like sons and grand-daughters are like
daughters. They inherit as they inherit and they overshadow as they
overshadow. If there are both children and grandchildren through sons,
and there is a male among the children, then the grandchildren through
sons do not share in the inheritance with him.

"If there is
no surviving male among the children, and there are two or more
daughters, the granddaughters through a son do not share in the
inheritance with them unless there is a male who is in the same
position as them in relation to the deceased, or further than them.
His presence gives access to whatever is left over, if any, to whoever
is in his position and whoever is above him of the granddaughters
through sons. If something is left over, they divide it among them,
and the male takes the portion of two females. If nothing is left
over, they have nothing.

"If the only descendant is a
daughter, she takes half, and if there are one or more grand-daughters
through a son who are in the same position to the deceased, they share
a sixth. If there is a male in the same position as the granddaughters
through a son in relation to the deceased, they have no share and no
sixth .

"If there is a surplus after the allotting of shares
to the people with fixed shares, the surplus goes to the male and
whoever is in his position and whoever is above him of the female
descendants through sons. The male has the share of two females. The
one who is more distant in relationship than grandchildren through
sons has nothing. If there is no surplus, they have nothing. That is
because Allah, the Blessed, the Exalted, said in His Book, 'Allah
charges you about your children that the male has the like of the
portion of two females. If there are more than two women they have two
thirds of what is left. If there is one, she has a half.' (Sura 4 ayat
10)


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_en:
Malik said, "The inheritance of a husband from a wife when she
leaves no children or grandchildren through sons is a half. If she
leaves children or grandchildren through sons, male or female, by her
present or previous husbands, the husband has a quarter after bequests
or debts. The inheritance of a wife from a husband who does not leave
children or grandchildren through sons is a quarter. If he leaves
children or grandchildren through sons, male or female, the wife has
an eighth after bequests and debts. That is because Allah, the
Blessed, the Exalted! said in His Book, 'You have a half of what your
wives leave if they have no children. If they have children, you have
a fourth of what they leave after bequests and debts. They have a
fourth of what you leave if you have no children. If you have
children, they have an eighth after bequests or debts.' " (Sura4ayat
11).


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_en:
Malik said, "The generally agreed on way of doing things among us
about which there is no dispute and what I have seen the people of
knowledge in our city doing is that when a father inherits from a son
or a daughter and the deceased leaves children, or grandchildren
through a son, the father has a fixed share of one sixth. If the
deceased does leave any children or male grandchildren through a son,
the apportioning begins with those with whom the father shares in the
fixed shares. They are given their fixed shares. If a sixth or more is
left over, the sixth and what is above it is given to the father, and
if there is less than a sixth left, the father is given his sixth as a
fixed share, (i.e. the other shares are adjusted.)

"The
inheritance of a mother from her child, if her son or daughter dies
and leaves children or male or female grandchildren through a son, or
leaves two or more full or half siblings is a sixth. If the deceased
does not leave any children or grandchildren through a son, or two or
more siblings, the mother has a whole third except in two cases. One
of them is if a man dies and leaves a wife and both parents. The wife
has a fourth, the mother a third of what remains, (which is a fourth
of the capital). The other is if a wife dies and leaves a husband and
both parents. The husband gets half, and the mother a third of what
remains, (which is a sixth of the capital). That is because Allah, the
Blessed, the Exalted, says in His Book, 'His two parents each have a
sixth of what he leaves if he has children. If he does not have
children, and his parents inherit from him, his mother has a third. If
he has siblings, the mother has a sixth.' (Sura 4 ayat 11). The sunna
is that the siblings be two or more."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_en:
Malik said, "The generally agreed upon way of doing things among
us is that maternal half-siblings do not inherit anything when there
are children or grandchildren through sons, male or female. They do
not inherit anything when there is a father or the father's father.
They inherit in what is outside of that. If there is only one male or
female, they are given a sixth. If there are two, each of them has a
sixth. If there are more than that, they share in a third which is
divided among them. The male does not have portion of two females.
That is because Allah, the Blessed, the Exalted, says in His Book, 'If
a man or woman has no direct heir, and he has a brother or sister, by
the mother, each of them has a sixth. If there are more than two, they
share equally in a third.' " (Sura 4 ayat 12).


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_en:
Malik said, "The generally agreed on way of doing things among us
is that full siblings do not inherit anything with sons nor anything
with grandsons through a son, nor anything with the father. They do
inherit with the daughters and the granddaughters through a son when
the deceased does not leave a paternal grandfather. Any property that
is left over, they are in it as paternal relations. One begins with
the people who are allotted fixed shares. They are given their shares.
If there is anything left over after that, it belongs to the full
siblings. They divide it between themselves according to the Book of
Allah, whether they are male or female. The male has a portion of two
females. If there is nothing left over, they have nothing.

"If the deceased does not leave a father or a paternal grandfather or
children or male or female grandchildren through a son, a single full
sister gets a half. If there are two or more full sisters, they get
two thirds. If there is a brother with them, sisters, whether one or
more, do not have a fixed share. One begins with whoever shares in the
fixed shares. They are given their shares. Whatever remains after that
goes to the full siblings. The male has the portion of two females
except in one case, in which the full siblings have nothing. They
share in this case the third of the half-siblings by the mother. That
case is when a woman dies and leaves a husband, a mother, half-
siblings by her mother, and full siblings. The husband has a half. The
mother has one sixth. The half-siblings by the mother have a third.
Nothing is left after that, so the full siblings share in this case
with the half-siblings by the mother in their third. The male has the
portion of two females in as much as all of them are siblings of the
deceased by the mother. They inherit by the mother. That is because
Allah, the Blessed, the Exalted, said in His Book, 'If a man or a
woman has no direct heir and he has a brother or a sister, each one of
the two gets a sixth. If there are more than that, they share equally
in the third. ' (Sura 4 ayat 12) . They therefore share in this case
because all of them are siblings of the deceased by the mother."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_en:
Malik said, "The generally agreed on wayof doing things among us
is that when there are no full siblings with them, half-siblings by
the father take the position of full siblings. Their males are like
the males of the full siblings, and their females are like their
females except in the case where the half-siblings by the mother and
the full siblings share, because they are not offspring of the mother
who joins these."

