| MuwataMalik-017-001-35123 | | Malik related to me from Humayd Ibn Qays AlMakki that Mujahid said; Abdullah Ibn Umar borrowed some dirhams from a man; then he discharged his debt with dirhams better than them. The man said; Abu Abdar-Rahman. These are better than the dirhams which I lent you. Abdullah Ibn Umar said; I know that. But I am happy with myself about that. Malik said; There is no harm in a person who has borrowed gold; silver; food; or animals; taking to the person who lent it; something better than what he lent; when that is not a stipulation between them nor a custom. If that is by a stipulation or promise or custom; then it is disapproved; and there is no good in it. He said; That is because the Messenger of Allah; may Allah bless him and grant him peace; discharged his debt with a good camel in its seventh year in place of a young camel which he borrowed; and Abdullah Ibn Umar borrowed some dirhams; and repaid them with better ones. If that is from the goodness of the borrower; and it is not by a stipulation; promise; or custom; it is halal and there is no harm in it. | The Chapter on Debt And Creditors And Payments in HodHood Indexing, The Book of Blood Money in Muwata Malik |
| MuwataMalik-017-001-35177 | | Yahya related to me from Malik from Abuz-Zinad from Abu Salama Ibn Abdulrahman that some people from AlJar came to Marwan Ibn AlHakam 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 Huraira 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 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. | The Chapter on Games And Hunting And The State Of Ihram in HodHood Indexing, The Book of Marriage in Muwata Malik |
| MuwataMalik-017-001-35400 | | Yahya related to me from Malik from Suhayl Ibn Abi Salih from his father from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; said; Whoever makes an oath and then sees that something else would be better than it; should do kaffara for his oath and do what is better. Yahya said that he heard Malik say; Anyone who says that he has a vow but does not mention the name of Allah; is still obliged to make the kaffara for an oath if he breaks it. Malik said; Emphasis is when a man swears one thing several times; repeating the oath in his speech time after time. For instance; the statement; By Allah; I will not decrease it from such-and-such; sworn three times or more. The kaffara of that is like the kaffara of one oath. If a man swears; I will not eat this food or wear these clothes or enter this house; that is all in one oath; and he is only obliged to do one kaffara. It is the same for a man who says to his wife; You are divorced if I clothe you in this garment or let you go to the Masjid; and it is one entire statement in the normal pattern of speech. If he breaks any of that oath; divorce is necessary; and there is no breaking of oath after that in whatever he does. There is only one oath to be broken in that. Malik said; What we do about a woman who makes a vow without her husband permission is that she is allowed to do so and she must fulfill it; if it only concerns her own person and will not harm her husband. If; however; it will harm her husband; he may forbid her to fulfill it; but it remains an obligation against her until she has the opportunity to complete it. | The Chapter on Oaths And Pledges And Kaffara in HodHood Indexing, The Book of Jihad in Muwata Malik |
| MuwataMalik-017-001-35425 | | Malik said; I do not see that there is any harm in the Muslims eating whatever food they come across in enemy territory before the spoils are divided. Malik said; I think that any camels; cattle and sheep taken as booty are considered as food which the Muslims can eat in enemy territory. If they could not be eaten until the people had gathered for the division and the spoils had been distributed among them; that would be harmful for the army. I do not see any objection to eating such things within acceptable limits. I do not think; however; that anyone should store up any of it to take back to his family. Malik was asked whether it was proper for a man who obtained food in enemy territory and ate some of it and made provision so that there was some of it left over to keep and eat with his family; or to sell before he had come to his country and make use of its price. He said; If he sells it while he is on a military expedition; I think that he should put its price into the booty of the Muslims. If he takes it back to his country; I see no objection to his eating it and using it if it is a small insignificant thing. | The Chapter on Almaghazi And Killing The Enemies And Pagans in HodHood Indexing, The Book of Divorce in Muwata Malik |
