Paid
From HodHood
Paid Completed Form
The word Paid is a stemmed form of the following words:
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Paid References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat AlImran Ayah 185 | Surat AlImran | -0.29 | 89 | Day Of Judgment, Admit garden, Everi soul, Tast death, Life life, Full recompens, Soul tast, Chattel decept, Save fire, Good chattel, Death dai, Paid full, Life good, Garden attain, Recompens save, Judgment paid, Fire admit, Aid full, Attain object, Object life | كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ | Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception. | |
| Surat AlBaqara Ayah 281 | Surat AlBaqara | -0.27 | 87 | Dealt unjustli, Fear dai, Brought soul, Soul paid, Paid earned, Dai brought, Earned dealt | وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ | And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly. | |
| Surat AlNisa Ayah 92 | Surat AlNisa | 0.12 | 92 | Knowledg wisdom, Believ slave, Free believ, Kill believ, Ordain free, Fast month, Treati mutual, Believer ordain, Deceas belong, War believer, Family remit, Believ kill, Mistake compens, Compens deceased, Freed means, Believer free, Mutual allianc, Deceased family, Believ mistake, Prescrib fast, Repent knowledg, Family believ, Slave belong, Freeli deceas, Remit freeli, Slave freed, Belong war, Compens due, Run repent, Month run, Due kill, Mutual alliance, Means prescrib, Pai compens, Belong treati, Compens paid, Paid family, Never believ, Alliance compens, Kill believer, Slave pai | وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ إِلَّا أَنْ يَصَّدَّقُوا فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِنَ اللَّهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا | Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom. | |
| Surat AlAhzab Ayah 50 | Surat AlAhzab | 0.28 | 90 | Forgiving merci, Hand possess, Captiv hand, Wive captiv, Law wive, Appoint wive, Prison war, Uncl aunts, Assign daughter, Makka believ, Hast paid, Aunts daughter, Believ woman, Woman dedic, Migrat makka, Matern uncl, Believ appoint, Aunts migrat, Daughter matern, Possess prison, Possess order, Soul wish, Paid dower, Order difficulti, War assign, Wive hast, Difficulti forgiving, Dower possess, Daughter patern, Dedic soul, Patern uncl | يَا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ اللَّاتِي هَاجَرْنَ مَعَكَ وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنْكِحَهَا خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِي أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا | O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;- this only for thee, and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess;- in order that there should be no difficulty for thee. And Allah is Oft-Forgiving, Most Merciful. | |
| Surat AlZumar Ayah 70 | Surat AlZumar | 0.38 | 59 | Fruit deed, Soul paid, Deed knoweth, Paid full, Aid full, Full fruit | وَوُفِّيَتْ كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا يَفْعَلُونَ | And to every soul will be paid in full (the fruit) of its Deeds; and (Allah) knoweth best all that they do. |
In Hadith Text Books
Paid In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-2001 | Narrated Abu Rafi: The Prophet ﷺ said; The neighbor has more right to be taken care of by his neighbor than anyone else. Some men said; If one wants to buy a house for 20;000 Dirhams then there is no harm to play a trick to deprive somebody of preemption by buying it just on paper with 20;000 Dirhams but paying to the seller only 9;999 Dirhams in cash and then agree with the seller to pay only one Dinar in cash for the rest of the price i.e. 10;001 Dirhams. If the preemptor offers 20;000 Dirhams for the house; he can buy it otherwise he has no right to buy it by this trick he got out of preemption. If the house proves to belong to somebody else other than the seller; the buyer should take back from the seller what he has paid; i.e.; 9;999 Dirhams and one Dinar; because if the house proves to belong to somebody else; so the whole bargain deal is unlawful. If the buyer finds a defect in the house and it does not belong to somebody other than the seller; the buyer may return it and receive 20;000 Dirhams instead of 9999 Dirham plus one Dinar which he actually paid. Abu Abdullah said; So that man allows some people the playing of tricks amongst the Muslims although the Prophet ﷺ said; In dealing with Muslims one should not sell them sick animals or bad things or stolen things. | The Chapter on Financial Transaction And Food in HodHood Indexing, Chapter on Tricks by an official person to obtain presents in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3929 | Narrated Jabir: My father had died in debt. So I came to the Prophet ﷺ and said; My father died leaving unpaid debts; and I have nothing except the yield of his date palms; and their yield for many years will not cover his debts. So please come with me; so that the creditors may not misbehave with me. The Prophet ﷺ went round one of the heaps of dates and invoked Allah ; and then did the same with another heap and sat on it and said; Measure for them. He paid them their rights and what remained was as much as had been paid to them. | The Chapter on Debt And Creditors The Companions in HodHood Indexing, Chapter on The signs of Prophethood in Islam in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5021 | Narrated Ibn Abbas: When the Prophet ﷺ was cupped; he paid the man who cupped him his wages. If it had been undesirable he would not have paid him. | The Chapter on Thirst in HodHood Indexing, Chapter on The wages of one who has the profession of cupping in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5378 | Narrated Ibn Abbas: Once the Prophet ﷺ got his blood out medically and paid that person who had done it. If it had been illegal; the Prophet ﷺ would not have paid him. | The Chapter on Fornication And Adultery Punishment And Forgiveness in HodHood Indexing, Chapter on AlHajjam ie the one who practises cupping in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5401 | Narrated Jabir: Abdullah Bin Amr Bin Haram died and was in debt to others. I asked the Prophet ﷺ to intercede with his creditors for some reduction in the debts. The Prophet ﷺ requested them to reduce the debts but they refused. The Prophet ﷺ said to me; Go and put your dates In heaps according to their different kinds. The Ajwa on one side; the cluster of Ibn Zaid on another side; etc.. Then call me. I did that and called the Prophet ﷺ He came and sat at the head or in the middle of the heaps and ordered me. Measure the dates for the people creditors. I measured for them till I paid all the debts. My dates remained as it nothing had been taken from them. In other narrations; Jabir said; The Prophet ﷺ said; He i.e. Abdullah continued measuring for them till he paid all the debts. The Prophet ﷺ said to Abdullah ; Cut clusters for him i.e. one of the creditors and measure for him fully. | The Chapter on Food And Trees in HodHood Indexing, Chapter on Weighing goods by the seller or the giver in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5538 | Narrated Ibn Abbas: A woman from the tribe of Juhaina came to the Prophet ﷺ and said; My mother had vowed to perform Hajj but she died before performing it. May I perform Hajj on my mother behalf? The Prophet ﷺ replied; Perform Hajj on her behalf. Had there been a debt on your mother; would you have paid it or not? So; pay Allah debt as He has more right to be paid. | The Chapter on Mina In Alhajj in HodHood Indexing, Chapter on To perform Hajj on behalf of a dead person A man can perform Hajj on behalf of a woman in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5905 | Narrated Abu Huraira: The Prophet ﷺ said; On the Day of Resurrection camels will come to their owner in the best state of health they have ever had in the world ; and if he had not paid their Zakat in the world then they would tread him with their feet; and similarly; sheep will come to their owner in the best state of health they have ever had in the world; and if he had not paid their Zakat; then they would tread him with their hooves and would butt him with their horns. The Prophet ﷺ added; One of their rights is that they should be milked while water is kept in front of them. The Prophet ﷺ added; I do not want anyone of you to come to me on the Day of Resurrection; carrying over his neck a sheep that will be bleating. Such a person will then say; O Muhammad! please intercede for me; I will say to him. I cant help you; for I conveyed Allah Message to you. Similarly; I do not want anyone of you to come to me carrying over his neck a camel that will be grunting. Such a person then will say O Muhammad! please intercede for me. I will say to him; I cant help you for I conveyed