Malik said, "If there are both full
siblings and half-siblings by the father and there is a male among the
full siblings none of the half-siblings by the father have any
inheritance. If there is one or more females in the full siblings and
there is no male with them, the one full sister gets a half, and the
half sister by the father gets a sixth, completing the two-thirds. If
there is a male with the half-sisters by the father, they have no
share. The people of fixed shares are given their shares and if there
is something left after that it is divided between the half-siblings
by the father. The male has the portion of two females. If there is
nothing left over, they get nothing. If the full siblings consist of
two or more females, they get two-thirds, and the half-sisters by the
father get nothing with them unless there is a half-brother by the
father with them. If there is a half-brother by the father with them,
the people of fixed shares are given their shares and if there is
something left over after that, it is divided between the half-
siblings by the father. The male gets the portion of two females. If
there is nothing left over, they get nothing. Half-siblings by the
mother, full-siblings, and half-siblings by the father, each have a
sixth (when they are onlyone). Two and more share a third. The male
has the same portion as the female. They are in the same position in
it."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ بَلَغَهُ أَنَّ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ، كَتَبَ إِلَى زَيْدِ بْنِ ثَابِتٍ يَسْأَلُهُ عَنِ الْجَدِّ، فَكَتَبَ إِلَيْهِ زَيْدُ بْنُ ثَابِتٍ إِنَّكَ كَتَبْتَ إِلَىَّ تَسْأَلُنِي عَنِ الْجَدِّ، وَاللَّهُ، أَعْلَمُ وَذَلِكَ مِمَّا لَمْ يَكُنْ يَقْضِي فِيهِ إِلاَّ الأُمَرَاءُ - يَعْنِي الْخُلَفَاءَ - وَقَدْ حَضَرْتُ الْخَلِيفَتَيْنِ قَبْلَكَ يُعْطِيَانِهِ النِّصْفَ مَعَ الأَخِ الْوَاحِدِ وَالثُّلُثَ مَعَ الاِثْنَيْنِ فَإِنْ كَثُرَتِ الإِخْوَةُ لَمْ يُنَقِّصُوهُ مِنَ الثُّلُثِ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said that he had
heard that Muawiya ibn Abi Sufyan wrote to Zayd ibn Thabit asking him
about the grandfather. Zayd ibn Thabit wrote to him, "You have written
to me asking me about the grandfather. Allah knows best. That is part
of what is only determined by the amirs, i.e. the khalifs. I was
present with two khalifs before you who gave the grandfather a half
with one sibling, and a third with two. If there were more siblings,
they did not decrease his third."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ قَبِيصَةَ بْنِ ذُؤَيْبٍ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، فَرَضَ لِلْجَدِّ الَّذِي يَفْرِضُ النَّاسُ لَهُ الْيَوْمَ .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Qabisa ibn
Dhu'ayba that Umar ibn al-Khattab gave the grandfather "what people
give him today."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّهُ قَالَ فَرَضَ عُمَرُ بْنُ الْخَطَّابِ وَعُثْمَانُ بْنُ عَفَّانَ وَزَيْدُ بْنُ ثَابِتٍ لِلْجَدِّ مَعَ الإِخْوَةِ الثُّلُثَ . قَالَ مَالِكٌ وَالأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا وَالَّذِي أَدْرَكْتُ عَلَيْهِ أَهْلَ الْعِلْمِ بِبَلَدِنَا أَنَّ الْجَدَّ أَبَا الأَبِ لاَ يَرِثُ مَعَ الأَبِ دِنْيَا شَيْئًا وَهُوَ يُفْرَضُ لَهُ مَعَ الْوَلَدِ الذَّكَرِ وَمَعَ ابْنِ الاِبْنِ الذَّكَرِ السُّدُسُ فَرِيضَةً وَهُوَ فِيمَا سِوَى ذَلِكَ مَا لَمْ يَتْرُكِ الْمُتَوَفَّى أَخًا أَوْ أُخْتًا لأَبِيهِ يُبَدَّأُ بِأَحَدٍ إِنْ شَرَّكَهُ بِفَرِيضَةٍ مُسَمَّاةٍ فَيُعْطَوْنَ فَرَائِضَهُمْ فَإِنْ فَضَلَ مِنَ الْمَالِ السُّدُسُ فَمَا فَوْقَهُ فُرِضَ لِلْجَدِّ السُّدُسُ فَرِيضَةً . قَالَ مَالِكٌ وَالْجَدُّ وَالإِخْوَةُ لِلأَبِ وَالأُمِّ إِذَا شَرَّكَهُمْ أَحَدٌ بِفَرِيضَةٍ مُسَمَّاةٍ يُبَدَّأُ بِمَنْ شَرَّكَهُمْ مِنْ أَهْلِ الْفَرَائِضِ فَيُعْطَوْنَ فَرَائِضَهُمْ فَمَا بَقِيَ بَعْدَ ذَلِكَ لِلْجَدِّ وَالإِخْوَةِ مِنْ شَىْءٍ فَإِنَّهُ يُنْظَرُ أَىُّ ذَلِكَ أَفْضَلُ لِحَظِّ الْجَدِّ أُعْطِيَهُ الثُّلُثُ مِمَّا بَقِيَ لَهُ وَلِلإِخْوَةِ أَوْ يَكُونُ بِمَنْزِلَةِ رَجُلٍ مِنَ الإِخْوَةِ فِيمَا يَحْصُلُ لَهُ وَلَهُمْ يُقَاسِمُهُمْ بِمِثْلِ حِصَّةِ أَحَدِهِمْ أَوِ السُّدُسُ مِنْ رَأْسِ الْمَالِ كُلِّهِ أَىُّ ذَلِكَ كَانَ أَفْضَلَ لِحَظِّ الْجَدِّ أُعْطِيَهُ الْجَدُّ وَكَانَ مَا بَقِيَ بَعْدَ ذَلِكَ لِلإِخْوَةِ لِلأَبِ وَالأُمِّ لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ إِلاَّ فِي فَرِيضَةٍ وَاحِدَةٍ تَكُونُ قِسْمَتُهُمْ فِيهَا عَلَى غَيْرِ ذَلِكَ وَتِلْكَ الْفَرِيضَةُ امْرَأَةٌ تُوُفِّيَتْ وَتَرَكَتْ زَوْجَهَا وَأُمَّهَا وَأُخْتَهَا لأُمِّهَا وَأَبِيهَا وَجَدَّهَا فَلِلزَّوْجِ النِّصْفُ وَلِلأُمِّ الثُّلُثُ وَلِلْجَدِّ السُّدُسُ وَلِلأُخْتِ لِلأُمِّ وَالأَبِ النِّصْفُ ثُمَّ يُجْمَعُ سُدُسُ الْجَدِّ وَنِصْفُ الأُخْتِ فَيُقْسَمُ أَثْلاَثًا لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ فَيَكُونُ لِلْجَدِّ ثُلُثَاهُ وَلِلأُخْتِ ثُلُثُهُ . قَالَ مَالِكٌ وَمِيرَاثُ الإِخْوَةِ لِلأَبِ مَعَ الْجَدِّ إِذَا لَمْ يَكُنْ مَعَهُمْ إِخْوَةٌ لأَبٍ وَأُمٍّ كَمِيرَاثِ الإِخْوَةِ لِلأَبِ وَالأُمِّ سَوَاءٌ ذَكَرُهُمْ كَذَكَرِهِمْ وَأُنْثَاهُمْ كَأُنْثَاهُمْ فَإِذَا اجْتَمَعَ الإِخْوَةُ لِلأَبِ وَالأُمِّ وَالإِخْوَةُ لِلأَبِ فَإِنَّ الإِخْوَةَ لِلأَبِ وَالأُمِّ يُعَادُّونَ الْجَدَّ بِإِخْوَتِهِمْ لأَبِيهِمْ فَيَمْنَعُونَهُ بِهِمْ كَثْرَةَ الْمِيرَاثِ بِعَدَدِهِمْ وَلاَ يُعَادُّونَهُ بِالإِخْوَةِ لِلأُمِّ لأَنَّهُ لَوْ لَمْ يَكُنْ مَعَ الْجَدِّ غَيْرُهُمْ لَمْ يَرِثُوا مَعَهُ شَيْئًا وَكَانَ الْمَالُ كُلُّهُ لِلْجَدِّ فَمَا حَصَلَ لِلإِخْوَةِ مِنْ بَعْدِ حَظِّ الْجَدِّ فَإِنَّهُ يَكُونُ لِلإِخْوَةِ مِنَ الأَبِ وَالأُمِّ دُونَ الإِخْوَةِ لِلأَبِ وَلاَ يَكُونُ لِلإِخْوَةِ لِلأَبِ مَعَهُمْ شَىْءٌ إِلاَّ أَنْ يَكُونَ الإِخْوَةُ لِلأَبِ وَالأُمِّ امْرَأَةً وَاحِدَةً فَإِنْ كَانَتِ امْرَأَةً وَاحِدَةً فَإِنَّهَا تُعَادُّ الْجَدَّ بِإِخْوَتِهَا لأَبِيهَا مَا كَانُوا فَمَا حَصَلَ لَهُمْ وَلَهَا مِنْ شَىْءٍ كَانَ لَهَا دُونَهُمْ مَا بَيْنَهَا وَبَيْنَ أَنْ تَسْتَكْمِلَ فَرِيضَتَهَا وَفَرِيضَتُهَا النِّصْفُ مِنْ رَأْسِ الْمَالِ كُلِّهِ فَإِنْ كَانَ فِيمَا يُحَازُ لَهَا وَلإِخْوَتِهَا لأَبِيهَا فَضْلٌ عَنْ نِصْفِ رَأْسِ الْمَالِ كُلِّهِ فَهُوَ لإِخْوَتِهَا لأَبِيهَا لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ فَإِنْ لَمْ يَفْضُلْ شَىْءٌ فَلاَ شَىْءَ لَهُمْ .

hadith_text_en:
Yahya related to me from Malik that he had heard that Sulayman
ibn Yasar said, ''Umar ibn al-Khattab, Uthman ibn Affan, andZayd ibn
Thabit gave the grandfather a third with full siblings". Malik said,
"The generally agreed on way of doing things among us and what I have
seen the people of knowledge in our city doing is that the paternal
grandfather does not inherit anything at all with the father. He is
given a sixth as a fixed share with the son and the grandson through a
son. Other than that, when the deceased does not leave a mother or a
paternal aunt, one begins with whoever has a fixed share, and they are
given their shares. If there is a sixth of the property left over, the
grandfather is given a sixth as a fixed share."

Malik said,
"When someone shares with the grandfather and the full siblings in a
specified share, one begins with whoever shares with them of the
people of fixed shares. They are given their shares. What is left over
after that belongs to the grandfather and the full siblings. Then one
sees which is the more favourable of two alternatives for the portion
of the grandfather. Either a third is allotted to him and the siblings
to divide between them, and he gets a share as if he were one of the
siblings, or else he takes a sixth from all the capital. Whichever is
the best portion for the grandfather is given to him. What is left
after that, goes to the full siblings. The male gets the portion of
two females except in one particular case. The division in this case
is different from the preceding one. This case is when a woman dies
and leaves a husband, mother, full sister and grandfather. The husband
gets a half, the mother gets a third, the grandfather gets a sixth,
and the full sister gets a half. The sixth of the grandfather and the
half of the sister are joined and divided into thirds. The male gets
the share of two females. Therefore, the grandfather has two thirds,
and the sister has one third."

Malik said, "The inheritance
of the half-siblings by the father with the grandfather when there are
no full siblings with them, is like the inheritance of the full
siblings (in the same situation). The males are the same as their
males and the females are the same as their females. When there are
both full siblings and half-siblings by the father, the full siblings
include in their number the number of half-siblings by the father, to
limit the inheritance of the grandfather, i.e., if there was only one
full sibling with the grandfather. They would share, after the
allotting of the fixed shares, the remainder of the inheritance
between them equally. If there were also two half-siblings by the
father, their number is added to the division of the sum, which would
then be divided four ways. A quarter going to the grandfather and
three-quarters going to the full siblings who annex the shares
technically allotted to the half-siblings by the father. They do not
include the number of half-siblings by the mother, because if there
were only half-siblings by the father they would not inherit anything
with the grandfather and all the capital would belong to the
grandfather, and so the siblings would not get anything after the
portion of the grandfather.

