37. Wills and Testaments
No. 37-1–37-13
Muwatta' Malik 37-1Shahih
أنَّ رَسُولَ اللَّهِ ﷺ قالَ: «ما حَقُّ امْرِئٍ مُسْلِمٍ، لَهُ شَيْءٌ يُوصى فِيهِ، يَبِيتُ لَيْلَتَيْنِ إلّا ووَصِيَّتُهُ عِنْدَهُ مَكْتُوبَةٌ» قالَ مالِكٌ، عَنْ نافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أنَّ رَسُولَ اللَّهِ ﷺ قالَ: «ما حَقُّ امْرِئٍ مُسْلِمٍ، لَهُ شَيْءٌ يُوصى فِيهِ، يَبِيتُ لَيْلَتَيْنِ إلّا ووَصِيَّتُهُ عِنْدَهُ مَكْتُوبَةٌ» قالَ مالِكٌ: «الأمْرُ المُجْتَمَعُ عَلَيْهِ عِنْدَنا، أنَّ المُوصِيَ إذا أوْصى فِي صِحَّتِهِ أوْ مَرَضِهِ بِوَصِيَّةٍ، فِيها عَتاقَةُ رَقِيقٍ مِن رَقِيقِهِ، أوْ غَيْرُ ذَلِكَ، فَإنَّهُ يُغَيِّرُ مِن ذَلِكَ ما بَدا لَهُ ويَصْنَعُ مِن ذَلِكَ ما شاءَ حَتّى يَمُوتَ. وإنْ أحَبَّ أنْ يَطْرَحَ تِلْكَ الوَصِيَّةَ، ويُبْدِلَها، فَعَلَ. إلّا أنْ يُدَبِّرَ مَمْلُوكًا. فَإنْ دَبَّرَ، فَلا سَبِيلَ إلى تَغْيِيرِ ما دَبَّرَ». وذَلِكَ أنَّ رَسُولَ اللَّهِ ﷺ قالَ: «ما حَقُّ امْرِئٍ مُسْلِمٍ. لَهُ شَيْءٌ يُوصى فِيهِ. يَبِيتُ لَيْلَتَيْنِ إلّا ووَصِيَّتُهُ عِنْدَهُ مَكْتُوبَةٌ» قالَ مالِكٌ: «فَلَوْ كانَ المُوصِي لا يَقْدِرُ عَلى تَغْيِيرِ وصِيَّتِهِ، ولا ما ذُكِرَ فِيها مِنَ العَتاقَةِ. كانَ كُلُّ مُوصٍ قَدْ حَبَسَ مالَهُ الَّذِي أوْصى فِيهِ مِنَ العَتاقَةِ وغَيْرِها، وقَدْ يُوصِي الرَّجُلُ فِي صِحَّتِهِ وعِنْدَ سَفَرِهِ» قالَ مالِكٌ: «فالأمْرُ عِنْدَنا الَّذِي لا اخْتِلافَ فِيهِ، أنَّهُ يُغَيِّرُ مِن ذَلِكَ ما شاءَ غَيْرَ التَّدْبِيرِ»
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah ﷺ said, "It is the duty of a muslim man who has something to be given as a bequest not to spend two nights without writing a will about it." Malik said, "The generally agreed-on way of doing things in our community is that when the testator writes something in health or illness as a bequest, and it has freeing slaves or things other than that in it, he can alter it in any way he chooses, until he is on his deathbed. If he prefers to abandon a bequest or change it, he can do so unless he has made a slave mudabbar (to be freed after his death). If he has made him mudabbar, there is no way to change what he has made mudabbar. He is allowed to change his testament because the Messenger of Allah ﷺ said, "It is the duty of a muslim man who has something to be given as a bequest not to spend two nights without writing a will about it." Malik explained, "Had the testator not been able to change his will nor what was mentioned in it about freeing slaves, each testator might withhold making bequests from his property, whether in freeing slaves or other than it. A man gives a bequest in his health and in his travelling." (i.e. he does not wait till his death bed ). Malik summed up, "The way of doing things in our community about which there is no dispute is that he can change whatever he likes of that except for the mudabbar."