| MuwataMalik-017-001-35464 | | Yahya related to me from Malik that he had asked Ibn Shihab whether someone doing itikaf could go into a house to relieve himself; and he said; Yes; there is no harm in that. Malik said; The situation that we are all agreed upon here is that there is no disapproval of anyone doing itikaf in a Masjid where jumua is held. The only reason I see for disapproving of doing itikaf in a Masjid where jumua is not held is that the man doing itikaf would have to leave the Masjid where he was doing itikaf in order to go to jumua; or else not go there at all. If; however; he is doing itikaf in a Masjid where jumua is not held; and he does not have to go to jumua in any other Masjid; then I see no harm in him doing itikaf there; because Allah; the Blessed and Exalted; says; While you are doing itikaf in Masjids; and refers to all Masjids in general; without specifying any particular kind. Malik continued; Accordingly; it is permissiblefor a man to do itikaf in a Masjid where jumua is not held if he does not have to leave it to go to a Masjid where jumua is held. Malik said; A person doing itikaf should spend the night only in the Masjid where he is doing itikaf; except if his tent is in one of the courtyards of the Masjid. I have never heard that someone doing itikaf can put up a shelter anywhere except in the Masjid itself or in one of the courtyards of the Masjid. Part of what shows that he must spend the night in the Masjid is the saying of Aisha; When the Messenger of Allah; may Allah bless him and grant him peace; was doing itikaf; he would only go into the house to relieve himself. Nor should he do itikaf on the roof of the Masjid or in the minaret. Malik said; The person who is going to do itikaf should enter the place where he wishes to do itikaf before the sun sets on the night when he wishes to begin his itikaf; so that he is ready to begin the itikaf at the beginning of the night when he is going to start his itikaf. A person doing itikaf should be occupied with his itikaf; and not turn his attention to other things which might occupy him; such as trading or whatever. There is no harm; however; if some one doing itikaf tells some one to do something for him regarding his estate; or the affairs of his family; or tells someone to sell some property of his; or something else that does not occupy him directly. There is no harm in him arranging for someone else to do that for him if it is a simple matter. Malik said; I have never heard any of the people of knowledge mentioning any modification as far as how to do itikaf is concerned. Itikaf is an act of ibada like the prayer; fasting; the hajj; and such like acts; whether they are obligatory or voluntary. Anyone who begins doing any of these acts should do them according to what has come down in the sunna. He should not start doing anything in them that the muslims have not done; whether it is a modification that he imposes on others; or one that he begins doing himself. The Messenger of Allah; may Allah bless him and grant him peace; practised itikaf; and the muslims know what the sunna of itikaf is. Malik said; Itikaf and jiwar are the same; and Itikaf is the same for a village-dweller as it is for a nomad. | The Chapter on Ramadan And Fasting And Kabah in HodHood Indexing, The Book of Divorce in Muwata Malik |
| MuwataMalik-017-001-35754 | | Yahya related to me from Malik from Yahya Ibn Said and Abdullah Ibn Abi Bakr and Rabia Ibn Abi Abdulrahman that AlWalid Ibn Abd AlMalik asked Salim Ibn Abdullah and Kharija Ibn Zayd Ibn Thabit if he could use perfume after he had stoned the jamra and shaved his head; but before he had left for the tawafal-ifada. Salim forbade him to do so; but Kharija Ibn Zayd Ibn Thabit said that he could. Malik said; There is no harm in a man oiling himself with an oil which does not have any perfume in it; either before he enters ihram; or before he leaves Mina for the tawaf Alifada; if he has stoned the jamra. Yahya said that Malik was asked whether someone in ihram could eat food with saffron in it; and he said; There is no harm in some one in ihram eating it if it has been cooked. If; however; it has not been cooked he should not eat it. | The Chapter on Shaving The Head And Aljamarat in HodHood Indexing, The Book of Hajj in Muwata Malik |