Allah message to you. | The Chapter on Live Stock And Gifts in HodHood Indexing, Chapter on The sin of a person who does not pay Zakat in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5956 | Narrated Anas: When Abu Bakr; sent me to collect the Zakat from Bahrain; he wrote to me the following:- In the name of Allah; the Beneficent; the Merciful. These are the orders for compulsory charity Zakat which Allah Messenger ﷺ had made obligatory for every Muslim; and which Allah had ordered His Apostle to observe: Whoever amongst the Muslims is asked to pay Zakat accordingly; he should pay it to the Zakat collector and whoever is asked more than that what is specified in this script he should not pay it; for twenty-four camels or less; sheep are to be paid as Zakat; for every five camels one sheep is to be paid; and if there are between twenty-five to thirty-five camels; one Bint Makhad is to be paid; and if they are between thirty-six to forty-five camels ; one Bint Labun is to be paid; and if they are between forty-six to sixty camels ; one Hiqqa is to be paid; and if the number is between sixty-one to seventy-five camels ; one Jadha is to be paid; and if the number is between seventy-six to ninety camels ; two Bint Labuns are to be paid; and if they are from ninety-one to one-hundredand twenty camels ; two Hiqqas are to be paid; and if they are over one-hundred and-twenty camels ; for every forty over one-hundred-and-twenty one Bint Labun is to be paid; and for every fifty camels over one-hundred-and-twenty one Hiqqa is to be paid; and who ever has got only four camels; has to pay nothing as Zakat; but if the owner of these four camels wants to give something; he can. If the number of camels increases to five; the owner has to pay one sheep as Zakat. As regards the Zakat for the flock of sheep; if they are between forty and one-hundred-and-twenty sheep; one sheep is to be paid; and if they are between one-hundred-and-twenty to two hundred sheep ; two sheep are to be paid; and if they are between two-hundred to three-hundred sheep ; three sheep are to be paid; and for over three-hundred sheep; for every extra hundred sheep; one sheep is to be paid as Zakat. And if somebody has got less than forty sheep; no Zakat is required; but if he wants to give; he can. For silver the Zakat is one-fortieth of the lot i.e. 2.5% ; and if its value is less than two-hundred Dirhams; Zakat is not required; but if the owner wants to pay he can. | The Chapter on Zakat Of Live Stock in HodHood Indexing, Chapter on The Zakat of sheep in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6403 | Narrated Jabir Bin Abdullah: That his father was martyred on the day of the battle of Uhud and was in debt and left six orphan daughters. Jabir; added; When the season of plucking the dates came; I went to Allah Messenger ﷺ and said; You know that my father was martyred on the day of Uhud; and he was heavily in debt; and I would like that the creditors should see you. The Prophet ﷺ said; Go and pile every kind of dates apart. I did so and called him i.e. the Prophet ﷺ. When the creditors saw him; they started claiming their debts from me then in such a harsh manner as they had never done before. So when he saw their attitude; he went round the biggest heap of dates thrice; and then sat over it and said; O Jabir ; call your companions i.e. the creditors. Then he kept on measuring and giving to the creditors their due till Allah paid all the debt of my father. I would have been satisfied to retain nothing of those dates for my sisters after Allah had paid the debts of my father. But Allah saved all the heaps of dates ; so that when I looked at the heap where the Prophet ﷺ had been sitting; it seemed as if a single date had not been taken away thereof. | The Chapter on Debt And Creditors The Companions in HodHood Indexing, Chapter on but Allah was their Wali in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17300 | Bushair Bin Yasar reported that a person from the Ansar belonging to the tribe of Banu Haritha who was called Abdullah Bin Sahl Bin Zaid set out and the son of his uncle called Muhayisa Bin Masud Bin Zaid; the rest of the hadith is the same up to the words: Allah Messenger ﷺ paid the blood-wit himself. Bushair Bin Yasar reported that Sahl Bin Abu Hathma said: One camel amongst the camels paid as blood-wit kicked me while I was in the camel enclosure. | The Chapter on Camels And Herdsmen And Zakat in HodHood Indexing, Chapter on 1 in Sahih Muslim | |
| SahihMuslim-017-001-18311 | Abu Huraira Allah be pleased with him reported Allah Mess-.; nger ﷺ as saying: Gold is to be paid for by gold with equal weight; like for like; and silver is to be paid for by silver with equal weight; like for like. He who made an addition to it or demanded an addition dealt in usury. | Chapter on 15 in Sahih Muslim | |
| SahihMuslim-017-001-19929 | Abu Saeed Khudri reported: I was sitting in Medina in the company of the Ansar when Abu Mousa came trembling with fear. We said to him: What is the matter? He said: Umar Allah be pleased with him sent for me. I went to him and paid him salutation thrice at his door but he made no response to me and so I came back. Thereupon he Umar said: What stood in your way that you did not turn up? I said: I did come to you and paid you salutations at your door three times but I was not given any response; so I came back as the Messenger of Allah ﷺ has said: When any one of you seeks permission three times and he is not granted permission; he should come back. Umar said: Bring a witness to support that you say; otherwise I shall take you to task. Ubay Bin Kaab said: None should stand with him as a witness but the youngest amongst the people. Abu Saeed said: I am the youngest amongst the people; whereupon he said: Then you go with him to support his contention. | The Chapter on Tamim Arab Tribe in HodHood Indexing, Chapter on 7 in Sahih Muslim | |
| SahihMuslim-017-001-21371 | Hanzala Bin Qais reported that he asked Rafi Bin Khadeej Allah be pleased with him about renting of land; whereupon he said: Allah Messenger ﷺ forbade the renting of land. I said: Is it forbidden even if it is paid in gold dinar and silver dirham ? Thereupon he said: If it is paid in gold and silver; there is no harm in it. | The Chapter on Precious Metals In The Market in HodHood Indexing, Chapter on 19 in Sahih Muslim | |
| SahihMuslim-017-001-23420 | Sahl Bin Saad AlSaidi reported: The Messenger of Allah ﷺ went to the tribe of Bani Amr Bin Auf in order to bring reconciliation amongst its members ; and It was a time of prayer. The Muadhdhin came to Abu Bakr and said: Would you lead the prayer in case I recite takbir tahrima; with which the prayer begins ? He Abu Bakr said: Yes. He the narrator said: He Abu Bakr started leading the prayer. The people were engaged in observing prayer when the Messenger of Allah ﷺ happened to come there and made his way through the people till he stood in a row. The people began to clap their hands ; but Abu Bakr paid no heed to it in prayer. When the people clapped more vigorously; he Abu Bakr then paid heed and saw the Messenger of Allah ﷺ there. He was about to withdraw when the Messenger of Allah ﷺ signed to him to keep standing at his place. Abu Bakr lifted his hands and praised Allah for what the Messenger of Allah ﷺ had commanded him and then Abu Bakr withdrew himself till he stood in the midst of the row and the Messenger of Allah ﷺ stepped forward and led the prayer. When the prayer was over; he the Holy Prophet said: 0 Abu Bakr; what prevented you from standing at that place as I ordered you to do? Abu Bakr said: It does not become the son of Abu Quhafa to lead prayer before the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said to the people around him: What is it that I saw you clapping so vigorously? Behold when anything happens in prayer; say: Subha Allah; for when you would utter it; it would attract the attention; while clapping of hands is meant for women. | The Chapter on Prayers Rows And Gestures in HodHood Indexing, Chapter on 22 in Sahih Muslim |
In Sunan AlTermithi
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlTermithi-017-001-7630 | Narrated Amr Bin Shuaib: from his father; from his grandfather that the Messenger of Allah ﷺ said: The Muslim is not killed for disbeliever.And with this chain; it has been narrated that the Prophet ﷺ said: The blood-money paid for disbeliever is half of the blood-money paid for a believer. | The Chapter on Idolaters And Infidels And Disbelieve in HodHood Indexing, Chapter on What Has Been Related About The BloodMoney For A Disbeliever in Sunan AlTermithi | |