Muwatta' Malik 1456Penilai berbeda pendapat
قَالَ عَمْرُو بْنُ سُلَيْمٍ فَبِيعَ ذَلِكَ الْمَالُ بِثَلاَثِينَ أَلْفَ دِرْهَمٍ وَابْنَةُ عَمِّهِ الَّتِي أَوْصَى لَهَا هِيَ أُمُّ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيِّ
Telah menceritakan kepadaku Malik dari [Abdullah bin Abu Bakar bin Hazm] dari [Bapaknya] bahwa ['Amru bin Sulaim Az Zuraqi] Bahwasanya ia mengabarkan kepadanya, bahwa telah dikatakan kepada Umar bin Khattab; "Sesungguhnya ada seorang anak laki-laki yang belum baligh dari Gassan, sementara pewarisnya adalah orang yang berada di Syam. Anak itu adalah anak yang kaya namun tidak memiliki seorangpun kecuali anak perempuan pamannya." [Umar bin Khattab] menjawab; "Hendaknya dia berwasiat kepada anak pamannya tersebut." 'Amru bin Sulaim berkata; "Anak laki-laki itu berwasiat anak perempuan pamannya dengan harta yang dinamakan sumur Jusyam." 'Amru bin Sulaim berkata; "Maka dijuallah harta itu dengan tiga puluh ribu dirham dan nama anak perempuan pamannya yang diberi wasiat itu adalah ibu 'Amru bin Sulaim Az Zuraqi." Telah menceritakan kepadaku Malik dari [Yahya bin Sa'id] dari [Abu Bakar bin Hazm] bahwa di Madinah ada seorang anak laki-laki dari Gassan mendekati ajalnya, sedang ahli warisnya berada di Syam. Hal itu lalu sampaikan kepada Umar bin Khattab. Dikatakan kepadanya; "Seseorang telah meninggal, apakah dia berwasiat?" [Umar] berkata; "Hendaknya dia berwasiat." Yahya bin Sa'id berkata; Abu Bakar berkata; "Anak itu berumur sepuluh atau dua belas tahun, lalu dia berwasiat dengan sumur Jusyam, lalu keluarganya menjual sumur itu dengan tiga puluh ribu dirham
Muwatta' Malik 1457Penilai berbeda pendapat
أَنَّ غُلاَمًا مِنْ غَسَّانَ حَضَرَتْهُ الْوَفَاةُ بِالْمَدِينَةِ وَوَارِثُهُ بِالشَّامِ فَذُكِرَ ذَلِكَ لِعُمَرَ بْنِ الْخَطَّابِ فَقِيلَ لَهُ إِنَّ فُلاَنًا يَمُوتُ أَفَيُوصِي قَالَ فَلْيُوصِ قَالَ يَحْيَى بْنُ سَعِيدٍ. قَالَ أَبُو بَكْرٍ وَكَانَ الْغُلاَمُ ابْنَ عَشْرِ سِنِينَ أَوِ اثْنَتَىْ عَشْرَةَ سَنَةً قَالَ فَأَوْصَى بِبِئْرِ جُشَمٍ فَبَاعَهَا أَهْلُهَا بِثَلاَثِينَ أَلْفَ دِرْهَمٍ
Malik related to me from Yahya ibn Said from Abu Bakr ibn Hazm that a boy from Ghassan was dying in Madina while his heir was in Syria. That was mentioned to Umar ibn al-Khattab. It was said to him, "So-and-so is dying. Shall he make a bequest?" He said, "Let him make a bequest." Yahya ibn Said said that Abu Bakr had said, "He was a boy of ten or twelve years." Yahya said, "He willed the well of Jusham, and his people sold it for 30,000 dirhams." Yahya said that he heard Malik say, "The generally agreed-on way of doing things in our community is that a simpleton, an idiot, or a lunatic who recovers at times, can make wills if they have enough of their wits about them to recognise what they will. Someone who has not enough wits to recognise what he wills, and is overcome in his intellect, cannot make a bequest."
Muwatta' Malik 1458Shahih
جاءَنِي رَسُولُ اللَّهِ ﷺ يَعُودُنِي عامَ حَجَّةِ الوَداعِ. مِن وجَعٍ اشْتَدَّ بِي. فَقُلْتُ: يا رَسُولَ اللَّهِ قَدْ بَلَغَ بِي مِنَ الوَجَعِ ما تَرى. وأنا ذُو مالٍ. ولا يَرِثُنِي إلّا ابْنَةٌ لِي. أفَأتَصَدَّقُ بِثُلُثَيْ مالِي؟ قالَ رَسُولُ اللَّهِ ﷺ: «لا»، فَقُلْتُ: فالشَّطْرُ؟ قالَ: «لا»، ثُمَّ قالَ رَسُولُ اللَّهِ ﷺ: «الثُّلُثُ، والثُّلُثُ كَثِيرٌ، إنَّكَ أنْ تَذَرَ ورَثَتَكَ أغْنِياءَ، خَيْرٌ مِن أنْ تَذَرَهُمْ عالَةً يَتَكَفَّفُونَ النّاسَ. وإنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِها وجْهَ اللَّهِ، إلّا أُجِرْتَ. حَتّى ما تَجْعَلُ فِي فِي امْرَأتِكَ» قالَ، فَقُلْتُ: يا رَسُولَ اللَّهِ أأُخَلَّفُ بَعْدَ أصْحابِي؟ فَقالَ رَسُولُ اللَّهِ ﷺ: «إنَّكَ لَنْ تُخَلَّفَ، فَتَعْمَلَ عَمَلًا صالِحًا، إلّا ازْدَدْتَ بِهِ دَرَجَةً ورِفْعَةً، ولَعَلَّكَ أنْ تُخَلَّفَ حَتّى يَنْتَفِعَ بِكَ أقْوامٌ ويُضَرَّ بِكَ آخَرُونَ، اللَّهُمَّ أمْضِ لِأصْحابِي هِجْرَتَهُمْ، ولا تَرُدَّهُمْ عَلى أعْقابِهِمْ. لَكِنِ البائِسُ سَعْدُ بْنُ خَوْلَةَ. يَرْثِي لَهُ رَسُولُ اللَّهِ ﷺ أنْ ماتَ بِمَكَّةَ»