"It belongs to the full siblings
more than the half-siblings by the father, and the half-siblings by
the father do not get anything with them unless the full siblings
consist of one sister. If there is one full sister, she includes the
grandfather with the half-siblings by her father in the division,
however many. Whatever remains for her and these half-siblings by the
father goes to her rather than them until she has had her complete
share, which is half of the total capital. If there is surplus beyond
half of all the capital in what she and the half-siblings by the
father acquire it goes to them. The male has the portion of two
females. If there is nothing left over, they get nothing."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُثْمَانَ بْنِ إِسْحَاقَ بْنِ خَرَشَةَ، عَنْ قَبِيصَةَ بْنِ ذُؤَيْبٍ، أَنَّهُ قَالَ جَاءَتِ الْجَدَّةُ إِلَى أَبِي بَكْرٍ الصِّدِّيقِ تَسْأَلُهُ مِيرَاثَهَا فَقَالَ لَهَا أَبُو بَكْرٍ مَا لَكِ فِي كِتَابِ اللَّهِ شَىْءٌ وَمَا عَلِمْتُ لَكِ فِي سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم شَيْئًا فَارْجِعِي حَتَّى أَسْأَلَ النَّاسَ فَسَأَلَ النَّاسَ . فَقَالَ الْمُغِيرَةُ بْنُ شُعْبَةَ حَضَرْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم أَعْطَاهَا السُّدُسَ . فَقَالَ أَبُو بَكْرٍ هَلْ مَعَكَ غَيْرُكَ فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ الأَنْصَارِيُّ فَقَالَ مِثْلَ مَا قَالَ الْمُغِيرَةُ فَأَنْفَذَهُ لَهَا أَبُو بَكْرٍ الصِّدِّيقُ ثُمَّ جَاءَتِ الْجَدَّةُ الأُخْرَى إِلَى عُمَرَ بْنِ الْخَطَّابِ تَسْأَلُهُ مِيرَاثَهَا فَقَالَ لَهَا مَا لَكِ فِي كِتَابِ اللَّهِ شَىْءٌ وَمَا كَانَ الْقَضَاءُ الَّذِي قُضِيَ بِهِ إِلاَّ لِغَيْرِكِ وَمَا أَنَا بِزَائِدٍ فِي الْفَرَائِضِ شَيْئًا وَلَكِنَّهُ ذَلِكَ السُّدُسُ فَإِنِ اجْتَمَعْتُمَا فَهُوَ بَيْنَكُمَا وَأَيَّتُكُمَا خَلَتْ بِهِ فَهُوَ لَهَا .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Uthman ibn
Ishaq ibn Kharasha that Qabisa ibn Dhu'ayb said, "A grandmother came
to Abu Bakr as-Siddiq and asked him for her inheritance. Abu Bakr said
to her, 'You have nothing in the Book of Allah, and I do not know that
you have anything in the sunna of the Messenger of Allah, may Allah
bless him and grant him peace. Go away therefore, until I have
questioned the people.' (i.e.the Companions). He questioned the
people, and al-Mughira ibn Shuba said, 'I was present with the
Messenger of Allah, may Allah bless him and grant him peace, when he
gave the grandmother a sixth.' Abu Bakr said, 'Was there anybody else
with you?' Muhammad ibn Maslama al-Ansari stood up and said the like
of what al-Mughira said. Abu Bakr as-Siddiq gave it to her. Then the
other grandmother came to Umar ibn al-Khattab and asked him for her
inheritance. He said to her, "You have nothing in the Book of Allah,
and what has been decided is only for other than you, and I am not one
to add to the fixed shares, other than that sixth. If there are two of
you together, it is between you. If eitherof you is left alone with
it, it is hers."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، أَنَّهُ قَالَ أَتَتِ الْجَدَّتَانِ إِلَى أَبِي بَكْرٍ الصِّدِّيقِ فَأَرَادَ أَنْ يَجْعَلَ السُّدُسَ، لِلَّتِي مِنْ قِبَلِ الأُمِّ فَقَالَ لَهُ رَجُلٌ مِنَ الأَنْصَارِ أَمَا إِنَّكَ تَتْرُكُ الَّتِي لَوْ مَاتَتْ وَهُوَ حَىٌّ كَانَ إِيَّاهَا يَرِثُ فَجَعَلَ أَبُو بَكْرٍ السُّدُسَ بَيْنَهُمَا .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said that al-Qasim
ibn Muhammad said, "Two grandmothers came to Abu Bakr asSiddiq, and he
wanted to give the sixth to the one who was from the mother's side,
and a man of the Ansar said, 'What? Are you omitting the one from whom
he would inherit if she died while he was alive?' Abu Bakr divided the
sixth between them.~


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ، أَنَّ أَبَا بَكْرِ بْنَ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، كَانَ لاَ يَفْرِضُ إِلاَّ لِلْجَدَّتَيْنِ . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا الَّذِي لاَ اخْتِلاَفَ فِيهِ وَالَّذِي أَدْرَكْتُ عَلَيْهِ أَهْلَ الْعِلْمِ بِبَلَدِنَا أَنَّ الْجَدَّةَ أُمَّ الأُمِّ لاَ تَرِثُ مَعَ الأُمِّ دِنْيَا شَيْئًا وَهِيَ فِيمَا سِوَى ذَلِكَ يُفْرَضُ لَهَا السُّدُسُ فَرِيضَةً وَأَنَّ الْجَدَّةَ أُمَّ الأَبِ لاَ تَرِثُ مَعَ الأُمِّ وَلاَ مَعَ الأَبِ شَيْئًا وَهِيَ فِيمَا سِوَى ذَلِكَ يُفْرَضُ لَهَا السُّدُسُ فَرِيضَةً فَإِذَا اجْتَمَعَتِ الْجَدَّتَانِ أُمُّ الأَبِ وَأُمُّ الأُمِّ وَلَيْسَ لِلْمُتَوَفَّى دُونَهُمَا أَبٌ وَلاَ أُمٌّ . قَالَ مَالِكٌ فَإِنِّي سَمِعْتُ أَنَّ أُمَّ الأُمِّ إِنْ كَانَتْ أَقْعَدَهُمَا كَانَ لَهَا السَّدُسُ دُونَ أُمِّ الأَبِ وَإِنْ كَانَتْ أُمُّ الأَبِ أَقْعَدَهُمَا أَوْ كَانَتَا فِي الْقُعْدَدِ مِنَ الْمُتَوَفَّى بِمَنْزِلَةٍ سَوَاءً فَإِنَّ السُّدُسَ بَيْنَهُمَا نِصْفَانِ . قَالَ مَالِكٌ وَلاَ مِيرَاثَ لأَحَدٍ مِنَ الْجَدَّاتِ إِلاَّ لِلْجَدَّتَيْنِ لأَنَّهُ بَلَغَنِي أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم وَرَّثَ الْجَدَّةَ ثُمَّ سَأَلَ أَبُو بَكْرٍ عَنْ ذَلِكَ حَتَّى أَتَاهُ الثَّبَتُ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ وَرَّثَ الْجَدَّةَ فَأَنْفَذَهُ لَهَا ثُمَّ أَتَتِ الْجَدَّةُ الأُخْرَى إِلَى عُمَرَ بْنِ الْخَطَّابِ فَقَالَ لَهَا مَا أَنَا بِزَائِدٍ فِي الْفَرَائِضِ شَيْئًا فَإِنِ اجْتَمَعْتُمَا فَهُوَ بَيْنَكُمَا وَأَيَّتُكُمَا خَلَتْ بِهِ فَهُوَ لَهَا . قَالَ مَالِكٌ ثُمَّ لَمْ نَعْلَمْ أَحَدًا وَرَّثَ غَيْرَ جَدَّتَيْنِ مُنْذُ كَانَ الإِسْلاَمُ إِلَى الْيَوْمِ .

hadith_text_en:
Yahya related to me from Malik from Abdu Rabbih ibn Said that Abu
Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham only gave a fixed
share to two grandmothers (together).

Malik said, "The
generally agreed on way of doing things among us in which there is no
dispute and which I saw the people of knowledge in our city doing, is
that the maternal grandmother does not inherit anything at all with
the mother. Outside of that, she is given a sixth as a fixed share.
The paternal grandmotherdoes not inherit anything along with the
mother or the father. Outside of that she is given a sixth as a fixed
share." If both the paternal grandmother and maternal grandmother are
alive, and the deceased does not have a father or mother outside of
them, Malik said,."I have heard that if the maternal grandmother is
the nearest of the two of them, then she has a sixth instead of the
paternal grandmother. If the paternal grandmother is nearer, or they
are in the same position in relation to the deceased, the sixth is
divided equally between them."

Malik said, "None of the
female grand-relations except for these two has any inheritance
because I have heard that the Messenger of Allah, may Allah bless him
and grant him peace, gave the grandmother inheritance, and then Abu
Bakr asked about that until someone reliable related from the
Messenger of Allah, may Allah bless him and grant him peace, that he
had made the grandmother an heir and given a share to her. Another
grandmother came to Umar ibn al-Khattab, and he said, 'I am not one to
add to fixed shares. If there are two of you together, it is between
you. If either of you is left alone with it, it is hers.' " Malik
said, "We do not know of anyone who made other than the two
grandmothers heirs from the beginning of Islam to this day."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، سَأَلَ رَسُولَ اللَّهِ صلى الله عليه وسلم عَنِ الْكَلاَلَةِ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم
" يَكْفِيكَ مِنْ ذَلِكَ الآيَةُ الَّتِي أُنْزِلَتْ فِي الصَّيْفِ آخِرَ سُورَةِ النِّسَاءِ " .

hadith_text_en:
Yahya related to me from Malik from Zayd ibn Aslam that Umar ibn
al-Khattab asked the Messenger of Allah, may Allah bless him and grant
him peace, about someone who died without parents or offspring, and
the Messenger of Allah, may Allah bless him and grant him peace, said
to him, "The ayat which was sent down in the summer at the end of the
Surat an-Nisa (Sura 4) is enoughfor you."

Malik said, "The
generally agreed on way of doing things among us, in which there is no
dispute, and which I saw the people of knowledge in our city doing, is
that the person who leaves neither parent or offspring can be of two
types. As for the kind described in the ayat which was sent down at
the beginning of the Surat an-Nisa in which Allah, the Blessed, the
Exalted! said, 'If a man or a woman has no direct heir, but has a
brother or a sister by the mother, each of the two has a sixth. If
there are more than that, they share equally in a third.' (Sura 4 ayat
12) This heirless one does not have heirs among his mother's siblings
since there are no children or parents. As for the other kind
described in the ayat which comes at the end of the Surat an-Nisa,
Allah, the Blessed, the Exalted, said in it, 'They will ask you for a
decision. Say, "Allah gives you a decision about the indirect heirs.
If a man perishes having no children, but he has a sister, she shall
receive a half of what he leaves, and he is her heir if she has no
children. If there are two sisters, they shall receive two-thirds of
what he leaves. If there are brothers and sisters, the male shall
receive the portion of two females. Allah makes clear to you that you
might not go astray. Allah has knowledge of everything" ' " (Sura 4
ayat 176).