| SunanAlTermithi-017-001-8292 | Attab Bin Aasi d narrated that : the Prophet said about Zakat on grapevines: They are to be assessed just as the date-palm is assessed. Then its Zakat is paid in raisins just as the Zakat for the date-palm is paid in dried dates. | The Chapter on Food And Zakat in HodHood Indexing, Chapter on What Has Been Related About AlKhars Assessment in Sunan AlTermithi |
In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-12051 | The Chapter on Slaying Of Camels In Crimes And Felonies in HodHood Indexing, Chapter on Different Reports From Ikrimah Concerning That 2 in Sunan AlNasai | ||
| SunanAlNasai-017-001-12119 | The Chapter on Live Stock Possession in HodHood Indexing, Chapter on Mentioning The Differences Reported From Khalid AlHadha in Sunan AlNasai | ||
| SunanAlNasai-017-001-12129 | It was narrated from Ibn Abbas tht the Prophet said: The Mukatab is free to the extent that the has paid off toward buying his freedom ; he Hadd punishment should be carried out on him proportionate to the amount he has paid off toward buying his freedom ; and he inherits proportionate to the amount he has paid off toward buying his freedom. | The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on The Diyah for a Mukatab in Sunan AlNasai | |
| SunanAlNasai-017-001-12130 | It was narrated from Ibn Abbas that: a Mukatab was killed at the time of the Messenger of Allah and he commanded that the Diyah be paid equivalent to the Diyah for a free man; proportionate to the amount he had paid off towards buying his freedom. | The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on The Diyah for a Mukatab in Sunan AlNasai | |
| SunanAlNasai-017-001-12138 | It was narrated from AlMughirah Bin Shubah that: a woman struck her co-wife with a tent pole and killed her; and she the slain woman was pregnant. She was brought to the Prophet; and the Messenger of Allah ruled that the Asabah of the killer should pay the Diyah ; and a slavae should be paid for the fetus. Her Asabah said: Should Diyah be paid for one who neither ate nor drank; or shouted or cried at the moment of birth ? Such a one should be overlooked. The prophet said: Rhyming verse like the verse of the Bedouins. | The Chapter on Killing And Payments in HodHood Indexing, Chapter on The Diyah For A Woman Fetus in Sunan AlNasai | |
| SunanAlNasai-017-001-12157 | It was narrated from Amr Bin Shuaib; from his father; from his grandfather; that: the Messenger of Allah ruled that one-third of the Diyah should be paid for a sightless eye that looks fine; if it is destroyed; one-third of the Diyah should be paid for a paralyzed hand if it is cut off; and one-third of the Diyah should be paid for a black tooth if it is knocked out. | The Chapter on Killing And Payments in HodHood Indexing, Chapter on If A Sightless Eye That looks fine Is Destroyed in Sunan AlNasai | |
| SunanAlNasai-017-001-12170 | It was narrated from Abu Bakr Bin Muhammad Bin Amr Bin Hazm; from his father from his grandfather; that: the Messenger of Allah wrote a letter to the people of Yemen; included in which were the rules of inheritance; the sunan and the rules concerning blood money. He sent it with Arm Bin Hazm and it was read to the people of Yemen; Its contents were as follows: From Muhammad the Prophet to Shurahbil Bin Abd Kulal; Nuaim Bin Abd Kulal; AlHarith Bin Abd Kulal; Qail Dhi AlRuain; Muafir and Hamdan. To precede - And in this letter it said that whoevewrkills a believer for no just reason is to be killed in return; unless the heirs of the victim agree to pardon him. For killing a person; the Diyah is one hundred camels. For the nose; if it is cut off completely; diyah must be paid; for the tongue; diyah must be paid; for the lips; Diyah must be paid; for the testicles; Diyah must be paid; for the ends; Diyah must be paid; for the backbone; Dynamist be paid; for the eyes; Diyah must be paid; for one leg; half the Diyah must be paid; for a blow to the head that reaches the brain; one-third of thediyah must be paid; for a stab wound that penetrates deeply into the body; one-third of the diyah must be paid; for a blow that breaks the bone; fifteen camels must be given; for every digit of the hands or feet; ten camels must be given; for a tooth five camels must be given; for an injury that exposes the bone; five camels must be given. A man may be killed in return for killing a woman and those who deal in gold must pay one thousand dinars. Daif | The Chapter on Killing And Payments in HodHood Indexing, Chapter on Mentioning The Hadith of Amr Bin Hazm concerning Blood Money and different Versions in Sunan AlNasai | |
| SunanAlNasai-017-001-12171 | It was narrated from Abi Bakr Bin Muhammad Bin Amr Bin Hazm; from his father; from his grandfather; that: the Messenger of Allah wrote a letter to the people of Yemen included in which were the rules of inheritance; the sunan and the rules concerning blood money. He sent it with Amr Bin Hazm and it was read to the people of Yemen. This is a copy of it. And he mentioned something similar; except that he said: And for one eye; half the Diyah must be paid; for one hand; half thediyah must be paid; for one foot; half the diyah must be paid. Daif | The Chapter on Inheritance And Shares in HodHood Indexing, Chapter on Mentioning The Hadith of Amr Bin Hazm concerning Blood Money and different Versions in Sunan AlNasai | |
| SunanAlNasai-017-001-13196 | It was narrated that Aisha said: Barirah came to me and said: O Sishah; I have drawn up a contract of manumission with my master; to buy my freedom in return for nine Uwqiyah; one Uwqiyah to be paid each year; help me; she had not yet paid anything toward her contract of manumission. Aisha; who liked her and wanted to help her; said: Go back to your masters and if they agree to let me pay the whole sum and that your loyalty will be to me; I will do it. So Barirah went to her masters and suggested that to them; but they refused and said: if she wants to seek reward with Allah by freeing you; let her do so; but you loyalty will be to us; Aisha told the Messenger of Allah about that and he said: Do not let that stop you. Buy her and set her free; and loyalty belongs to the one who sets the slave free.; so she did that; then the Messenger of Allah stood up before the people; praised and glorified Allah; then said: What is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates conditions that are not in even if there are a hundred conditions? The decree of Allah takes priority; and the conditions of Allah binding. And loyalty belongs to the one who sets the slaves free. | The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on If A Mukatib Is Sold Before He Pays Off His Contract Of Manumission in Sunan AlNasai | |
| SunanAlNasai-017-001-13234 | It was narrated from Abu Huraira that the Messenger of Allah said: There was a man who never did any good deed; but he used to lend to people and he would say to this messenger: Take what can be paid easily and leave what is difficult; let them off; and perhaps Allah; the Mighty and Sublime; said to him: Did you ever do any good did? He said: No; but I had a slave and I used to lend to people. When I sent him to collect the debts I said to him: Take what can he paid easily and leave what is difficult; let them off; and perhaps Allah will let us off. Allah; the Most High; said: I have let you off. | The Chapter on Debt And Creditors And Paying Zakat in HodHood Indexing, Chapter on Being Kind When Asking For Repayment in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-25199 | Narrated Attab Ibn Usayd: The Messenger of Allah ﷺ commanded to estimate vines for collecting zakat as palm-trees are estimated. The zakat is to be paid in raisins as the zakat on palm trees is paid in dried dates. | The Chapter on Agriculture And Selling Of Fruits in HodHood Indexing, Chapter on Estimating Vines For Zakat in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25781 | Narrated Abu Dawud: I found in my notebook from Shaiban and I did not hear from him ; Abu Bakr; a reliable friend of ours; said: Shaiban - Muhammad Bin Rashid - Sulaiman Bin Mousad - Amr Bin Suhaib; On his father authority; said that his grandfather said: The Messenger of Allah ﷺ would fix the blood-money for accidental killing at the rate of four hundred dinars or their equivalent in silver for townsmen; and he would fix it according to the price of camels. So when they were dear; he increased the amount to be paid; and when cheap prices prevailed he reduced the amount to be paid. In the time of the Messenger of Allah ﷺ they reached between four hundred and eight hundred dinars; their equivalent in silver being eight thousand dirhams. He said: The Messenger of Allah ﷺ gave judgment that those who possessed cattle should pay two hundred cows; and those who possessed sheep two thousand sheep. He said: The Messenger of Allah ﷺ said: The blood-money is to be treated as something to be inherited by the heirs of the one who has been killed; and the