Telah menceritakan kepadaku Malik dari [Ibnu Syihab] dari ['Amir bin Sa'd bin Abu Waqqas] dari [Bapaknya] berkata; "Rasulullah Shalla Allahu 'alaihi wa sallam mengunjungiku pada peristiwa Haji Wada', karena saat itu saya sakit keras. Saya berkata; 'Wahai Rasulullah, saat ini saya sakit keras dan saya memiliki banyak harta, namun tidak ada yang mewarisiku kecuali seorang anak perempuanku, apakah saya bersedekah dengan dua pertiga hartaku? ' Rasulullah Shalla Allahu 'alaihi wa sallam bersabda; 'Jangan, ' saya bertanya; 'Ataukah setengahnya? ' Beliau bersabda: 'Jangan, ' kemudian Rasulullah Shalla Allahu 'alaihi wa sallam bersabda: 'Sepertiga. Sepertiga itu sudah banyak. Kamu meninggalkan ahli warismu dalam keadaan kaya lebih baik daripada kamu meninggalkan mereka miskin lalu meminta-minta manusia. Tidaklah engkau infaqkan hartamu dengan mengharapkan ridha Allah kecuali engkau akan diberi pahala hingga apa yang kau berikan ke mulut isterimu." Sa'd bin Abu Waqqas berkata, "Saya berkata; "Wahai Rasulullah, apakah saya boleh tinggal di Makkah setelah teman-temanku pergi?" Rasulullah Shalla Allahu 'alaihi wa sallam menjawab: "Sekalipun kamu tetap tinggal di Makkah, dan kamu beramal shalih, niscaya akan bertambah kemuliaan dan kehormatanmu. Bisa jadi dengan kamu tinggal di dalamnya akan mendatangkan manfaat bagi suatu kaum dan mencelakakan yang lainnya. Ya Allah, muluskan perjalanan hijrah para sahabatku, jangan Kau surutkan (semangat) mereka." Tetapi nasib tragis menimpa Sa'd bin Khaulah, ia menemui ajalnya di Makkah. Rasulullah Shalla Allahu 'alaihi wa sallam sempat memintakan rahmat dan ampunan untuknya
Muwatta' Malik 37-5Shahih
قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ: أحْسَنُ ما سَمِعْتُ فِي وصِيَّةِ الحامِلِ وفِي قَضاياها فِي مالِها وما يَجُوزُ لَها. «أنَّ الحامِلَ كالمَرِيضِ. فَإذا كانَ المَرَضُ الخَفِيفُ، غَيْرُ المَخُوفِ عَلى صاحِبِهِ، فَإنَّ صاحِبَهُ يَصْنَعُ فِي مالِهِ ما يَشاءُ. وإذا كانَ المَرَضُ المَخُوفُ عَلَيْهِ، لَمْ يَجُزْ لِصاحِبِهِ شَيْءٌ إلّا فِي ثُلُثِهِ» قالَ: «وكَذَلِكَ المَرْأةُ الحامِلُ أوَّلُ. حَمْلِها بِشْرٌ وسُرُورٌ. ولَيْسَ بِمَرَضٍ ولا خَوْفٍ. لِأنَّ اللَّهَ تَبارَكَ وتَعالى قالَ فِي كِتابِهِ: ﴿فَبَشَّرْناها بِإسْحاقَ ومِن وراءِ إسْحاقَ يَعْقُوبَ﴾ وقالَ: -[٧٦٥]- ﴿حَمَلَتْ حَمْلًا خَفِيفًا فَمَرَّتْ بِهِ فَلَمّا أثْقَلَتْ دَعَوا اللَّهَ رَبَّهُما لَئِنْ آتَيْتَنا صالِحًا لَنَكُونَنَّ مِنَ الشّاكِرِينَ﴾ [الأعراف ١٨٩] فالمَرْأةُ الحامِلُ إذا أثْقَلَتْ لَمْ يَجُزْ لَها قَضاءٌ إلّا فِي ثُلُثِها فَأوَّلُ الإتْمامِ سِتَّةُ أشْهُرٍ. قالَ اللَّهُ تَبارَكَ وتَعالى فِي كِتابِهِ: ﴿والوالِداتُ يُرْضِعْنَ أوْلادَهُنَّ حَوْلَيْنِ كامِلَيْنِ﴾ [البقرة ٢٣٣] وقالَ: ﴿وحَمْلُهُ وفِصالُهُ ثَلاثُونَ شَهْرًا﴾ [الأحقاف ١٥] فَإذا مَضَتْ لِلْحامِلِ سِتَّةُ أشْهُرٍ مِن يَوْمَ حَمَلَتْ لَمْ يَجُزْ لَها قَضاءٌ فِي مالِها إلّا فِي الثُّلُثِ». قالَ: وسَمِعْتُ مالِكًا يَقُولُ فِي الرَّجُلِ يَحْضُرُ القِتالَ: «إنَّهُ إذا زَحَفَ فِي الصَّفِّ لِلْقِتالِ، لَمْ يَجُزْ لَهُ أنْ يَقْضِيَ فِي مالِهِ شَيْئًا. إلّا فِي الثُّلُثِ. وإنَّهُ بِمَنزِلَةِ الحامِلِ والمَرِيضِ المَخُوفِ عَلَيْهِ ما كانَ بِتِلْكَ الحالِ»
Yahya said that he heard Malik say, "The best of what I have heard about the testament of a pregnant woman and about what settlements she is permitted in her property is that the pregnant woman is like the sick person. When the illness is light, and one does not fear for the sick person, he does with his property what he likes. If the illness is such that his life is feared for, he can only dispose of a third of his estate." He said, "It is the same with a woman who is pregnant. The beginning of pregnancy is good news and joy. It is not illness and no fear because Allah the Blessed, the Exalted, said in His Book, 'We gave her good news of Ishaq and after Ishaq, Yaqub.' (Sura ll ayat 71). And He said, 'She bore a light burden and passed by with it, but when she became heavy, they called upon Allah, their Lord, "If you give us a good-doing son, we will be among the thankful." '(Sura 7 ayat 189). "When a pregnant woman becomes heavy, she is only permitted to dispose of a third of her estate. The beginning of this restriction is after six months. Allah, the Blessed, the Exalted, said in His Book, 'Mothers suckle their children for two complete years.' And He said, 'his bearing and weaning are thirty months.' (Sura 2 ayat 233). "When six months have passed for the pregnant woman from the day she conceived, she is only permitted to dispose of a third of her property." Yahya said that he heard Malik say, "A man who is advancing in the row for battle, can only dispose of a third of his property. He is in the same position as a pregnant woman or an ill person who is feared for, as long as he is in that situation."