Malik said, "If this person without direct heirs
(parents) or children has siblings by the father, they inherit with
the grandfather from the person without direct heirs. The grandfather
inherits with the siblings because he is more entitled to the
inheritance than them. That is because he inherits a sixth with the
male children of the deceased when the siblings do not inherit
anything with the male children of the deceased. How can he not be
like one of them when he takes a sixth with the children of the
deceased? How can he not take a third with the siblings while the
brother's sons take a third with them? The grandfather is the one who
overshadows the half-siblings by the mother and keeps them from
inheriting. He is more entitled to what they have because they are
omitted for his sake. If the grandfather did not take that third, the
half-siblings by the mother would take it and would take what does not
return to the half-siblings by the father. The half-siblings by the
mother are more entitled to that third than the half-siblings by the
father while the grandfather is more entitled to that than the half-
siblings by the mother."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَنْظَلَةَ الزُّرَقِيِّ، أَنَّهُ أَخْبَرَهُ عَنْ مَوْلًى، لِقُرَيْشٍ كَانَ قَدِيمًا يُقَالُ لَهُ ابْنُ مِرْسَى أَنَّهُ قَالَ كُنْتُ جَالِسًا عِنْدَ عُمَرَ بْنِ الْخَطَّابِ فَلَمَّا صَلَّى الظُّهْرَ قَالَ يَا يَرْفَا هَلُمَّ ذَلِكَ الْكِتَابَ - لِكِتَابٍ كَتَبَهُ فِي شَأْنِ الْعَمَّةِ - فَنَسْأَلَ عَنْهَا وَنَسْتَخْبِرَ فِيهَا . فَأَتَاهُ بِهِ يَرْفَا فَدَعَا بِتَوْرٍ أَوْ قَدَحٍ فِيهِ مَاءٌ فَمَحَا ذَلِكَ الْكِتَابَ فِيهِ ثُمَّ قَالَ لَوْ رَضِيَكِ اللَّهُ وَارِثَةً أَقَرَّكِ لَوْ رَضِيَكِ اللَّهُ أَقَرَّكِ .

hadith_text_en:
Yahya related to me from Malik from Muhammad ibn Abi Bakr ibn
Muhammad ibn Amribn Hazm that Abdar-Rahman ibn Hanthala az-Zurqi was
informed by a mawla of Quraysh,who used to be known as Ibn Mursi, that
he was sitting with Umar ibn al-Khattab, and when they had prayed
dhuhr, he said, "Yarfa! Bring that letter! (a letter which he had
written about the paternal aunt.) We asked about her and asked for
information about her." Yarfa brought it to him. He called for a small
vessel or a drinking-bowl in which there was water. He erased the
letter in it. Then he said, "Had Allah approved of you as an heir, we
would have confirmed you. Had Allah approved of you, we would have
confirmed you."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ أَبِي بَكْرِ بْنِ حَزْمٍ، أَنَّهُ سَمِعَ أَبَاهُ، كَثِيرًا يَقُولُ كَانَ عُمَرُ بْنُ الْخَطَّابِ يَقُولُ عَجَبًا لِلْعَمَّةِ تُورَثُ وَلاَ تَرِثُ .

hadith_text_en:
Yahya related to me from Malik that Muhammad ibn Abi Bakr ibn
Hazm heard his father say many times, ''Umar ibn al-Khattab used to
say, 'It is a wonder that the paternal aunt is inherited from and does
not inherit.' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_en:
Malik said, "The generally agreed on way of doing things among
us, in which there is no dispute, and which I saw the people of
knowledge in our city doing, about paternal relations is that full
brothers are more entitled to inherit than half-brothers by the father
and half-brothers by the father are more entitled to inherit than the
children of the full brothers. The sons of the full brothers are more
entitled to inherit than the sons of the half-brothers by the father.
The sons of the half-brothers by the father are more entitled to
inherit than the sons of the sons of the full brothers. The sons of
the sons of the half-brothers by the father's side are more entitled
to inherit than the paternal uncle, the full brother of the father.
The paternal uncle, the full brother of the father, is more entitled
to inherit than the paternal uncle, the half-brotherof the father on
the father's side. The paternal uncle, the half-brother of the father
on the father's side is more entitled to inherit than the sons of the
paternal uncle, the full brother of the father. The son of the
paternal uncle on the father's side is more entitled to inherit than
the paternal great uncle, the full brother of the paternal
grandfather."

Malik said, "Everything about which you are
questioned concerning the inheritance of the paternal relations is
like this. Trace the genealogy of the deceased and whoever among the
paternal relations contends for inheritance. If you find that one of
them reaches the deceased by a father and none of them except him
reaches him by a father, then make his inheritance to the one who
reaches him by the nearest father, rather than the one who reaches him
by what is above that. If you find that they all reach him by the same
father who joins them, then see who is the nearest of kin. If there is
only one half-brother by the father, give him the inheritance rather
than more distant paternal relations. If there is a full brother and
you find them equally related from a number of fathers or to one
particular father so that they all reach the genealogy of the deceased
and they are all half-brothers by the father or full brothers, then
divide the inheritance equally among them. If the parent of one of
them is an uncle (the full-brother of the father of the deceased) and
whoever is with him is an uncle (the paternal half brother of the
father of the deceased), the inheritance goes to the sons of the full
brother of the father rather than the sons of the paternal half-
brother of the father. That is because Allah, the Blessed, the
Exalted, said, 'Those related by blood are nearer to one another in
the Book of Allah, surely Allah has knowledge of everything.' "

Malik said, "The paternal grandfather, is more entitled to inherit
than sons of the full-brother, and more entitled than the uncle, the
full brother of the father. The son of the father's brother is more
entitled to inherit from mawali retainers (freed slaves) than the
grandfathers."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_en:
Malik said, "The generally agreed on way of doing things among us
in which there is no dispute and which I saw the people of knowledge
in our citydoing, is that the child of the half-sibling by the mother,
the paternal grandfather, the paternal uncle who is the maternal half-
brother of the father, the maternal uncle, the great-grandmother who
is the mother of the mother's father, the daughter of the full-
brother, the paternal aunt, and the maternal aunt do not inherit
anything by their kinship."

Malik said, "The woman who is the
furthest relation of the deceased of those who were named in this
book, does not inherit anything by her kinship, and women do not
inherit anything apart from those that are named in the Qur'an. Allah,
the Blessed, the Exalted, mentioned in His Book the inheritance ofthe
mother from her children, the inheritance of the daughters from their
father, the inheritance of the wife from her husband, the inheritance
of the full sisters, the inheritance of the half-sisters by the father
and the inheritance of the half-sisters by the mother. The grandmother
is made an heir by the example of the Prophet, may Allah bless him and
grant him peace, made about her. A woman inherits from a slave she
frees herself because Allah, the Blessed, the Exalted, said in His
Book, 'They are your brothers in the deen and your mawali.' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ حُسَيْنِ بْنِ عَلِيٍّ، عَنْ عُمَرَ بْنِ عُثْمَانَ بْنِ عَفَّانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ يَرِثُ الْمُسْلِمُ الْكَافِرَ " .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Ali ibn
Husayn ibn Ali from Umar ibn Uthman ibn Affan from Usama ibn Zayd that
the Messenger of Allah, may Allah bless him and grant him peace, said,
"A muslim does not inherit from a kafir."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ حُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، أَنَّهُ أَخْبَرَهُ إِنَّمَا، وَرِثَ أَبَا طَالِبٍ عَقِيلٌ وَطَالِبٌ وَلَمْ يَرِثْهُ عَلِيٌّ - قَالَ - فَلِذَلِكَ تَرَكْنَا نَصِيبَنَا مِنَ الشِّعْبِ .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab that Ali ibn
Husayn ibn Ali ibn Abi Talib told him that Aqil and Talib inherited
from Abu Talib, and Ali did not inheritfrom him. Ali said, "Because of
that, we have given up our portion of ash Shab." (A house belonging to
Banu Hashim).


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ مُحَمَّدَ بْنَ الأَشْعَثِ، أَخْبَرَهُ أَنَّ عَمَّةً لَهُ يَهُودِيَّةً أَوْ نَصْرَانِيَّةً تُوُفِّيَتْ وَأَنَّ مُحَمَّدَ بْنَ الأَشْعَثِ ذَكَرَ ذَلِكَ لِعُمَرَ بْنِ الْخَطَّابِ وَقَالَ لَهُ مَنْ يَرِثُهَا فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ يَرِثُهَا أَهْلُ دِينِهَا . ثُمَّ أَتَى عُثْمَانَ بْنَ عَفَّانَ فَسَأَلَهُ عَنْ ذَلِكَ فَقَالَ لَهُ عُثْمَانُ أَتَرَانِي نَسِيتُ مَا قَالَ لَكَ عُمَرُ بْنُ الْخَطَّابِ يَرِثُهَا أَهْلُ دِينِهَا .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said from Sulayman
ibn Yasar that Muhammad ibn al-Ashath told him that he had a christian
or jewish paternal aunt who died. Muhammad ibn al-Ashath mentioned
that to Umar ibn al-Khattab and said to him, "Who inherits from her?"
Umar ibn al-Khattab said to him, "The people of her deen inherit from
her." Then he went to Uthman ibn Affan, and asked him about that.
Uthman said to him, "Do you think that I have forgotten what Umar ibn
al-Khattab said to you? The people.of her deen inherit from her."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي حَكِيمٍ، أَنَّ نَصْرَانِيًّا، أَعْتَقَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ هَلَكَ - قَالَ إِسْمَاعِيلُ - فَأَمَرَنِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ أَنْ أَجْعَلَ مَالَهُ فِي بَيْتِ الْمَالِ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said from Ismail
ibn Abi Hakim that Umar ibn Abd al-Aziz freed a christian who then
died. Ismail said, ''Umar ibn Abd al-Aziz ordered me to put his
property in the bayt al-mal."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ الثِّقَةِ، عِنْدَهُ أَنَّهُ سَمِعَ سَعِيدَ بْنَ الْمُسَيَّبِ، يَقُولُ أَبَى عُمَرُ بْنُ الْخَطَّابِ أَنْ يُوَرِّثَ، أَحَدًا مِنَ الأَعَاجِمِ إِلاَّ أَحَدًا وُلِدَ فِي الْعَرَبِ . قَالَ مَالِكٌ وَإِنْ جَاءَتِ امْرَأَةٌ حَامِلٌ مِنْ أَرْضِ الْعَدُوِّ فَوَضَعَتْهُ فِي أَرْضِ الْعَرَبِ فَهُوَ وَلَدُهَا يَرِثُهَا إِنْ مَاتَتْ وَتَرِثُهُ إِنْ مَاتَ مِيرَاثَهَا فِي كِتَابِ اللَّهِ . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا وَالسُّنَّةُ الَّتِي لاَ اخْتِلاَفَ فِيهَا وَالَّذِي أَدْرَكْتُ عَلَيْهِ أَهْلَ الْعِلْمِ بِبَلَدِنَا أَنَّهُ لاَ يَرِثُ الْمُسْلِمُ الْكَافِرَ بِقَرَابَةٍ وَلاَ وَلاَءٍ وَلاَ رَحِمٍ وَلاَ يَحْجُبُ أَحَدًا عَنْ مِيرَاثِهِ . قَالَ مَالِكٌ وَكَذَلِكَ كُلُّ مَنْ لاَ يَرِثُ إِذَا لَمْ يَكُنْ دُونَهُ وَارِثٌ فَإِنَّهُ لاَ يَحْجُبُ أَحَدًا عَنْ مِيرَاثِهِ .

hadith_text_en:
Yahya related to me from Malik from a reliable source of his who
had heard Said ibn al-Musayyab say, ''Umar ibn al-Khattab refused to
let anyone inherit from the non-arabs except for one who was born
among the arabs."

Malik said, "If a pregnant woman comes from
the land of the enemy and gives birth in arab land so that he is her
(an arab) child, he inherits from her if she dies, and she inherits
from him if he dies, by the Book of Allah."

Malik said, "The
generally agreed on way of doing things among us and the sunna in
which there is no dispute, and what I saw the people of knowledge in
our city doing, is that a Muslim does not inherit from a kafir by
kinship, clientage (wala'), or maternal relationship, nor does he (the
Muslim) overshadow any (of the kafirs) from his inheritance.

Malik said, "Similarly, someone who forgoes his inheritance when he is
the chief heir does not overshadow anyone from his inheritance."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ غَيْرِ، وَاحِدٍ، مِنْ عُلَمَائِهِمْ . أَنَّهُ لَمْ يَتَوَارَثْ مَنْ قُتِلَ يَوْمَ الْجَمَلِ وَيَوْمَ صِفِّينَ وَيَوْمَ الْحَرَّةِ ثُمَّ كَانَ يَوْمَ قُدَيْدٍ فَلَمْ يُوَرَّثْ أَحَدٌ مِنْهُمْ مِنْ صَاحِبِهِ شَيْئًا إِلاَّ مَنْ عُلِمَ أَنَّهُ قُتِلَ قَبْلَ صَاحِبِهِ . قَالَ مَالِكٌ وَذَلِكَ الأَمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ وَلاَ شَكَّ عِنْدَ أَحَدٍ مِنْ أَهْلِ الْعِلْمِ بِبَلَدِنَا وَكَذَلِكَ الْعَمَلُ فِي كُلِّ مُتَوَارِثَيْنِ هَلَكَا بِغَرَقٍ أَوْ قَتْلٍ أَوْ غَيْرِ ذَلِكَ مِنَ الْمَوْتِ إِذَا لَمْ يُعْلَمْ أَيُّهُمَا مَاتَ قَبْلَ صَاحِبِهِ لَمْ يَرِثْ أَحَدٌ مِنْهُمَا مِنْ صَاحِبِهِ شَيْئًا وَكَانَ مِيرَاثُهُمَا لِمَنْ بَقِيَ مِنْ وَرَثَتِهِمَا يَرِثُ كُلَّ وَاحِدٍ مِنْهُمَا وَرَثَتُهُ مِنَ الأَحْيَاءِ . وَقَالَ مَالِكٌ لاَ يَنْبَغِي أَنْ يَرِثَ أَحَدٌ أَحَدًا بِالشَّكِّ وَلاَ يَرِثُ أَحَدٌ أَحَدًا إِلاَّ بِالْيَقِينِ مِنَ الْعِلْمِ وَالشُّهَدَاءِ وَذَلِكَ أَنَّ الرَّجُلَ يَهْلِكُ هُوَ وَمَوْلاَهُ الَّذِي أَعْتَقَهُ أَبُوهُ فَيَقُولُ بَنُو الرَّجُلِ الْعَرَبِيِّ قَدْ وَرِثَهُ أَبُونَا فَلَيْسَ ذَلِكَ لَهُمْ أَنْ يَرِثُوهُ بِغَيْرِ عِلْمٍ وَلاَ شَهَادَةٍ إِنَّهُ مَاتَ قَبْلَهُ وَإِنَّمَا يَرِثُهُ أَوْلَى النَّاسِ بِهِ مِنَ الأَحْيَاءِ . قَالَ مَالِكٌ وَمِنْ ذَلِكَ أَيْضًا الأَخَوَانِ لِلأَبِ وَالأُمِّ يَمُوتَانِ وَلأَحَدِهِمَا وَلَدٌ وَالآخَرُ لاَ وَلَدَ لَهُ وَلَهُمَا أَخٌ لأَبِيهِمَا فَلاَ يُعْلَمُ أَيُّهُمَا مَاتَ قَبْلَ صَاحِبِهِ فَمِيرَاثُ الَّذِي لاَ وَلَدَ لَهُ لأَخِيهِ لأَبِيهِ وَلَيْسَ لِبَنِي أَخِيهِ لأَبِيهِ وَأُمِّهِ شَىْءٌ . قَالَ مَالِكٌ وَمِنْ ذَلِكَ أَيْضًا أَنْ تَهْلَكَ الْعَمَّةُ وَابْنُ أَخِيهَا أَوِ ابْنَةُ الأَخِ وَعَمُّهَا فَلاَ يُعْلَمُ أَيُّهُمَا مَاتَ قَبْلُ فَإِنْ لَمْ يُعْلَمْ أَيُّهُمَا مَاتَ قَبْلُ لَمْ يَرِثِ الْعَمُّ مِنِ ابْنَةِ أَخِيهِ شَيْئًا وَلاَ يَرِثُ ابْنُ الأَخِ مِنْ عَمَّتِهِ شَيْئًا .

hadith_text_en:
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman
from more than one of the people of knowledge of that time, that those
who were killed on the Day of the Camel, the Day of Siffin, the Day of
al-Harra, and the Day of Qudayd did not inherit from each other. None
of them inherited anything from his companion unless it was known that
he had been killed before his companion.

Malik said, "That is
the way of doing things about which there is no dispute, and which
none of the people of knowledge in our city doubt. The procedure with
two mutual heirs who are drowned, or killed in another way, when it is
not known which of them died first is the same - neither of them
inherits anything from his companion. Their inheritance goes to
whoever remains of their heirs. They are inherited from by the
living."

Malik said, "No one should inherit from anyone else
when there is doubt, and one should only inherit from the other when
there is certainty of knowledge and witnesses. That is because a man
and his mawla whom his father has freed might die at the same time.
The sons of the free man could say, 'Our father inherited from the
mawla.' They should not inherit from the mawla without knowledge or
testimony that he died first. The living people most entitled to his
wala' inherit from him."

Malik said, "Another example is two
full brothers who die. One of them has children and the other does
not. They have a half-brother by their father. It is not known which
of them died first, so the inheritance of the childless one goes to
his half-brother by the father. The children of the full-brother get
nothing."

Malik said, "Another example is when a paternal
aunt and the son of her brother die, or else the daughter of the
brother and her paternal uncle. It is not known which of them died
first. The paternal uncle does not inherit anything from the daughter
of his brother, and the son of the brother does not inherit anything
from his paternal aunt."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الفرائض

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ، كَانَ يَقُولُ فِي وَلَدِ الْمُلاَعَنَةِ وَوَلَدِ الزِّنَا إِنَّهُ إِذَا مَاتَ وَرِثَتْهُ أُمُّهُ حَقَّهَا فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ وَإِخْوَتُهُ لأُمِّهِ حُقُوقَهُمْ وَيَرِثُ الْبَقِيَّةَ مَوَالِي أُمِّهِ إِنْ كَانَتْ مَوْلاَةً وَإِنْ كَانَتْ عَرَبِيَّةً وَرِثَتْ حَقَّهَا وَوَرِثَ إِخْوَتُهُ لأُمِّهِ حُقُوقَهُمْ وَكَانَ مَا بَقِيَ لِلْمُسْلِمِينَ .
 قَالَ مَالِكٌ وَبَلَغَنِي عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، مِثْلُ ذَلِكَ . قَالَ مَالِكٌ وَعَلَى ذَلِكَ أَدْرَكْتُ أَهْلَ الْعِلْمِ بِبَلَدِنَا .

hadith_text_en:
Yahya related to me from Malik that he had heard that Urwa ibn
az-Zubayr said about the child of lian and the child of fornication,
that if they died, the mother inherited her right from them according
to the Book of Allah, the Mighty, the Majestic! The siblings by the
mother had their rights. The rest was inherited by the former masters
of the mother if she was a freed slave. If she was a free woman by
origin, she inherited her due and the siblings by the mother inherited
their due, and the rest went to the Muslims.