remainder should be divided among the agnates. He said: The Messenger of Allah ﷺ gave judgment that for cutting off a nose completely there was full blood-money; one hundred camels were to be paid. If the tip of the nose was cut off; half of the blood-money;i.e. fifty camels were to be paid; or their equivalent in gold or in silver; or a hundred cows; or one thousand sheep. For the hand; when it was cut of;f half of the blood-money was to be paid; for one foot of half; the blood-money was to be paid. For a wound in the head; a third of the blood-money was due; i.e. thirty-three camels and a third of the blood-money; or their equivalent in gold; silver; cows or sheep. For a head thrust which reaches the body; the same blood-money was to be paid. Ten camels were to be paid for every finger; and five camels for every tooth. The Messenger of Allah ﷺ gave judgment that the blood-money for a woman should be divided among her relatives on her father side; who did not inherit anything from her except the residence of her heirs. If she was killed; her blood-money should be distributed among her heirs; and they would have the right of taking revenge on the murderer. The Messenger of Allah ﷺ said: There is nothing for the murderer; and if he the victim has no heir; his heir will be the one who is nearest to him among the people; but the murderer should not inherit anything. Muhammad said: All this has been transmitted to me by Sulayman Ibn Mousa on the authority of Amr Ibn Shuaib who; on his father authority; said that his grandfather heard it from the Prophet ﷺ.Abu Dawud said: Muhammad Bin Rashid; an inhabitant of Damascus; fled from Basrah escaping murder. | The Chapter on Live Stock Possession in HodHood Indexing, Chapter on Diyah For Lost Limbs in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25785 | Narrated AlMughirah Bin Shubah: A man of Hudhail has two wives. One of them struck her fellow-wife with a tent-pole and killed her and her unborn child. They brought the dispute to the Prophet ﷺ. One of two men said: How can we pay bloodwit for the one who did not make a noise; or ate; nor drank; nor raised his voice ? He the Prophet asked: Is it rhymed prose like that of bedouin? He gave judgement that a male or female slave of the best quality should be paid in compensation; and he fixed it to be paid by woman relatives on her father side. | The Chapter on Standing For Prayers Of The Companions in HodHood Indexing, Chapter on The Diyah For A Fetus in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25791 | Narrated Abdullah Ibn Abbas: About the story of Haml Ibn Malik; Ibn Abbas said: She aborted a child who had grown hair and was dead; and the woman also died. He the Prophet gave judgment that the blood-wit was to be paid by the woman relatives on the father side. Her uncle said: Messenger of Allah! She has aborted a child who had grown hair. The father of the woman who had slain said: He is a liar: I swear by Allah; he did not raise his voice; or drink or eat. No compensation is to be paid for an offence like this. The Prophet ﷺ said: is it a rhymed prose of pre-Islamic Arabia and its soothsaying? Pay a male or female slave of the best quality in compensation for the child Ibn Abbas said: The name of one of them was Mulaikah; and the name of the other was Umm Ghutaif. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, Chapter on The Diyah For A Fetus in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25793 | Narrated Abu Huraira: Two women of Hudhail fought together and one of them threw a stone at the other and killed her. They brought their dispute to the Messenger of Allah ﷺ who gave judgement that a male or female slave of the best quality should be given as compensation for her unborn child; and he fixed it to be paid by the woman relatives on the father side. He made her sons and those who were with them her heirs. Hamal Bin Malik Bin AlNabighah AlHudhali said: Messenger of Allah ! how should I be fined for one who has not drunk; or eaten or spoken; or raised his voice? - adding that compensation is not to be paid for such an offense. The Messenger of Allah ﷺ said: This man simply belong to the soothsayers on account of his rhymed prose which he has used. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, Chapter on The Diyah For A Fetus in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25794 | Narrated Abu Huraira: About this story: Then the woman; against whom he decided that a male or female should be paid for her; died. The Messenger of Allah ﷺ then gave judgement that her sons will inherit from her; and the bloodwit should be paid by her relatives on the father side. | The Chapter on Charity To Brothers And Mother in HodHood Indexing, Chapter on The Diyah For A Fetus in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25798 | Narrated Abdullah Ibn Abbas: The Messenger of Allah ﷺ gave judgment about the slave who had made an agreement to purchase his freedom mukatab and he had been killed that blood-wit is paid for him at the rate paid for a free man so far as he has paid the purchase money; and at the rate paid for a slave as the remainder is concerned. | The Chapter on Slave As A Property in HodHood Indexing, Chapter on The Diyah Of A Mukatib in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28666 | Narrated Rafi Ibn Khadij: The Prophet ﷺ said: The earnings of a cupper are impure; the price paid for a dog is impure; and the hire paid to a prostitute is impure. | The Chapter on Menstruation And The State Of Impurity in HodHood Indexing, Chapter on Regarding The Earnings Of A Cupper in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28673 | Narrated Abu Masud: The Prophet ﷺ forbade the price paid for a dog; the hire paid to a prostitute; and the gift given to a soothsayer. | The Chapter on Fornication And Adultery And Killing in HodHood Indexing, Chapter on Regarding The Fee Of A FortuneTeller in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28726 | Narrated Abu Masud: The Prophet ﷺ forbade the price paid for a dog; the hire paid to prostitute; and the gift given to a soothsayer. | The Chapter on Fornication And Adultery And Killing in HodHood Indexing, Chapter on Regarding The Price Of Dogs in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28729 | Narrated Abu Huraira: The Prophet ﷺ said: The price paid for a dog; the price given to a soothsayer; and the hire paid to a prostitute are not lawful. | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on Regarding The Price Of Dogs in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28730 | Narrated Abu Huraira: The Messenger of Allah ﷺ as saying: Allah forbade wine and the price paid for it; and forbade dead meat and the price paid for it; and forbade swine and the price paid for it. | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on Regarding The Price Of Khamr And Deat Meat in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28811 | Narrated Yala Ibn Umayah: The Messenger of Allah ﷺ said to me: When my messengers come to you; give them thirty coats of mail; and thirty camels. I asked: Messenger of Allah; is it a loan with a guarantee of its return; or a loan to be paid back? He replied : It is a loan to be paid back. | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on Regarding Liability For Something Borrowed in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28839 | Narrated Ubadah Ibn AlSamit: The Messenger of Allah ﷺ said: Gold is to be paid for with gold; raw and coined; silver with silver; raw and coined in equal weight ; wheat with wheat in equal measure; barley with barley in equal measure; dates with dates in equal measure; salt by salt with equal measure; if anyone gives more or asks more; he has dealt in usury. But there is no harm in selling gold for silver and silver for gold ; in unequal weight; payment being made on the spot. Do not sell them if they are to be paid for later. There is no harm in selling wheat for barley and barley for wheat in unequal measure; payment being made on the spot. If the payment is to be made later; then do not sell them.Abu Dawud said: This tradition has also been transmitted by Saeed Bin Abi Arubah; Hisham AlDastawai and Qatadah from Muslim Bin Yasar through his chain. | The Chapter on Precious Metals And Exchange For Other Commodities in HodHood Indexing, Chapter on Regarding Exchange in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34810 | Malik related to me that he heard that Umar Ibn Abd AlAziz gave a judgement about the mudabbar who did an injury. He said; The master must surrender what he owns of him to the injured person. He is made to serve the injured person and recompense in the form of service is taken from him as the blood-money of the injury. If he completes that before his master dies; he reverts to his