Muwatta' Malik 37-6Shahih
قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ: فِي هَذِهِ الآيَةِ «إنَّها مَنسُوخَةٌ. قَوْلُ اللَّهِ تَبارَكَ وتَعالى: ﴿إنْ تَرَكَ خَيْرًا الوَصِيَّةُ لِلْوالِدَيْنِ والأقْرَبِينَ﴾ [البقرة ١٨٠] نَسَخَها ما نَزَلَ مِن قِسْمَةِ الفَرائِضِ فِي كِتابِ اللَّهِ ﷿». قالَ: وسَمِعْتُ مالِكًا يَقُولُ: «السُّنَّةُ الثّابِتَةُ عِنْدَنا الَّتِي لا اخْتِلافَ فِيها. أنَّهُ لا تَجُوزُ وصِيَّةٌ لِوارِثٍ. إلّا أنْ يُجِيزَ لَهُ ذَلِكَ ورَثَةُ المَيِّتِ وأنَّهُ إنْ أجازَ لَهُ بَعْضُهُمْ. وأبى بَعْضٌ. جازَ لَهُ حَقُّ مَن أجازَ مِنهُمْ. ومَن أبى، أخَذَ حَقَّهُ مِن ذَلِكَ». قالَ: وسَمِعْتُ مالِكًا يَقُولُ فِي المَرِيضِ الَّذِي يُوصِي فَيَسْتَأْذِنُ ورَثَتَهُ فِي وصِيَّتِهِ وهُوَ مَرِيضٌ: «لَيْسَ لَهُ مِن مالِهِ إلّا ثُلُثُهُ. فَيَأْذَنُونَ لَهُ أنْ يُوصِيَ لِبَعْضِ ورَثَتِهِ بِأكْثَرَ مِن ثُلُثِهِ. إنَّهُ لَيْسَ لَهُمْ أنْ يَرْجِعُوا فِي ذَلِكَ. ولَوْ جازَ ذَلِكَ لَهُمْ، صَنَعَ كُلُّ وارِثٍ ذَلِكَ فَإذا هَلَكَ المُوصِي، أخَذُوا ذَلِكَ لِأنْفُسِهِمْ ومَنَعُوهُ الوَصِيَّةَ فِي ثُلُثِهِ، وما أُذِنَ لَهُ بِهِ فِي مالِهِ». قالَ: «فَأمّا أنْ يَسْتَأْذِنَ ورَثَتَهُ فِي وصِيَّةٍ يُوصِي بِها لِوارِثٍ فِي صِحَّتِهِ، فَيَأْذَنُونَ لَهُ. فَإنَّ ذَلِكَ لا يَلْزَمُهُمْ. ولِوَرَثَتِهِ أنْ يَرُدُّوا ذَلِكَ إنْ شاءُوا. وذَلِكَ أنَّ الرَّجُلَ إذا كانَ صَحِيحًا كانَ أحَقَّ بِجَمِيعِ مالِهِ. يَصْنَعُ فِيهِ ما شاءَ إنْ شاءَ أنْ يَخْرُجَ مِن جَمِيعِهِ، خَرَجَ فَيَتَصَدَّقُ بِهِ. أوْ يُعْطِيهِ مَن شاءَ وإنَّما يَكُونُ اسْتِئْذانُهُ ورَثَتَهُ جائِزًا عَلى الوَرَثَةِ. إذا أذِنُوا لَهُ حِينَ يُحْجَبُ عَنْهُ مالُهُ، ولا يَجُوزُ لَهُ شَيْءٌ إلّا فِي ثُلُثِهِ. وحِينَ هُمْ أحَقُّ بِثُلُثَيْ مالِهِ مِنهُ. فَذَلِكَ حِينَ يَجُوزُ عَلَيْهِمْ أمْرُهُمْ وما أذِنُوا لَهُ بِهِ. فَإنْ سَألَ بَعْضُ ورَثَتِهِ أنْ يَهَبَ لَهُ مِيراثَهُ حِينَ تَحْضُرُهُ الوَفاةُ فَيَفْعَلُ. ثُمَّ لا يَقْضِي فِيهِ الهالِكُ شَيْئًا. فَإنَّهُ رَدٌّ عَلى مَن وهَبَهُ إلّا أنْ يَقُولَ لَهُ المَيِّتُ: فُلانٌ، لِبَعْضِ ورَثَتِهِ ضَعِيفٌ، وقَدْ أحْبَبْتُ أنْ تَهَبَ لَهُ مِيراثَكَ فَأعْطاهُ إيّاهُ فَإنَّ ذَلِكَ جائِزٌ إذا سَمّاهُ المَيِّتُ لَهُ» قالَ: «وإنْ وهَبَ لَهُ مِيراثَهُ. ثُمَّ أنْفَذَ الهالِكُ بَعْضَهُ وبَقِيَ بَعْضٌ فَهُوَ رَدٌّ عَلى الَّذِي وهَبَ يَرْجِعُ إلَيْهِ ما بَقِيَ بَعْدَ وفاةِ الَّذِي أُعْطِيَهُ». قالَ: وسَمِعْتُ مالِكًا يَقُولُ: فِيمَن أوْصى بِوَصِيَّةٍ فَذَكَرَ أنَّهُ «قَدْ كانَ أعْطى بَعْضَ ورَثَتِهِ شَيْئًا لَمْ يَقْبِضْهُ فَأبى الوَرَثَةُ أنْ يُجِيزُوا ذَلِكَ فَإنَّ ذَلِكَ يَرْجِعُ إلى الوَرَثَةِ مِيراثًا عَلى كِتابِ اللَّهِ لِأنَّ المَيِّتَ لَمْ يُرِدْ أنْ يَقَعَ شَيْءٌ مِن ذَلِكَ فِي ثُلُثِهِ ولا يُحاصُّ أهْلُ الوَصايا فِي ثُلُثِهِ بِشَيْءٍ مِن ذَلِكَ»