Malik said, "I
heard the same as that from Sulayman ibn Yasar."

Malik said,
"That is what I saw the people of knowledge in our city doing."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب النكاح

hadith_chapter_name_en: Marriage

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ يَخْطُبُ أَحَدُكُمْ عَلَى خِطْبَةِ أَخِيهِ " .

hadith_text_en:
Yahya related to me from Malik from Muhammad ibn Yahya ibn Habban
from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah
bless him and grant him peace, said, "Do not ask for a woman in
marriage when another muslim has already done so."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ يَخْطُبُ أَحَدُكُمْ عَلَى خِطْبَةِ أَخِيهِ " .

hadith_text_en:
Yahya related to me from Malik from Nafi from Abdullah ibn Umar
that the Messenger of Allah, may Allah bless him and grant him peace,
said, "Do not ask for a woman in marriage when another muslim has
already done so."

Malik said, "The explanation of the
statement of the Messenger of Allah, may Allah bless him and grant him
peace, according to what we think - and Allah knows best - is that 'Do
not ask for a woman in marriage when another muslim has already done
so' means that when a man has asked for a woman in marriage, and she
has inclined to him and they have agreed on a bride-price, which she
has suggested and with which they are mutually satisfied, it is
forbidden for another man to ask for that woman in marriage. It does
not mean that when a man has asked for a woman in marriage, and his
suit does not agree with her and she does not incline to him that no
one else can ask for her in marriage. That is a door to misery for
people."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، أَنَّهُ كَانَ يَقُولُ فِي قَوْلِ اللَّهِ تَبَارَكَ وَتَعَالَى {وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّسَاءِ أَوْ أَكْنَنْتُمْ فِي أَنْفُسِكُمْ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَكِنْ لاَ تُوَاعِدُوهُنَّ سِرًّا إِلاَّ أَنْ تَقُولُوا قَوْلاً مَعْرُوفًا} أَنْ يَقُولَ الرَّجُلُ لِلْمَرْأَةِ وَهِيَ فِي عِدَّتِهَا مِنْ وَفَاةِ زَوْجِهَا إِنَّكِ عَلَىَّ لَكَرِيمَةٌ وَإِنِّي فِيكِ لَرَاغِبٌ وَإِنَّ اللَّهَ لَسَائِقٌ إِلَيْكِ خَيْرًا وَرِزْقًا وَنَحْوَ هَذَا مِنَ الْقَوْلِ .

hadith_text_en:
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim
that his father said about the word of Allah, the Blessed, the
Exalted, "There is no fault in you about the proposal you offer to
women, or hide in yourselves. Allah knows that you will be mindful of
them; but do not make troth with them secretly without honourable
words," (Sura 2 ayat 235) that it referred to a man saying to a woman
while she was still in her idda after the death of her husband, "You
are dear to me, and I desire you, and Allah brings provision and
blessing to you," and words such as these.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ، عَنْ نَافِعِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" الأَيِّمُ أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا وَالْبِكْرُ تُسْتَأْذَنُ فِي نَفْسِهَا وَإِذْنُهَا صُمَاتُهَا " .

hadith_text_en:
Malik related to me from Abdullah ibn al-Fadl from Nafi ibn
Jubayr ibn Mutim from Abdullah ibn Abbas that the Messenger of Allah,
may Allah bless him and grant him peace, said, "A woman who has been
previously married is more entitled to her person than her guardian,
and a virgin must be asked for her consent for herself, and her
consent is her silence "


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ قَالَ قَالَ عُمَرُ بْنُ الْخَطَّابِ لاَ تُنْكَحُ الْمَرْأَةُ إِلاَّ بِإِذْنِ وَلِيِّهَا أَوْ ذِي الرَّأْىِ مِنْ أَهْلِهَا أَوِ السُّلْطَانِ .

hadith_text_en:
Yahya related to me from Malik that he had heard that Said ibn
al-Musayyab had said that Umar ibn al-Khattab said, "A woman is only
married with the consent of her guardian, someone of her family with
sound judgement or the Sultan.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ الْقَاسِمَ بْنَ مُحَمَّدٍ، وَسَالِمَ بْنَ عَبْدِ اللَّهِ، كَانَا يُنْكِحَانِ بَنَاتِهِمَا الأَبْكَارَ وَلاَ يَسْتَأْمِرَانِهِنَّ . قَالَ مَالِكٌ وَذَلِكَ الأَمْرُ عِنْدَنَا فِي نِكَاحِ الأَبْكَارِ . قَالَ مَالِكٌ وَلَيْسَ لِلْبِكْرِ جَوَازٌ فِي مَالِهَا حَتَّى تَدْخُلَ بَيْتَهَا وَيُعْرَفَ مِنْ حَالِهَا .

hadith_text_en:
Yahya related to me from Malik that he had heard that al-Qasim
ibn Muhammad and Salim ibn Abdullah were marrying off their daughters
and they did not consult them.

Malik said, "That is what is
done among us about the marriage of virgins."

Malik said, "A
virgin has no right to her property until she enters her house and her
state (competence, maturity etc.) is known for sure."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ الْقَاسِمَ بْنَ مُحَمَّدٍ، وَسَالِمَ بْنَ عَبْدِ اللَّهِ، وَسُلَيْمَانَ بْنَ يَسَارٍ، كَانُوا يَقُولُونَ فِي الْبِكْرِ يُزَوِّجُهَا أَبُوهَا بِغَيْرِ إِذْنِهَا إِنَّ ذَلِكَ لاَزِمٌ لَهَا .

hadith_text_en:
Yahya related to me from Malik that he had heard that al-Qasim
ibn Muhammad and Salim ibn Abdullah and Sulayman ibn Yasar said about
the virgin given by her father in marriage without her permission,
"That is binding on her."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ أَبِي حَازِمِ بْنِ دِينَارٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ، . أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم جَاءَتْهُ امْرَأَةٌ فَقَالَتْ يَا رَسُولَ اللَّهِ إِنِّي قَدْ وَهَبْتُ نَفْسِي لَكَ فَقَامَتْ قِيَامًا طَوِيلاً فَقَامَ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ زَوِّجْنِيهَا إِنْ لَمْ تَكُنْ لَكَ بِهَا حَاجَةٌ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " هَلْ عِنْدَكَ مِنْ شَىْءٍ تُصْدِقُهَا إِيَّاهُ " . فَقَالَ مَا عِنْدِي إِلاَّ إِزَارِي هَذَا . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنْ أَعْطَيْتَهَا إِيَّاهُ جَلَسْتَ لاَ إِزَارَ لَكَ فَالْتَمِسْ شَيْئًا " . فَقَالَ مَا أَجِدُ شَيْئًا . قَالَ " الْتَمِسْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ " . فَالْتَمَسَ فَلَمْ يَجِدْ شَيْئًا . فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " هَلْ مَعَكَ مِنَ الْقُرْآنِ شَىْءٌ " . فَقَالَ نَعَمْ مَعِي سُورَةُ كَذَا وَسُورَةُ كَذَا . لِسُوَرٍ سَمَّاهَا . فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " قَدْ أَنْكَحْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ " .

hadith_text_en:
Yahya related to me from Malik from Malik from Abu Hazim ibn
Dinar from Sahl ibn Sad as-Saidi that a woman came to the Messenger of
Allah, may Allah bless him and grant him peace, and said, "Messenger
of Allah! I have given myself to you." She stood for a long time, and
then a man got up and said, "Messenger of Allah, marry her to me if
you have no need of her." The Messenger of Allah, may Allah bless him
and grant him peace, said, "Do you have anything to give her as a
bride-price?" He said, "I possess only this lower garment of mine."
The Messenger of Allah, may Allah bless him and grant him peace, said,
"If you give it to her you will not have a garment to wear so look for
something else." He said, "I have nothing else." He said, "Look for
something else, even if it is only an iron ring." He looked, and found
that he had nothing. The Messenger of Allah, may Allah bless him and
grant him peace, said, "Do you know any of the Qur'an?" He said, "Yes.
I know such-and-such a sura and such-and-such a sura," which he named.
The Messengerof Allah, may Allah bless him and grant him peace, said
to him, "I have married her to you for what you know of the Qur'an."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ قَالَ قَالَ عُمَرُ بْنُ الْخَطَّابِ أَيُّمَا رَجُلٍ تَزَوَّجَ امْرَأَةً وَبِهَا جُنُونٌ أَوْ جُذَامٌ أَوْ بَرَصٌ فَمَسَّهَا فَلَهَا صَدَاقُهَا كَامِلاً وَذَلِكَ لِزَوْجِهَا غُرْمٌ عَلَى وَلِيِّهَا . قَالَ مَالِكٌ وَإِنَّمَا يَكُونُ ذَلِكَ غُرْمًا عَلَى وَلِيِّهَا لِزَوْجِهَا إِذَا كَانَ وَلِيُّهَا الَّذِي أَنْكَحَهَا هُوَ أَبُوهَا أَوْ أَخُوهَا أَوْ مَنْ يُرَى أَنَّهُ يَعْلَمُ ذَلِكَ مِنْهَا فَأَمَّا إِذَا كَانَ وَلِيُّهَا الَّذِي أَنْكَحَهَا ابْنَ عَمٍّ أَوْ مَوْلًى أَوْ مِنَ الْعَشِيرَةِ مِمَّنْ يُرَى أَنَّهُ لاَ يَعْلَمُ ذَلِكَ مِنْهَا فَلَيْسَ عَلَيْهِ غُرْمٌ وَتَرُدُّ تِلْكَ الْمَرْأَةُ مَا أَخَذَتْهُ مِنْ صَدَاقِهَا وَيَتْرُكُ لَهَا قَدْرَ مَا تُسْتَحَلُّ بِهِ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said that Said ibn
al-Musayyab had said that Umar ibn al-Khattab said, "If a man marries
a woman who is insane, or has leprosy or white leprosy, without being
told of her condition by her guardian, and he has sexual relations
with her, she keeps her bride-price in its entirety. Her husband has
damages against her guardian."