master. Malik said; The generally agreed on way of doing things in our community about a mudabbar who does an injury and then his master dies and the master has no property except him is that the third allowed to be bequeathed is freed; and then the blood-money for the in jury is divided into thirds. A third of the blood-money is against the third of him which was set free; and two-thirds are against the two-thirds which the heirs have. If they wish; they surrender what they have of him to the party with the injury; and if they wish; they give the injured person two-thirds of the blood-money and keep their portion of the slave. That is because that injury is a criminal action by the slave and it is not a debt against the master by which whatever setting free and tadbir the master had done would be abrogated. If there were a debt to people held against the master of the slave; as well as the criminal action of the slave; part of the mudabbar would be sold in proportion to the blood-money of the injury and according to the debt. Then one would begin with the blood-money which was for the criminal action of the slave and it would be paid from the price of the slave. Then the debt of his master would be paid; and then one would look at what remained after that of the slave. His third would b be set free; and two-thirds of him would belong to the heirs. That is because the criminal action of the slave is more important than the debt of his master. That is because; if the man dies and leaves a mudabbar slave whose value is one hundred and fifty dinars; and the slave strikes a free man on the head with a blow that lays open the skull; and the blood-money is fifty dinars; and the master of the slave has a debt of fifty dinars; one begins with the fifty dinars which are the blood-money of the head wound; and it is paid from the price of the slave. Then the debt of the master is paid. Then one looks at what remains of the slave; and a third of him is set free and two-thirds of him remain for the heirs. The blood-money is more pressing against his person than the debt of his master. The debt of his master is more pressing than the tadbir which is a bequest from the third of the property of the deceased. None of the tadbir is permitted while the master of the mudabbar has a debt which is not paid. It is a bequest. That is because Allah; the Blessed; the Exalted; said; After any bequest that is made or any debt. Surat 4 ayat 10 Malik said; If there is enough in the third property that the deceased can bequeath to free all the mudabbar; he is freed and the blood-money due from his criminal action is held as a debt against him which follows him after he is set free even if that blood-money is the full blood-money. It is not a debt on the master. Malik spoke about a mudabbar who injured a man and his master surrendered him to the injured party; and then the master died and had a debt and did not leave any property other than the mudabbar; and the heirs said; We surrender the mudabbar to the party; whilst the creditor said; My debt exceeds that. Malik said that if the creditor debt did exceed that at all ; he was more entitled to it and it was taken from the one who owed the debt; according to what the creditor was owed in excess of the blood-money of the injury. If his debt did not exceed it at all; he did not take the slave. Malik spoke about a mudabbar who did an injury and had property; and his master refused to ransom him. He said; The injured party takes the property of the mudabbar for the blood-money of his injury. If there is enough to pay it; the injured party is paid in full for the blood-money of his injury and the mudabbar is returned to his master. If there is not enough to pay it; he takes it from the blood-money and uses the mudabbar for what remains of the blood-money. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of Speech in Muwata Malik | |
| MuwataMalik-017-001-34971 | Malik related to me that he had heard that Urwa Ibn AlZubair and Sulayman Ibn Yasar said; The mukatab is a slave as long as any of his kitaba remains to be paid. Malik said; This is my opinion as well. Malik said; If a mukatab dies and leaves more property than what remains to be paid of his kitaba and he has children who were born during the time of his kitaba or whose kitaba has been written as well; they inherit any property that remains after the kitaba has been paid. | The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-34976 | Malik said; The best of what is said about a man who buys the mukatab of a man is that if the man wrote the slave kitaba for dinars or dirhams; he does not sell him unless it is for merchandise which is paid immediately and not deferred; because if it is deferred; it would be a debt for a debt. A debt for a debt is forbidden. He said; If the master gives a mukatab his kitaba for certain merchandise of camels; cattle; sheep; or slaves; it is more correct that the buyer buy him for gold; silver; or different goods than the ones his master wrote the kitaba for; and that must be paid immediately; not deferred. Malik said; The best of what I have heard about a mukatab when he is sold is that he is more entitled to buy his kitaba than the one who buys him if he can pay his master the price for which he was sold in cash. That is because his buying himself is his freedom; and freedom has priority over what bequests accompany it. If one of those who have written the kitaba for the mukatab sells his portion of him; so that a half; a third; a fourth; or whatever share of the mukatab is sold; the mukatab does not have the right of pre-emption in what is sold of him. That is because it is like the severance of a partner; and a partner can only make a settlement for a partner of the one who is mukatab with the permission of his partners because what is sold of him does not give him complete rights as a free man and his property is barred from him; and by buying part of himself; it is feared that he will become incapable of completing payment because of what he had to spend. That is not like the mukatab buying himself completely unless whoever has some of the kitaba remaining due to him gives him permission. If they give him permission; he is more entitled to what is sold of him. Malik said; Selling one of the instalments of a mukatab is not halal. That is because it Is an uncertain transaction. If the mukatab cannot pay it; what he owes is nullified. If he dies or goes bankrupt and he owes debts to people; then the person who bought his instalment does not take any of his portion with the creditors. The person who buys one of the instalments of the mukatab is in the position of the master of the mukatab. The master of the mukatab does not have a share with the creditors of the mukatab for what he is owed of the kitaba of his slave. It is also like that with the kharaj; a set amount deducted daily from the slave against his earnings ; which accumulates for a master from the earnings of his slave. The creditors of his slave do not allow him a share for what has accumulated for him from those deductions. Malik said; There is no harm in a mukatab paying off his kitaba with coin or merchandise other than the merchandise for which he wrote his kitaba if it is identical with it; on time for the instalment or delayed. Malik said that if a mukatab died and left an umm walad and small children by her or by someone else and they could not work and it was feared that they would be unable to fulfil their kitaba; the umm walad of the father was sold if her price would pay all the kitaba for them; whether or not she was their mother. They were paid for and set free because their father did not forbid her sale if he feared that he would be unable to complete his kitaba. If her price would not pay for them and neither she nor they could work; they all reverted to being slaves of the master. Malik said; What is done among us in the case of a person who buys the kitaba of a mukatab; and then the mukatab dies before he has paid his kitaba; is that the person who bought the kitaba inherits from him. If; rather than dying; the mukatab cannot pay; the buyer has his person. If the mukatab pays his kitaba to the person who bought him and he is freed; his wala goes to the person who wrote the kitaba and the person who bought his kitaba does not have any of it. | The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-34977 | Malik related to me that he heard that Urwa Ibn AlZubair and Sulayman Ibn Yasar when asked whether the sons of a man; who had a kitaba written for himself and his children and then died; worked for the kitaba of their father or were slaves; said; They work for the kitaba of their father and they have no reduction at all for the death of their father. Malik said; If they are small and unable to