Yahya said that he heard Malik say, "This ayat is abrogated. It is the word of Allah, the Blessed, the Exalted, 'If he leaves goods, the testament is for parents and kinsmen.' What came down about the division of the fixed shares of inheritance in the Book of Allah, the Mighty, the Exalted, abrogated it." Yahya said that he heard Malik say, "The established sunna with us, in which there is no dispute, is that it is not permitted for a testator to make a bequest (in addition to the fixed share) in favour of an heir, unless the other heirs permit him. If some of them permit him and others refuse, he is allowed to diminish the share of those who have given their permission. Those who refuse take their full share from the inheritance. Yahya said that he heard Malik speak about an invalid who made a bequest and asked his heirs to give him permission to make a bequest when he was so ill that he only had command of a third of his property, and they gave him permission to leave some of his heirs more than his third. Malik said, "They cannot revoke that. Had they been permitted to do so, every heir would have done that, and then, when the testator died, they would take that for themselves and prevent him from bequeathing his third and what was permitted to him with respect to his property." Malik said, "If he asks permission of his heirs to grant a bequest to an heir while he is well and they give him permission, that is not binding on them. The heirs can rescind that if they wish. That is because when a man is well, he is entitled to all his property and can do what he wishes with it. If he wishes, he can spend all of it. He can spend it and give sadaqa with it or give it to whomever he likes. His asking permission of his heirs is permitted for the heirs, when they give him permission when authority over all his property is closed off from him and nothing outside of the third is permitted to him, and when they are more entitled to the two-thirds of his property than he is himself. That is when their permission becomes relevant. If he asks one of the heirs to give his inheritance to him when he is dying, and the heir agrees and then the dying man does not dispose of it at all, it is returned to the one who gave it unless the deceased said to him, 'So-and-so - (one of his heirs) - is weak, and I would like you to give him your inheritance.' So he gives it to him. That is permitted when the deceased specified it for him." Malik said, "When a man gives the dying man free use of his share of the inheritance, and the dying man distributes some of it and some remains, it is returned to the giver, after the man has died." Yahya said that he heard Malik speak about someone who made a bequest and mentioned that he had given one of his heirs something which he had not taken possession of, so the heirs refused to permit that. Malik said, "That gift returns to the heirs as inheritance according to the Book of Allah because the deceased did not mean that to be taken out of the third and the heirs do not have a portion in the third (which the dying man is allowed to bequeath)."