Malik said, "The husband has
damages against her guardian when the guardian is her father, brother,
or one who is deemed to have knowledge of her condition. If the
guardian who gives her in marriage is a nephew, a mawla or a member of
her tribe who is not deemed to have knowledge of her condition, there
are no damages against him, and the woman returns what she has taken
of her bride-price, and the husband leaves her whatever amount is
thought to be fair."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ ابْنَةَ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، - وَأُمُّهَا بِنْتُ زَيْدِ بْنِ الْخَطَّابِ - كَانَتْ تَحْتَ ابْنٍ لِعَبْدِ اللَّهِ بْنِ عُمَرَ فَمَاتَ وَلَمْ يَدْخُلْ بِهَا وَلَمْ يُسَمِّ لَهَا صَدَاقًا فَابْتَغَتْ أُمُّهَا صَدَاقَهَا فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ لَيْسَ لَهَا صَدَاقٌ وَلَوْ كَانَ لَهَا صَدَاقٌ لَمْ نُمْسِكْهُ وَلَمْ نَظْلِمْهَا . فَأَبَتْ أُمُّهَا أَنْ تَقْبَلَ ذَلِكَ فَجَعَلُوا بَيْنَهُمْ زَيْدَ بْنَ ثَابِتٍ فَقَضَى أَنْ لاَ صَدَاقَ لَهَا وَلَهَا الْمِيرَاثُ .

hadith_text_en:
Yahya related to me from Malik from Nafi that the daughter of
Ubaydullah ibn Umar whose mother was the daughter of Zayd ibn al-
Khattab, married the son of Abdullah ibn Umar. He died and had not yet
consummated the marriage or specified her bride-price. Her mother
wanted the bride-price, and Abdullah ibn Umar said, "She is not
entitled to a bride-price. Had she been entitled to a bride-price, we
would not have kept it and we would not do her an injustice. "The
mother refused to accept that. Zayd ibn Thabit was brought to
adjudicate between them and he decided that she had no bride-price,
but that she did inherit.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، كَتَبَ فِي خِلاَفَتِهِ إِلَى بَعْضِ عُمَّالِهِ أَنَّ كُلَّ مَا اشْتَرَطَ الْمُنْكِحُ - مَنْ كَانَ أَبًا أَوْ غَيْرَهُ - مِنْ حِبَاءٍ أَوْ كَرَامَةٍ فَهُوَ لِلْمَرْأَةِ إِنِ ابْتَغَتْهُ . قَالَ مَالِكٌ فِي الْمَرْأَةِ يُنْكِحُهَا أَبُوهَا وَيَشْتَرِطُ فِي صَدَاقِهَا الْحِبَاءَ يُحْبَى بِهِ إِنَّ مَا كَانَ مِنْ شَرْطٍ يَقَعُ بِهِ النِّكَاحُ فَهُوَ لاِبْنَتِهِ إِنِ ابْتَغَتْهُ وَإِنْ فَارَقَهَا زَوْجُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلِزَوْجِهَا شَطْرُ الْحِبَاءِ الَّذِي وَقَعَ بِهِ النِّكَاحُ . قَالَ مَالِكٌ فِي الرَّجُلِ يُزَوِّجُ ابْنَهُ صَغِيرًا لاَ مَالَ لَهُ إِنَّ الصَّدَاقَ عَلَى أَبِيهِ إِذَا كَانَ الْغُلاَمُ يَوْمَ تَزَوَّجَ لاَ مَالَ لَهُ وَإِنْ كَانَ لِلْغُلاَمِ مَالٌ فَالصَّدَاقُ فِي مَالِ الْغُلاَمِ إِلاَّ أَنْ يُسَمِّيَ الأَبُ أَنَّ الصَّدَاقَ عَلَيْهِ وَذَلِكَ النِّكَاحُ ثَابِتٌ عَلَى الاِبْنِ إِذَا كَانَ صَغِيرًا وَكَانَ فِي وِلاَيَةِ أَبِيهِ . قَالَ مَالِكٌ فِي طَلاَقِ الرَّجُلِ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا وَهِيَ بِكْرٌ فَيَعْفُوَ أَبُوهَا عَنْ نِصْفِ الصَّدَاقِ إِنَّ ذَلِكَ جَائِزٌ لِزَوْجِهَا مِنْ أَبِيهَا فِيمَا وَضَعَ عَنْهُ . قَالَ مَالِكٌ وَذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى قَالَ فِي كِتَابِهِ {إِلاَّ أَنْ يَعْفُونَ} فَهُنَّ النِّسَاءُ اللاَّتِي قَدْ دُخِلَ بِهِنَّ {أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ} فَهُوَ الأَبُ فِي ابْنَتِهِ الْبِكْرِ وَالسَّيِّدُ فِي أَمَتِهِ . قَالَ مَالِكٌ وَهَذَا الَّذِي سَمِعْتُ فِي ذَلِكَ وَالَّذِي عَلَيْهِ الأَمْرُ عِنْدَنَا . قَالَ مَالِكٌ فِي الْيَهُودِيَّةِ أَوِ النَّصْرَانِيَّةِ تَحْتَ الْيَهُودِيِّ أَوِ النَّصْرَانِيِّ فَتُسْلِمُ قَبْلَ أَنْ يَدْخُلَ بِهَا أَنَّهُ لاَ صَدَاقَ لَهَا . قَالَ مَالِكٌ لاَ أَرَى أَنْ تُنْكَحَ الْمَرْأَةُ بِأَقَلَّ مِنْ رُبْعِ دِينَارٍ وَذَلِكَ أَدْنَى مَا يَجِبُ فِيهِ الْقَطْعُ .

hadith_text_en:
Yahya related to me from Malik that he had heard that Umar ibn
Abd al-Aziz during his khalifate, wrote to one of his governors,
"Whatever a father, or guardian, who gives someone in marriage, makes
a condition in the way of unreturnable gift or of favour, belongs to
the woman if she wants it."

Malik spoke about a woman whose
father gave her in marriage and made an unreturnable gift a condition
of the bride-price which was to be given. He said, "Whatever is given
as a condition by which marriage occurs belongs to the woman if she
wants it. If the husband parts from her before the marriage is
consummated, the husband has half of the unreturnable gift by which
the marriage occurred."

Malik said about a man who married
off his young son and the son had no wealth at all, that the bride-
price was obliged of the father if the young man had no property on
the day of marriage. If the young man did have property the bride-
price was taken from his property unless the father stipulated that he
would pay the bride-price. The marriage was affirmed for the son if he
was a minor only if he was under the guardianship of his father.

Malik said that if a man divorced his wife before he had
consummated the marriage and she was a virgin, her father returned
half of the bride-price to him. That half was permitted to the husband
from the father to compensate him for his expenses.

Malik
said that that was because Allah, the Blessed, the Exalted, said in
His Book, "Unless they (women with whom he had not consummated
marriage) make remission or he makes remission to him in whose hand is
the knot of marriage." (Sura 2 ayat 237). (He being the father of a
virgin daughter or the master of a female slave.)

Malik said,
"That is what I have heard about the matter, and that is how things
are done among us."

Malik said that a jewish or christian
woman who was married to a jew or christian and then became muslim
before the marriage had been consummated, did not keep anything from
the bride-price.

Malik said, "I do not think that women
should be married for less than a quarter of a dinar. That is the
lowest amount for which cutting off the hand is obliged ."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَضَى فِي الْمَرْأَةِ إِذَا تَزَوَّجَهَا الرَّجُلُ أَنَّهُ إِذَا أُرْخِيَتِ السُّتُورُ فَقَدْ وَجَبَ الصَّدَاقُ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said from Said ibn
al-Musayyab that 'Umar ibn al-Khattab decided about the woman who was
married by a man and the marriage had been consummated, that the
bride-price was obligatory.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ، كَانَ يَقُولُ إِذَا دَخَلَ الرَّجُلُ بِامْرَأَتِهِ فَأُرْخِيَتْ عَلَيْهِمَا السُّتُورُ فَقَدْ وَجَبَ الصَّدَاقُ .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab that Zayd ibn
Thabit said, "When a man takes his wife to his house and co-habits
with her then the bride-price is obliged."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ سَعِيدَ بْنَ الْمُسَيَّبِ، كَانَ يَقُولُ إِذَا دَخَلَ الرَّجُلُ بِالْمَرْأَةِ فِي بَيْتِهَا صُدِّقَ الرَّجُلُ عَلَيْهَا وَإِذَا دَخَلَتْ عَلَيْهِ فِي بَيْتِهِ صُدِّقَتْ عَلَيْهِ . قَالَ مَالِكٌ أَرَى ذَلِكَ فِي الْمَسِيسِ إِذَا دَخَلَ عَلَيْهَا فِي بَيْتِهَا فَقَالَتْ قَدْ مَسَّنِي وَقَالَ لَمْ أَمَسَّهَا صُدِّقَ عَلَيْهَا فَإِنْ دَخَلَتْ عَلَيْهِ فِي بَيْتِهِ فَقَالَ لَمْ أَمَسَّهَا وَقَالَتْ قَدْ مَسَّنِي صُدِّقَتْ عَلَيْهِ .

hadith_text_en:
Yahya related to
me from Malik that he had heard that Said ibn al-Musayyab said, "When
a man comes to his wife in her room, he is believed. When she comes to
him in his room, she is believed."