work; one does not wait for them to grow up and they are slaves of their father master unless the mukatab has left what will pay their instalments for them until they can work. If there is enough to pay for them in what he has left; that is paid for on their behalf and they are left in their condition until they can work; and then if they pay; they are free. If they cannot do it; they are slaves. Malik spoke about a mukatab who died and left property which was not enough to pay his kitaba; and he also left a child with him in his kitaba and an umm walad; and the umm walad wanted to work for them. He said; The money is paid to her if she is trustworthy with it and strong enough to work. If she is not strong enough to work and not trustworthy with property; she is not given any of it and she and the children of the mukatab revert to being slaves of the master of the mukatab. Malik said; If people are written together in one kitaba and there is no kinship between them; and some of them are incapable and others work until they are all set free; those who worked can claim from those who were unable; the portion of what they paid for them because some of them assumed the responsibility for others. | The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-35006 | Yahya said that Malik spoke about an investor who made a qirad loan to a man; who used it and made a profit. Then the man bought with all the profit a slave-girl and he had intercourse with her and she became pregnant by him; and so the capital decreased. Malik said; If he has money; the price of the slave-girl is taken from his property; and the capital is restored by it. If there is something left over after the money is paid; it is divided between them according to the first qirad. If he cannot pay it; the slave-girl is sold so that the capital is restored from her price. Malik spoke about an investor who made a qirad loan to a man; and the agent spent more than the amount of the qirad loan when buying goods with it and paid the increase from his own money. Malik said; The investor has a choice if the goods are sold for a profit or loss or if they are not sold. If he wishes to take the goods; he takes them and pays the agent back what he put in for them. If the agent refuses; the investor is a partner for his share of the price in increase and decrease according to what the agent paid extra for them from himself. Malik spoke about an agent who took qirad money from a man and then gave it to another man to use as a qirad without the consent of the investor. He said; The agent is responsible for the property. If it is decreased; he is responsible for the loss. If there is profit; the investor has his stipulation of the profit; and then the agent has his stipulation of what remains of the money. Malik spoke about an agent who exceeded and borrowed some of what he had of qirad in money and he bought goods for himself with it. Malik said; If he has a profit; the profit is divided according to the condition between them in the qirad. If he has a loss; he is responsible for the loss. Malik said about an investor who paid qirad money to a man; and the agent borrowed some of the cash and bought goods for himself with it; The investor of the capital has a choice. If he wishes; he shares with him in the goods according to the qirad; and if he wishes; he frees himself of them; and takes all of the principal back from the agent. That is what is done with some one who oversteps. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35009 | Yahya said that Malik said; The generally agreed on way of doing things among us about an investor who pays qirad money to an agent to buy goods; and the agent then sells the goods for a price to be paid later; and has a profit in the transaction; then the agent dies before he has received payment; is that if his heirs want to take that money; they have their father stipulated portion from the profit. That is theirs if they are trustworthy to take the payment. If they dislike to collect it from the debtor and they refer him to the investor; they are not obliged to collect it and there is nothing against them and nothing for them by their surrendering it to the investor. If they do collect it; they have a share of it and expenses like their father had. They are in the position of their father. If they are not trustworthy to do so; they can bring someone reliable and trustworthy to collect the money. If he collects all the capital and all the profit; they are in the position of their father. Malik spoke about an investor who paid qirad money to a man provided that he used it and was responsible for any delayed payment for which he sold it. He said; This is obligatory on the agent. If he sells it for delayed payment; he is responsible for it. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35058 | Malik said; There is no harm in buying dates from specified trees or a specified orchard or buying milk from specified sheep when the buyer starts to take them as soon as he has payed the price. That is like buying oil from a container. A man buys some of it for a dinar or two and gives his gold and stipulates that it be measured out for him. There is no harm in that. If the container breaks and the oil is wasted; the buyer has his gold back and there is no transaction between them. Malik said; There is no harm in everything which is taken right away as it is; like fresh milk and fresh picked dates which the buyer can take on a day-to-day basis. If the supply runs out before the buyer has what he has paid for in full; the seller gives him back the portion of the gold that is owed to him; or else the buyer takes other goods from him to the value of what he is owed and which they mutually agree about. The buyer should stay with the seller until he has taken it. It is disapproved of for the seller to leave because the transaction would then come into the forbidden category of a debt for a debt. If a stated time period for payment or delivery enters into the transaction; it is also disapproved. Delay and deferment are not permitted in it; and are only acceptable when it is standard practice on definite terms by which the seller guarantees it to the buyer; but this is not to be from one specific orchard or from any specific ewes. Malik was asked about a man who bought an orchard from another man in which there were various types of palm-trees - excellent ajwa palms; good kabis palms; adhq palms and othertypes. The seller kept Aasi de from the sale the produce of a certain palm of his choice. Malik said; That is not good because if he does that; and keeps Aasi de; for instance; dates of the ajwa variety whose yield would be 15 sa; and he picks the dates of the kabis in their place; and the yield of their dates is 10 sa or he picks the ajwa which yield 15 sa and leaves the kabis which yield 10 sa; it is as if he bought the ajwa for the kabis making allowances for their difference of quality. This is the same as if a man dealing with a man who has heaps of dates before him - a heap of 15 sa of ajwa; a heap of 10 sa of kabis; and a heap of 12 sa of cadhq; gives the owner of the dates a dinar to let him choose and take whichever of the heaps he likes. Malik said; That is not good. Malik was asked what a man who bought fresh dates from the owner of an orchard and advanced him a dinar was entitled to if the crop was spoilt. Malik said; The buyer makes a reckoning with the owner of the orchard and takes what is due to him of the dinar. If the buyer has taken two-thirds of a dinar worth of dates; he gets back the third of a dinar which is owed him. If the buyer has taken three-quarters of a dinar worth of dates; then he gets back the quarter which is owed to him; or they come to a mutual agreement; and the buyer takes what is owed him from his dinar from the owner of the orchard in something else of his choosing. If; for instance; he prefers to take dry dates or some other goods; he takes them according to what is due. If he takes dry dates or some other goods; he should stay with him until he has been paid in full. Malik said; This is the same situation as hiring out a specified riding-camel or hiring out a slave tailor; carpenter or some other kind of worker or letting a house and taking payment in advance for the hire of the slave or the rent of the house or camel. Then an accident happens to what has been hired resulting in death or something else. The owner of the camel; slave or house returns what remains of the rent of the camel; the hire of the slave or the rent of the house to the one who advanced him the money; and the owner reckons what will settle that up in full. If; for instance; he has provided half of what the man paid for; he returns the remaining half of what he advanced; or according to whatever amount is due. Malik