Muwatta' Malik 1459Shahih
أَنَّ مُخَنَّثًا كَانَ عِنْدَ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ فَقَالَ لِعَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ وَرَسُولُ اللَّهِ ﷺ يَسْمَعُ يَا عَبْدَ اللَّهِ إِنْ فَتَحَ اللَّهُ عَلَيْكُمُ الطَّائِفَ غَدًا فَأَنَا أَدُلُّكَ عَلَى ابْنَةِ غَيْلاَنَ فَإِنَّهَا تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ فَقَالَ رَسُولُ اللَّهِ ﷺ لاَ يَدْخُلَنَّ هَؤُلاَءِ عَلَيْكُمْ
Telah menceritakan kepadaku Malik dari [Hisyam bin 'Urwah] dari [Bapaknya] bahwa ada seorang banci berada di samping Ummu Salamah, isteri Nabi Shalla Allahu 'alaihi wa sallam, dia berkata kepada Abdullah bin Abu Umayah dan Rasulullah Shalla Allahu 'alaihi wa sallam mendengarkan; "Wahai Abdullah, jika kelak Allah membukakan Thaif untukmu, maka akan saya tunjukkan kepadamu anak perempuan Ghailan. Sesungguhnya dia akan tampak dari depan empat dan dari belakang delapan." Lalu Rasulullah Shalla Allahu 'alaihi wa sallam bersabda: "Jangan sekali-kali mereka masuk menemui kalian
Muwatta' Malik 1460Penilai berbeda pendapat
كَانَتْ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ امْرَأَةٌ مِنَ الأَنْصَارِ فَوَلَدَتْ لَهُ عَاصِمَ بْنَ عُمَرَ ثُمَّ إِنَّهُ فَارَقَهَا فَجَاءَ عُمَرُ قُبَاءً فَوَجَدَ ابْنَهُ عَاصِمًا يَلْعَبُ بِفِنَاءِ الْمَسْجِدِ فَأَخَذَ بِعَضُدِهِ فَوَضَعَهُ بَيْنَ يَدَيْهِ عَلَى الدَّابَّةِ فَأَدْرَكَتْهُ جَدَّةُ الْغُلاَمِ فَنَازَعَتْهُ إِيَّاهُ حَتَّى أَتَيَا أَبَا بَكْرٍ الصِّدِّيقَ فَقَالَ عُمَرُ ابْنِي وَقَالَتِ الْمَرْأَةُ ابْنِي فَقَالَ أَبُو بَكْرٍ خَلِّ بَيْنَهَا وَبَيْنَهُ قَالَ فَمَا رَاجَعَهُ عُمَرُ الْكَلاَمَ
Telah menceritakan kepadaku Malik dari [Yahya bin Sa'id] ia berkata; Aku mendengar [Al Qasim bin Muhammad] berkata; "Umar bin Khattab menikah dengan seorang wanita Anshar, kemudian mereka dikaruniai anak bernama 'Ashim bin Umar, kemudian Umar menceraikannya. Saat Umar datang ke Quba, ia mendapati anaknya bermain di teras masjid. Maka Umar pun memegang lengan anaknya dan meletakkan di pangkuannya, di atas kendaraannya. Namun hal itu dilihat oleh nenek anak laki-laki itu (Ashim anak Umar), hingga mereka berdua datang kepada Abu Bakar Ash Shaiddiq. Umar lalu berkata, "Ini adalah anakku." Dan sang nenek berkata, "Wanita (ibu anak tersebut) adalah anakku." [Abu Bakar As Shiddiq] lantas berkata; 'Biarkanlah anak itu bersama neneknya." Al Qasim (perawi) berkata; "Setelah itu, Umar tidak mengucapkan kata-katanya lagi." Yahya berkata; "Saya mendengar Malik berkata; 'Seperti itulah pendapat yang kami anut dalam masalah ini
Muwatta' Malik 37-9Shahih
قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ فِي الرَّجُلِ يَبْتاعُ السِّلْعَةَ مِنَ الحَيَوانِ أوِ الثِّيابِ أوِ العُرُوضِ: فَيُوجَدُ ذَلِكَ البَيْعُ غَيْرَ جائِزٍ فَيُرَدُّ ويُؤْمَرُ الَّذِي قَبَضَ السِّلْعَةَ أنْ يَرُدَّ إلى صاحِبِهِ سِلْعَتَهُ. قالَ مالِكٌ: فَلَيْسَ لِصاحِبِ السِّلْعَةِ إلّا قِيمَتُها يَوْمَ قُبِضَتْ مِنهُ ولَيْسَ يَوْمَ يَرُدُّ ذَلِكَ إلَيْهِ. وذَلِكَ أنَّهُ ضَمِنَها مِن يَوْمَ قَبَضَها. فَما كانَ فِيها مِن نُقْصانٍ بَعْدَ ذَلِكَ. كانَ عَلَيْهِ. فَبِذَلِكَ كانَ نِماؤُها وزِيادَتُها لَهُ. وإنَّ الرَّجُلَ يَقْبِضُ السِّلْعَةَ فِي زَمانٍ هِيَ فِيهِ نافِقَةٌ مَرْغُوبٌ فِيها ثُمَّ يَرُدُّها فِي زَمانٍ هِيَ فِيهِ ساقِطَةٌ لا يُرِيدُها أحَدٌ فَيَقْبِضُ الرَّجُلُ السِّلْعَةَ مِنَ الرَّجُلِ فَيَبِيعُها بِعَشَرَةِ دَنانِيرَ. ويُمْسِكُها وثَمَنُها ذَلِكَ. ثُمَّ يَرُدُّها وإنَّما ثَمَنُها دِينارٌ فَلَيْسَ لَهُ أنْ يَذْهَبَ مِن مالِ الرَّجُلِ بِتِسْعَةِ دَنانِيرَ أوْ يَقْبِضُها مِنهُ الرَّجُلُ فَيَبِيعُها بِدِينارٍ. أوْ يُمْسِكُها. وإنَّما ثَمَنُها دِينارٌ. ثُمَّ يَرُدُّها وقِيمَتُها يَوْمَ يَرُدُّها عَشَرَةُ دَنانِيرَ. فَلَيْسَ عَلى الَّذِي قَبَضَها أنْ يَغْرَمَ لِصاحِبِها مِن مالِهِ تِسْعَةَ دَنانِيرَ. إنَّما عَلَيْهِ قِيمَةُ ما قَبَضَ يَوْمَ قَبْضِهِ. قالَ: ومِمّا يُبَيِّنُ ذَلِكَ أنَّ السّارِقَ إذا سَرَقَ السِّلْعَةَ فَإنَّما يُنْظَرُ إلى ثَمَنِها يَوْمَ يَسْرِقُها. فَإنْ كانَ يَجِبُ فِيهِ القَطْعُ كانَ ذَلِكَ عَلَيْهِ وإنِ اسْتَأْخَرَ قَطْعُهُ إمّا فِي سِجْنٍ يُحْبَسُ فِيهِ حَتّى يُنْظَرَ فِي شَأْنِهِ وإمّا أنْ يَهْرُبَ السّارِقُ ثُمَّ يُؤْخَذَ بَعْدَ ذَلِكَ فَلَيْسَ اسْتِئْخارُ قَطْعِهِ بِالَّذِي يَضَعُ عَنْهُ -[٧٦٩]- حَدًّا قَدْ وجَبَ عَلَيْهِ يَوْمَ سَرَقَ وإنْ رَخُصَتْ تِلْكَ السِّلْعَةُ بَعْدَ ذَلِكَ. ولا بِالَّذِي يُوجِبُ عَلَيْهِ قَطْعًا لَمْ يَكُنْ وجَبَ عَلَيْهِ يَوْمَ أخَذَها إنْ غَلَتْ تِلْكَ السِّلْعَةُ بَعْدَ ذَلِكَ
Yahya said that he heard Malik speak about a man who bought goods - animals or clothes or wares, and the sale was found not to be permitted so it was revoked and the one who had taken the goods was ordered to return the owner his goods. Malik said, "The owner of the goods only has their value on the day they were taken from him, and not on the day they are returned to him. That is because the man is liable for them from the day he took them and whatever loss is in them after that is against him. For that reason, their increase and growth are also his. A man may take the goods at a time when they are selling well and are in demand, and then have to return them at a time when they have fallen in price and no one wants them. For instance, the man may take the goods from the other man, and sell them for ten dinars or keep them while their price is that. Then he may have to return them while their price is only a dinar. He should not go off with nine dinars from the man's property. Or perhaps they are taken by the man, and he sells them for a dinar or keeps them, while their price is only a dinar, then he has to return them, and their value on the day he returns them is ten dinars. The one who took them does not have to pay nine dinars from his property to the owner. He is only obliged to pay the value of what he took possession of on the day it was taken." He said, "Part of what clarifies this is that when a thief steals goods, only their price on the day he stole them is looked at. If cutting off the hand is necessary because of it, that is done. If the cutting off is delayed, either because the thief is imprisoned until his situation is examined or he flees and then is caught, the delay of the cutting off of the hand does not make the hadd, which was obliged for him on the day he stole, fall from him even if those goods become cheap after that. Nor does delay oblige cutting off the hand if it was not obliged on the day he took those goods, even if they become expensive after that."
Muwatta' Malik 1461Penilai berbeda pendapat
أَنَّ أَبَا الدَّرْدَاءِ كَتَبَ إِلَى سَلْمَانَ الْفَارِسِيِّ أَنْ هَلُمَّ إِلَى الأَرْضِ الْمُقَدَّسَةِ فَكَتَبَ إِلَيْهِ سَلْمَانُ إِنَّ الأَرْضَ لاَ تُقَدِّسُ أَحَدًا وَإِنَّمَا يُقَدِّسُ الإِنْسَانَ عَمَلُهُ وَقَدْ بَلَغَنِي أَنَّكَ جُعِلْتَ طَبِيبًا تُدَاوِي فَإِنْ كُنْتَ تُبْرِئُ فَنِعِمَّا لَكَ وَإِنْ كُنْتَ مُتَطَبِّبًا فَاحْذَرْ أَنْ تَقْتُلَ إِنْسَانًا فَتَدْخُلَ النَّارَ فَكَانَ أَبُو الدَّرْدَاءِ إِذَا قَضَى بَيْنَ اثْنَيْنِ ثُمَّ أَدْبَرَا عَنْهُ نَظَرَ إِلَيْهِمَا وَقَالَ ارْجِعَا إِلَىَّ أَعِيدَا عَلَىَّ قِصَّتَكُمَا مُتَطَبِّبٌ وَاللَّهِ
Telah menceritakan kepadaku Malik dari [Yahya bin Sa'id] bahwa [Abu Darda] pernah menulis surat kepada Salman Al Farisi agar kembali ke tanah yang di sucikan. Salman membalasnya; "Tanah itu tidak mensucikan seseorangpun, namun yang mensucikan seseorang itu hanyalah amalannya. Saya telah mendapatkan kabar bahwa engkau telah diangkat menjadi tabib (hakim), jika engkau bisa menyelesaikan perkara maka itu adalah kebaikan untukmu. Jika engkau telah menjadi penentu penyelesaian masalah, maka berhati-hatilah engkau dari membunuh manusia (salah dalam memberi putusan) hingga menjadikanmu masuk neraka. Maka jika Abu Darda sedang memutuskan suatu perkara di antara dua orang, kemudian kedua orang tersebut meninggalkannya, diapun melihat mereka berdua seraya berkata; "Kembalilah dan ulangi perkara kalian." Demi Allah, (setelah itu) ia pun dapat menyelesaikan perkara