| MuwataMalik-017-001-35815 | | Yahya related to me from Malik; from Zayd Ibn Aslam; from Ata Ibn Yasar; that Kaab AlAhbar was once coming back from Syria with a group of riders; and at a certain point along the road they found some game- meat and Kaab said they could eat it. When they got back to Madina they went to Umar Ibn AlKhattab and told him about that; and he said; Who told you you could do that?; and they said; Kaab He said; He was indeed the one I made amir over you until you should return. Later; when they were on the road to Makka; a swarm of locusts passed them by and Kaab told them to catch them and eat them. When they got back to Umar Ibn AlKhattab they told him about this; and he said to Kaab ; What made you tell them they could do that? Kaab said; It is game of the sea. He said; How do you know?; and Kaab said; Amir Almuminin; by the One in whose hand my self is; it is only the sneeze of a fish which it sneezes twice every year. Malik was asked whether a muhrim could buy game that he had found on the way. He replied; Game that is only hunted to be offered to people performing Hajj I disapprove of and forbid; but there is no harm in game that a man has which he does not intend for those in ihram; but which a muhrim finds and buys. Malik said; about someone who had some game with him that he had hunted or bought at the time when he had entered into ihram; that he did not have to get rid of it; and that there was no harm in him giving it to his family. Malik said that it was halal for some one in ihram to fish in the sea or in rivers and lakes; etc. | The Chapter on Games And Hunting And The State Of Ihram in HodHood Indexing, The Book of Hajj in Muwata Malik |
| MuwataMalik-017-001-35829 | | Yahya related to me from Malik that Muhammad Ibn Abdullah Ibn Abi Maryam once asked Said Ibn AlMusayab about what to do with a nail of his that had broken while he was in ihram and Said said; cut it off. Malik was asked whether some one in ihram who had an ear-complaint could use medicinal oil which was not perfumed for dropping into his ears; and he said; I do not see any harm in that; and even if he were to put it into his mouth I still would not see any harm in it. Malik said that there was no harm in some one in ihram lancing an abscess that he had; or a boil; or cutting a vein; if he needed to do so. | The Chapter on Alihram In Alhajj in HodHood Indexing, The Book of Hajj in Muwata Malik |
| MuwataMalik-017-001-35854 | | Yahya related to me from Malik that Abuz-Zubayr AlMakki said; I saw the House deserted both after subh and asr; with no-one doing tawaf. Malik said; If someone does some of his circuits and then the subh or asr prayer is begun; he should pray with the imam and then complete the rest of his circuits but should not pray at all until the sun has either risen or set He added; There is no harm in delaying the two rakas until after he has prayed maghrib. Malik said; There is no harm in someone doing a single tawaf after subh or after asr; not to do more than one group of seven circuits; and then as long as he delays the two rakas until after the sun has risen; as Umar Ibn AlKhattab did; or he delays them until after the sun has set if it is after asr. Then when the sun has set he can pray them if he wants; or; if he wants; he can delay them until after he has prayed maghrib. There is no harm in that. | The Chapter on Bowing In Obligatory Prayers in HodHood Indexing, The Book of Business Transactions in Muwata Malik |
| MuwataMalik-017-001-35864 | | Yahya related to me from Malik from Hisham Ibn Urwa that his father said; Once when I was young I said to Aisha; umm Almuminin; Have you seen the saying of Allah; the Blessed and Exalted; Safa and Marwa are among the waymarks of Allah; so whoever does hajj or umra to the House; there is no harm in his going between them; so it follows that there should be no harm for some one who does not go between them. Aisha said; No. If it were as you say; there would be no harm in his not going between them. This ayat was only revealed about the Ansar. They used to make pilgrimage to Manat; and Manat was an idol near Qudayd; and they used to avoid going between Safa and Marwa; and when Islam came they asked the Messenger of Allah; may Allah bless him and grant him peace; about this and Allah; the Blessed and Exalted; revealed; Safa and Marwa are among the waymarks of Allah; so whoever does hajj or umra to the House; there is no harm in his going between them. | The Chapter on The Tawaf And Saei in HodHood Indexing, The Book of Business Transactions in Muwata Malik |
| MuwataMalik-017-001-36165 | | Yahya related to me from Malik from Nafi that the slave girls of Abdullah Ibn Umar used to wash his feet and bring him a mat of palm leaves while they were menstruating. Malik was asked whether a man who had women and slavegirlscould have intercourse with all of them before he did ghusl. He said; There is no harm in a man having intercourse with two of his slave girls before he does ghusl. It is disapproved of; however; to go to a freewoman on another day. There is no harm in making love first to one slave girl and then to another when one is junub. Malik was asked about a man who was junub and water was put down for him to do ghusl with.Then he forgot and put his finger into it to find out whether it was hot or cold. Malik said; If no filth has soiled his fingers; I do not consider that that makes the water impure. | The Chapter on Ablution Or Tayammum After Sleeping in HodHood Indexing, The Book of The Quran in Muwata Malik |