Malik commented, "I think
that this refers to sexual intercourse. When he comes in to her in her
room and she says, 'He has had intercourse with me' and he says, 'I
have not touched her', he is believed. When she comes in to him in his
room and he says, 'I have not had intercourse with her' and she says,
'He had intercourse with me', she is believed."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيِّ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حِينَ تَزَوَّجَ أُمَّ سَلَمَةَ وَأَصْبَحَتْ عِنْدَهُ قَالَ لَهَا
" لَيْسَ بِكِ عَلَى أَهْلِكِ هَوَانٌ إِنْ شِئْتِ سَبَّعْتُ عِنْدَكِ وَسَبَّعْتُ عِنْدَهُنَّ وَإِنْ شِئْتِ ثَلَّثْتُ عِنْدَكِ وَدُرْتُ " . فَقَالَتْ ثَلِّثْ .

hadith_text_en:
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn
Muhammad ibn Amr ibn Hazm from Abd al-Malik ibn Abi Bakr ibn Abd ar-
Rahman ibn al-Harith ibn Hisham al-Makhzumi from his father that when
the Messenger of Allah, may Allah bless him and grant him peace,
married Umm Salama and then spent the night with her, he said to her,
"You are not being humbled in your right. If you wish, I will stay
with you for seven nights as I stayed seven nights with the others. If
you wish, I will stay with you for three nights, and then visit the
others in turn." She said, "Stay three nights."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّهُ كَانَ يَقُولُ لِلْبِكْرِ سَبْعٌ وَلِلثَّيِّبِ ثَلاَثٌ .

hadith_text_en:
Yahya related to me from Malik from Humayd at-Tawil that Anas ibn
Malik said, "A virgin has seven nights, and a woman who has been
previously married has three nights."

Malik affirmed, "That
is what is done among us."

Malik added, "If the man has
another wife, he divides his time equally between them after the
wedding nights. He does not count the wedding nights against the one
he has just married."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ سَعِيدَ بْنَ الْمُسَيَّبِ، سُئِلَ عَنِ الْمَرْأَةِ، تَشْتَرِطُ عَلَى زَوْجِهَا أَنَّهُ لاَ يَخْرُجُ بِهَا مِنْ بَلَدِهَا فَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ يَخْرُجُ بِهَا إِنْ شَاءَ . قَالَ مَالِكٌ فَالأَمْرُ عِنْدَنَا ذَلِكَ أَنَّهُ إِذَا شَرَطَ الرَّجُلُ لِلْمَرْأَةِ وَإِنْ كَانَ ذَلِكَ عِنْدَ عُقْدَةِ النِّكَاحِ أَنْ لاَ أَنْكِحَ عَلَيْكِ وَلاَ أَتَسَرَّرَ إِنَّ ذَلِكَ لَيْسَ بِشَىْءٍ إِلاَّ أَنْ يَكُونَ فِي ذَلِكَ يَمِينٌ بِطَلاَقٍ أَوْ عِتَاقَةٍ فَيَجِبُ ذَلِكَ عَلَيْهِ وَيَلْزَمُهُ .

hadith_text_en:
Yahya related to me from Malik that he had heard that Said ibn
al-Musayyab was asked about a woman who made a stipulation on her
husband not to take her away from her town. Said ibn al-Musayyab said,
"He takes her away if he wishes."

Malik said, "The custom
among us is that when a man marries a woman, and he makes a condition
in the marriage contract that he will not marry after her or take a
concubine, it means nothing unless there is an oath of divorce or
setting-free attached to it. Then it is obliged and required of him."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ الْمِسْوَرِ بْنِ رِفَاعَةَ الْقُرَظِيِّ، عَنِ الزُّبَيْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الزَّبِيرِ، أَنَّ رِفَاعَةَ بْنَ سِمْوَالٍ، طَلَّقَ امْرَأَتَهُ تَمِيمَةَ بِنْتَ وَهْبٍ فِي عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم ثَلاَثًا فَنَكَحَتْ عَبْدَ الرَّحْمَنِ بْنَ الزَّبِيرِ فَاعْتَرَضَ عَنْهَا فَلَمْ يَسْتَطِعْ أَنْ يَمَسَّهَا فَفَارَقَهَا فَأَرَادَ رِفَاعَةُ أَنْ يَنْكِحَهَا - وَهُوَ زَوْجُهَا الأَوَّلُ الَّذِي كَانَ طَلَّقَهَا - فَذَكَرَ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم فَنَهَاهُ عَنْ تَزْوِيجِهَا وَقَالَ
" لاَ تَحِلُّ لَكَ حَتَّى تَذُوقَ الْعُسَيْلَةَ " .

hadith_text_en:
Yahya related to me from Malik from al-Miswar ibn Rifaa al-
Quradhi from az-Zubayr ibn Abd ar-Rahman ibn az-Zubayr that Rifaa ibn
Simwal divorced his wife, Tamima bint Wahb, in the time of the
Messenger of Allah, may Allah bless him and grant him peace, three
times. Then she married Abd ar-Rahman ibn az-Zubayr and he turned from
her and could not consummate the marriage and so he parted from her.
Rifaa wanted to marry her again and it was mentioned to the Messenger
of Allah, may Allah bless him and grant him peace, and he forbade him
to marry her. He said, "She is not halal for you until she has tasted
the sweetness of intercourse."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّهَا سُئِلَتْ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ الْبَتَّةَ فَتَزَوَّجَهَا بَعْدَهُ رَجُلٌ آخَرُ فَطَلَّقَهَا قَبْلَ أَنْ يَمَسَّهَا هَلْ يَصْلُحُ لِزَوْجِهَا الأَوَّلِ أَنْ يَتَزَوَّجَهَا فَقَالَتْ عَائِشَةُ لاَ حَتَّى يَذُوقَ عُسَيْلَتَهَا .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said from al-Qasim
ibn Muhammad that A'isha, the wife of the Prophet, may Allah bless him
and grant him peace, said when asked whether it was permissible for a
man to marry again a wife he had divorced irrevocably if she had
married another man who divorced her before consummating the marriage,
"Not until she has tasted the sweetness of intercourse."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ الْقَاسِمَ بْنَ مُحَمَّدٍ، سُئِلَ عَنْ رَجُلٍ، طَلَّقَ امْرَأَتَهُ الْبَتَّةَ ثُمَّ تَزَوَّجَهَا بَعْدَهُ رَجُلٌ آخَرُ فَمَاتَ عَنْهَا قَبْلَ أَنْ يَمَسَّهَا هَلْ يَحِلُّ لِزَوْجِهَا الأَوَّلِ أَنْ يُرَاجِعَهَا فَقَالَ الْقَاسِمُ بْنُ مُحَمَّدٍ لاَ يَحِلُّ لِزَوْجِهَا الأَوَّلِ أَنْ يُرَاجِعَهَا . قَالَ مَالِكٌ فِي الْمُحَلِّلِ إِنَّهُ لاَ يُقِيمُ عَلَى نِكَاحِهِ ذَلِكَ حَتَّى يَسْتَقْبِلَ نِكَاحًا جَدِيدًا فَإِنْ أَصَابَهَا فِي ذَلِكَ فَلَهَا مَهْرُهَا .

hadith_text_en:
Yahya related to me from Malik that he had heard that when asked
whether it was permissible for a man to return to his wife if he had
divorced her irrevocably and then another man had married her after
him and died before consummating the marriage, al-Qasim ibn Muhammad
said, "It is not halal for the first husband to return to her."

Malik said, about the muhallil, that he could not remain in the
marriage until he undertook a new marriage. If he had intercourse with
her in that marriage, she had her dowry.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ يُجْمَعُ بَيْنَ الْمَرْأَةِ وَعَمَّتِهَا وَلاَ بَيْنَ الْمَرْأَةِ وَخَالَتِهَا " .

hadith_text_en:
Yahya related to me from Malik from Abu'z-Zinad from al-Araj from
Abu Hurayra that the Messenger of Allah, may Allah bless him and grant
him peace, said "One cannot be married to a woman and her paternal
aunt, or a woman and her maternal aunt at the same time."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ كَانَ يَقُولُ يُنْهَى أَنْ تُنْكَحَ الْمَرْأَةُ عَلَى عَمَّتِهَا أَوْ عَلَى خَالَتِهَا وَأَنْ يَطَأَ الرَّجُلُ وَلِيدَةً وَفِي بَطْنِهَا جَنِينٌ لِغَيْرِهِ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said that Said ibn
al-Musayyab said, "It is forbidden to be married to a woman and her
paternal or maternal aunt at the same time, and for a man to have
intercourse with a female slave who is carrying another man's child."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ قَالَ سُئِلَ زَيْدُ بْنُ ثَابِتٍ عَنْ رَجُلٍ، تَزَوَّجَ امْرَأَةً ثُمَّ فَارَقَهَا قَبْلَ أَنْ يُصِيبَهَا هَلْ تَحِلُّ لَهُ أُمُّهَا فَقَالَ زَيْدُ بْنُ ثَابِتٍ لاَ الأُمُّ مُبْهَمَةٌ لَيْسَ فِيهَا شَرْطٌ وَإِنَّمَا الشَّرْطُ فِي الرَّبَائِبِ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said that Zayd ibn
Thabit asked whether it was halal for a man who married a woman and
then separated from her before he had cohabited with her, to marry her
mother. Zayd ibn Thabit said, "No. The mother is prohibited
unconditionally. There are conditions, however about foster-mothers."