Muwatta' Malik 1462Penilai berbeda pendapat
أَنَّ رَجُلاً مِنْ جُهَيْنَةَ كَانَ يَسْبِقُ الْحَاجَّ فَيَشْتَرِي الرَّوَاحِلَ فَيُغْلِي بِهَا ثُمَّ يُسْرِعُ السَّيْرَ فَيَسْبِقُ الْحَاجَّ فَأَفْلَسَ فَرُفِعَ أَمْرُهُ إِلَى عُمَرَ بْنِ الْخَطَّابِ فَقَالَ أَمَّا بَعْدُ أَيُّهَا النَّاسُ فَإِنَّ الأُسَيْفِعَ أُسَيْفِعَ جُهَيْنَةَ رَضِيَ مِنْ دِينِهِ وَأَمَانَتِهِ بِأَنْ يُقَالَ سَبَقَ الْحَاجَّ أَلاَ وَإِنَّهُ قَدْ دَانَ مُعْرِضًا فَأَصْبَحَ قَدْ رِينَ بِهِ فَمَنْ كَانَ لَهُ عَلَيْهِ دَيْنٌ فَلْيَأْتِنَا بِالْغَدَاةِ نَقْسِمُ مَالَهُ بَيْنَهُمْ وَإِيَّاكُمْ وَالدَّيْنَ فَإِنَّ أَوَّلَهُ هَمٌّ وَآخِرَهُ حَرْبٌ
Telah menceritakan kepadaku Malik dari [Umar bin Abdurrahman bin Dalaf Al Muzani] dari [Bapaknya] bahwa seorang laki-laki dari Juhainah suatu ketika pernah pergi haji, lalu membeli beberapa unta yang layak ditunggangi secara berlebihan. Dia mempercepat perjalanannya untuk mengejar orang yang pergi berhaji, namun mengalami kepailitan. Kemudian perkaranya diadukan kepada [Umar bin Khattab] dan dia pun berkata; "Amma badu, Wahai para manusia, kebinasaan itu adalah kebinasaan Juhainah, dia telah merelakan agamanya dan amanatnya dengan tindakannya sendiri. Ketahuilah, sesungguhnya dia telah berani mendekat dengan bahaya sehingga diapun terjebak dalam perangkap yang sulit lepas darinya. Barangsiapa yang memiliki piutang kepadanya hendaknya dia datang kepada kami besok pagi, kami akan membagi hartanya, dan jauhilah berhutang karena awalnya adalah kesedihan dan akhirnya adalah kefakiran dan kerugian
Muwatta' Malik 37-12Shahih
قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ: السُّنَّةُ عِنْدَنا فِي جِنايَةِ العَبِيدِ. «أنَّ كُلَّ ما أصابَ العَبْدُ مِن جُرْحٍ جَرَحَ بِهِ إنْسانًا. أوْ شَيْءٍ اخْتَلَسَهُ. أوْ حَرِيسَةٍ احْتَرَسَها، أوْ تَمْرٍ مُعَلَّقٍ جَذَّهُ أوْ أفْسَدَهُ -[٧٧١]- أوْ سَرِقَةٍ سَرَقَها لا قَطْعَ عَلَيْهِ فِيها، إنَّ ذَلِكَ فِي رَقَبَةِ العَبْدِ. لا يَعْدُو ذَلِكَ الرَّقَبَةَ. قَلَّ ذَلِكَ أوْ كَثُرَ فَإنْ شاءَ سَيِّدُهُ أنْ يُعْطِيَ قِيمَةَ ما أخَذَ غُلامُهُ، أوْ أفْسَدَ أوْ عَقْلَ ما جَرَحَ، أعْطاهُ. وأمْسَكَ غُلامَهُ وإنْ شاءَ أنْ يُسْلِمَهُ أسْلَمَهُ، ولَيْسَ عَلَيْهِ شَيْءٌ غَيْرُ ذَلِكَ فَسَيِّدُهُ فِي ذَلِكَ بِالخِيارِ»
Yahya said that he heard Malik say, "The sunna with us about the crime of slaves is that the hand is not cut off for any harm that a slave causes a man, or something he pilfers, or something guarded which he steals, or hanging dates he cuts down or ruins, or steals. That is against the slave's person and does not exceed the price of the slave whether it is little or much. If his master wishes to give the value of what the slave took or ruined, or pay the blood-price for the injury, he pays it and keeps his slave. If he wishes to surrender him, he surrenders him, and none of that is against him. The master has the option in that."
Muwatta' Malik 1463Shahih
مَنْ نَحَلَ وَلَدًا لَهُ صَغِيرًا لَمْ يَبْلُغْ أَنْ يَحُوزَ نُحْلَهُ فَأَعْلَنَ ذَلِكَ لَهُ وَأَشْهَدَ عَلَيْهَا فَهِيَ جَائِزَةٌ وَإِنْ وَلِيَهَا أَبُوهُ
Telah menceritakan kepadaku Malik dari [Ibnu Syihab] dari [Sa'id bin Musayyab] bahwa [Utsman bin Affan] berkata; "Barangsiapa memberi anak yang masih kecl dengan sesuatu yang belum pantas untuk diberikannya, kemudian ia umumkan dan persaksikan atasnya, maka hal ini boleh walaupun ayahnya telah menguasainya