said; Paying in advance for something which is on hand is only good when the buyer takes possession of what he has paid for as soon as he hands over the gold; whether it be slave; camel; or house; or in the case of dates; he starts to pick them as soon as he has paid the money. It is not good that there be any deferment or credit in such a transaction. Malik said; An example illustrating what is disapproved of in this situation is that; for instance; a man may say that he will pay someone in advance for the use of his camel to ride in the hajj; and the hajj is still some time off; or he may say something similar to that about a slave or a house. When he does that; he only pays the money in advance on the understanding that if he finds the camel to be sound at the time the hire is due to begin; he will take it by virtue of what he has already paid. If an accident; or death; or something happens to the camel; then he will get his money back and the money he paid in advance will be considered as a loan. Malik said; This is distinct from someone who takes immediate possession of what he rents or hires; so that it does not fall into the category of uncertainty; or disapproved payment in advance. That is following a common practice. An example of that is that a man buys a slave; or slave-girl; and takes possession of them and pays their price. If something happens to them within the period of the year indemnification contract; he takes his gold back from the one from whom he bought it. There is no harm in that. This is the precedent of the sunna in the matter of selling slaves. Malik said; Someone who rents a specified slave; or hires a specified camel; for a future date; at which time he will take possession of the camel or slave; has not acted properly because he did not take possession of what he rented or hired; nor is he advancing a loan which the person is responsible to pay back. | The Chapter on Financial Transactions And Gold in HodHood Indexing, The Book of Madina in Muwata Malik | |
| MuwataMalik-017-001-35071 | Yahya related to me from Malik from Ibn Shihab from Malik Ibn Aus Ibn AlHadathan AlNasri that one time he asked to exchange 100 dinars. He said; Talha Ibn Ubaydullah called me over and we made a mutual agreement that he would make an exchange for me. He took the gold and turned it about in his hand; and then said; I cant do it until my treasurer brings the money to me from AlGhaba. Umar Ibn AlKhattab was listening and Umar said; By Allah! Do not leave him until you have taken it from him! Then he said; The Messenger of Allah; may Allah bless him and grant him peace; said; Gold for silver is usury except hand to hand. Wheat for wheat is usury except hand to hand. Dates for dates is usury except hand to hand. Barley for barley is usury except hand to hand. Malik said; When a man buys dirhams with dinars and then finds a bad dirham among them and wants to return it; the exchange of the dinars breaks down; and he returns the silver and takes back his dinars. The explanation of what is disapproved of in that is that the Messenger of Allah; may Allah bless him and grant him peace; said; Gold for silver is usury except hand to hand. and Umar Ibn AlKhattab said; If someone asks you to wait to be paid until he has gone back to his house; do not leave him. When he returns a dirham to him from the exchange after he has left him; it is like a debt or something deferred. For that reason; it is disapproved of; and the exchange collapses. Umar Ibn AlKhattab wanted that all gold; silver and food should not be sold for goods to be paid later. He did not want there to be any delay or deferment in any such sale; whether it involved one commodity or different sorts of commodities. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik | |
| MuwataMalik-017-001-35082 | Yahya related to me from Malik from Nafi that Abdullah Ibn Umar said that there was no harm in a man making an advance to another man for food; with a set description and price until a set date; as long as it was not in crops; or dates which had not begun to ripen. Malik said; The way of doing things among us concerning someone who makes an advance for foodstuffs at a known rate until a stated date; and the date arrives and he finds that there is not enough of what he was sold with the seller to fulfill his order; and so he revokes the sale; is that he must only take back the silver; gold; or price which he paid exactly. He does not buy anything else from the man for the same price until he has got back what he paid. That is because if he took something else besides the price which he paid him or exchanged it for goods other than the goods which he bought from him; it would be selling food before getting delivery of it. Malik said; The Messenger of Allah; may Allah bless him and grant him peace; forbade selling food before getting delivery of it. Malik said that it was not good if the buyer regretted his purchase and asked the seller to revoke the sale for him and he would not press him immediately for what he had paid. The people of knowledge forbade that. That was because when the food was made ready for the buyer by the seller; the buyer deferred his due from the seller in order that he might revoke the sale for him. That was the sale of food with delayed terms before taking delivery of the food. Malik said; The explanation of that is that when the date of delivery comes and the buyer dislikes the food; the seller takes by it money to be paid later and so it is not revocation. Revocation is that in which neither the buyer nor the seller is increased. When increase occurs by deferment of payment for a time period; or by anything which increases one of them over the other or anything which gives one of them profit; it is not revocation. When either of them do that; revocation becomes a sale. There is an indulgence for revocation; partnership; and transfer; as long as i ncrease; decrease; or deferment does not come into them. If increase; decrease; or deferment comes into it; it becomes a sale. Whatever makes a sale halal makes it halal and whatever makes a sale haram makes it haram. Malik said; If someone pays in advance for Syrian wheat; there is no harm if he takes a load after the term falls due. Malik said; It is the same with whoever advances for any kind of thing. There is no harm in him taking better than whatever he has made an advance for or worse than it after the agreed delivery date. The explanation of that is that if; for instance; a man advances for a certain weight of wheat. There is no harm if he decides to take some barley or Syrian wheat. If he has made an advance for good dates; there is no harm if he decides to take poor quality dates. If he paid in advance for red raisins; there is no harm if he takes black ones; when it happens after the agreed delivery date; and when the measure of what he takes is like the measure of what he paid for in advance. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik | |
| MuwataMalik-017-001-35548 | Yahya related to me from Malik that he had heard that Umar Ibn Abd AlAziz wrote to his governor in Damascus about zakat saying; Zakat is paid on the produce of ploughed land; on gold and silver; and on livestock. Malik said; Zakat is only paid on three things: the produce of ploughed land; gold and silver; and livestock. | The Chapter on Precious Metals In The Market in HodHood Indexing, The Book of Faraid in Muwata Malik | |
| MuwataMalik-017-001-35552 | Yahya related to me from Malik that Ibn Shihab said; The first person to deduct zakat from allowances was Muawiya Ibn Abi Sufyan. i.e. the deduction being made automatically. Malik said; The agreed sunna with us is that zakat has to be paid on twenty dinars of gold coin ; in the same way as it has to be paid on two hundred dirhams of silver. Malik said; There is no zakat to pay on gold that is clearly less than twenty dinars in weight but if it increases so that by the increase the amount reaches a full twenty dinars in weight then zakat has to be paid. Similarly; there is no zakat to pay on silver that is clearly less than two hundred dirhams in weight ; but if it increases so that by the increase the amount reaches a full two hundred dirhams in weight then zakat has to be paid. If it passes the full weight then I think there is zakat to pay; whether it be dinars or dirhams. i.e. the zakat is assessed by the weight and not the number of the coins. Malik said; about a man who had one hundred and sixty dirhams by weight; and the exchange rate in his town was eight dirhams to a dinar; that he did not have to pay any zakat. Zakat had only to be paid on twenty dinars of gold or two hundred dirhams. Malik said; in the case of a man who acquired five dinars from a transaction or in some other way which he then invested in trade; that; as soon as it increased to a zakatable amount and then a year elapsed; he had to pay zakat on it; even if the zakatable amount was reached one day before or one day after the passing of a year. There was then no zakat to pay on it from the day the zakat was taken until a year had elapsed over it. Malik said; in the similar case of a man who had in his possession ten dinars which he invested in trade and which reached twenty dinars by the time one year had elapsed over them; that he paid zakat on them right then and did not wait until a year had elapsed over them; counting from the day when they actually reached the zakatable amount. This was because a year had elapsed over the original dinars and there were now twenty of them in his possession. After that there was no zakat to pay on them from the day the zakat was paid until another year had elapsed over them. Malik said; What we are agreed upon here in Madina regarding income from hiring out slaves; rent from property; and the sums received when a slave buys his freedom; is that no zakat is due on any of it; whether great or small; from the day the owner takes possession of it until a year has elapsed over it from the day when the owner takes possession of it. Malik said; in the case of gold and silver which was shared between two co-owners; that zakat was due from any one whose share reached twenty dinars of gold; or two hundred dirhams of silver; and that no zakat was due from anyone whose share fell short of this zakatable amount. If all the shares reached the zakatable amount and the shares were not equally divided; zakat was taken from each man according to the measure of his share. This applied only when the share of each man among them reached the zakatable amount; because the Messenger of Allah; may Allah bless him and grant him peace; had said; There is no zakat to pay on less than five awaq of silver. Malik commented; This is what I prefer most out of what I have heard about the matter. Malik said; When a man has gold and silver dispersed among various people he must add it all up together and then take out the zakat due on the total sum. Malik said; No zakat is due from some one who acquires gold or silver until a year has elapsed over his acquisition from the day it became his. | The Chapter on Precious Metals And Zakat in HodHood Indexing, The Book of Faraid in Muwata Malik | |
| MuwataMalik-017-001-35558 | Yahya related to me from Malik from Nafi that Abdullah Ibn Umar used to adorn his daughters and slave-girls with gold jewellery and he did not take any zakat from their jewellery. Malik said; Anyone who has unminted gold or silver; or gold and silver jewellery which is not used for wearing; must pay zakat on it every year. It is weighed and one-fortieth is taken; unless it falls short of twenty dinars of gold or two hundred dirhams of silver; in which case there is no zakat to pay. Zakat is paid only when jewellery is kept for purposes other than wearing. Bits of gold and silver or broken jewellery which the owner intends to mend to wear are in the same position as goods which are worn by their owner - no zakat has to be paid on them by the owner. Malik said; There is no zakat to pay on pearls; musk or amber. | The Chapter on Precious Metals And Zakat in HodHood Indexing, The Book of Faraid in Muwata Malik | |
| MuwataMalik-017-001-35563 | Yahya related to me that Malik said; I consider that if a man dies and he has not paid zakat on his property; then zakat is taken from the third of his property from which he can make bequests ; and the third is not exceeded and the zakat is given priority over bequests. In my opinion it is the same as if he had a debt; which is why I think it should be given priority over bequests. Malik continued; This applies if the deceased has asked for the zakat to be deducted. If the deceased has not asked for it to be deducted but his family do so then that is good; but it is not binding upon them if they do not do it. Malik continued; The sunna which we are all agreed upon is that zakat is not due from someone who inherits a debt i.e. wealth that was owed to the deceased ; or goods; or a house; or a male or female slave; until a year has elapsed over the price realised from whatever he sells i.e. slaves or a house; which are not zakatable or over the wealth he inherits; from the day he sold the things; or took possession of them. Malik said; The sunna with us is that zakat does not have to be paid on wealth that is inherited until a year has elapsed over it. | The Chapter on Inheritance And Charity in HodHood Indexing, The Book of Faraid in Muwata Malik | |
| MuwataMalik-017-001-35570 | Yahya related to me from Malik that he had read what Umar Ibn AlKhattab had written about zakat; and in it he found: In the name of Allah; the Merciful; the ompassionate. The Book of Zakat. On twenty-four camels or less zakat is paid with sheep; one ewe for every five camels. On anything above that; up to thirty-five camels; a camel in its second year; and; if there is no she camel in its second year; a male camel in its third year. On anything above that; up to forty-five camels; a camel in its third year. On anything above that; up to sixty camels; a she camel in its fourth year that is ready to be sired. On anything above that; up to seventy-five camels; a camel in its fifth year. On anything above that; up to ninety camels; two camels in their third year. On anything above that; up to one hundred and twenty camels; two camels in their fourth year that are ready to be sired. On any number of camels above that; for every forty camels; a camel in its third year; and for every fifty; a camel in its fourth year. On grazing sheep and goats; if they come to forty or more; up to one hundred and twenty head; one ewe. On anything above that; up to two hundred head; two ewes. On anything above that; up to three hundred; three ewes. On anything above that; for every hundred; one ewe. A ram should not be taken for zakat. nor an old or an injured ewe; except as the zakat-collector thinks fit. Those separated should not be gathered together nor should those gathered together be separated in order to avoid paying zakat. Whatever belongs to two associates is settled between them proportionately. On silver; if it reaches five awaq two hundred dirhams ; one fortieth is paid. | The Chapter on Camels And Herdsmen And Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35601 | Yahya related to me from Malik from Nafi that Abdullah Ibn Umar used to pay the zakat Alfitr for those slaves of his that were at Wadil-Qura and Khaybar. Yahya related to me that Malik said; The best that I have heard about the zakat Alfitr is that a man has to pay for every person that he is responsible for supporting and whom he must support. He has to pay forall his mukatabs; his mudabbars; and his ordinary slaves; whether they are present or absent; as long as they are muslim; and whether or not they are fortrade. However; he does not have to pay zakat on any of them that are not muslim. Malik said; concerning a runaway slave; I think that his master should pay the zakat fo rhim whether or not he knows where he is; if it has not been long since the slave ran away and his master hopes that he is still alive and will return. If it has been a long time since he ran away and his master has despaired of him returning then I do not think that he should pay zakat for him. Malik said; The zakat Alfitr has to be paid by people living in the desert i.e. nomadic people just as it has to be paid by people living in villages i.e. settled people ; because the Messenger of Allah; may Allah bless him and grant him peace; made the zakat Alfitr at the end of Ramadan obligatory on every muslim; whether freeman or slave; male or female. | The Chapter on Zakat And Slaves in HodHood Indexing, The Book of Hajj in Muwata Malik | |
| MuwataMalik-017-001-35977 | Malik said; I still hear that when a person in ihram kills an ostrich; a camel is due. Malik said; I think that for an ostrich egg; one tenth of the price of a camel is due in the same way that there is a newly-born male or female slave for the unborn child of a free woman. The value of the newly-born slave is fifty dinars; and that is one-tenth of what the blood-money for the mother would be. Birds from the eagle family; eagles or falcons or vultures count as game for which a price is paid just as a price is paid for any game which a person in ihram kills. For everything for which a penalty is paid; the assessment is the same; whether the animal is old or young. The analogy of that is that the blood-money for the young and the old freeman; are considered to be the same. | The Chapter on Live Stock Possession in HodHood Indexing, The Book of Fasting in Muwata Malik |
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