Profit
From HodHood
Profit Completed Form
The word Profit is a stemmed form of the following words:
Profit Dictionary Definition
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Profit in Wikipedia
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Profit References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat Ghafir Ayah 52 | Surat Ghafir | -0.78 | 57 | Wrong present, Present excus, Home miseri, Curs home, Profit wrong, Excuses curs, Present excuses, Dai profit | يَوْمَ لَا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ | The Day when no profit will it be to Wrong-doers to present their excuses, but they will (only) have the Curse and the Home of Misery. | |
| Surat AlBaqara Ayah 174 | Surat AlBaqara | -0.74 | 87 | Grievou penalti, Day Of Resurrection, Revel book, Purchas miser, Purifi grievou, Address dai, Swallow naught, Resurrect nor, Fire address, Nor purifi, Book purchas, Miser profit, Naught fire | إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ مِنَ الْكِتَابِ وَيَشْتَرُونَ بِهِ ثَمَنًا قَلِيلًا أُولَئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ | Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit, - they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty. | |
| Surat AlNahl Ayah 117 | Surat AlNahl | -0.71 | 68 | Grievou penalti, Paltri profit, Profit grievou, Falsehood paltri | مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ | (In such falsehood) is but a paltry profit; but they will have a most grievous Penalty. | |
| Surat AlShuara Ayah 207 | Surat AlShuara | -0.71 | 43 | Enjoi life, Profit enjoi | مَا أَغْنَى عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ | It will profit them not that they enjoyed (this life)! | |
| Surat AlHajj Ayah 13 | Surat AlHajj | -0.67 | 103 | Evil companion, Patron evil, Profit evil, Hurt nearer, Evil patron, Nearer profit, Perhap hurt | يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ لَبِئْسَ الْمَوْلَى وَلَبِئْسَ الْعَشِيرُ | (Perhaps) they call on one whose hurt is nearer than his profit: evil, indeed, is the patron, and evil the companion (or help)! | |
| Surat AlLayl Ayah 11 | Surat AlLayl | -0.63 | 11 | Nor wealth, Fall headlong, Profit fall, Wealth profit, Headlong pit | وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّى | Nor will his wealth profit him when he falls headlong (into the Pit). | |
| Surat Saba Ayah 42 | Surat Saba | -0.43 | 54 | Tast penalti, Penalti fire, Profit harm, Dai power, Wrongdoers tast, Harm wrongdoers, Harm wrong, Power profit | فَالْيَوْمَ لَا يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَفْعًا وَلَا ضَرًّا وَنَقُولُ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ النَّارِ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ | So on that Day no power shall they have over each other, for profit or harm: and We shall say to the wrong-doers, "Taste ye the Penalty of the Fire, - the which ye were wont to deny!" | |
| Surat AlAhzab Ayah 16 | Surat AlAhzab | -0.41 | 90 | Respit allow, Slaughter escape, Allow enjoi, Profit run, Escape respit, Run death, Death slaughter | قُلْ لَنْ يَنْفَعَكُمُ الْفِرَارُ إِنْ فَرَرْتُمْ مِنَ الْمَوْتِ أَوِ الْقَتْلِ وَإِذًا لَا تُمَتَّعُونَ إِلَّا قَلِيلًا | Say: "Running away will not profit you if ye are running away from death or slaughter; and even if (ye do escape), no more than a brief (respite) will ye be allowed to enjoy!" | |
| Surat Hood Ayah 34 | Surat Hood | -0.38 | 47 | Lord return, Leav astrai, Willeth leav, Astrai lord, Counsel desir, Desir counsel, Profit counsel, Counsel willeth | وَلَا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كَانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ | "Of no profit will be my counsel to you, much as I desire to give you (good) counsel, if it be that Allah willeth to leave you astray: He is your Lord! and to Him will ye return!" | |
| Surat AlAhqaf Ayah 26 | Surat AlAhqaf | -0.35 | 63 | Reject sign, Firmli establish, Hearing sight, Complet encircl, Encircl mock, Faculti hearing, Heart intellect, Faculti hear, Sign complet, Hearing heart, Endow faculti, Power quraish, Sight heart, Profit faculti, Intellect profit, Establish prosper, Intellect reject, Quraish endow, Prosper power | وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِنْ مَكَّنَّاكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُمْ مِنْ شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ | And We had firmly established them in a (prosperity and) power which We have not given to you (ye Quraish!) and We had endowed them with (faculties of) hearing, seeing, heart and intellect: but of no profit to them were their (faculties of) hearing, sight, and heart and intellect, when they went on rejecting the Signs of Allah; and they were (completely) encircled by that which they used to mock at! | |
| Surat AlMudathir Ayah 48 | Surat AlMudathir | -0.35 | 4 | Intercessor profit, Intercess intercessor | فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ | Then will no intercession of (any) intercessors profit them. | |
| Surat AlAala Ayah 9 | Surat AlAala | -0.35 | 8 | Admonit case, Admonit profit, Profit hearer, Therefor admonit, Case admonit | فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَى | Therefore give admonition in case the admonition profits (the hearer). | |
| Surat AlJathiya Ayah 10 | Surat AlJathiya | -0.34 | 62 | Front hell, Hell profit, Profit earned, Protector tremend, Earned protector, Tremend penalti | مِنْ وَرَائِهِمْ جَهَنَّمُ وَلَا يُغْنِي عَنْهُمْ مَا كَسَبُوا شَيْئًا وَلَا مَا اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ وَلَهُمْ عَذَابٌ عَظِيمٌ | In front of them is Hell: and of no profit to them is anything they may have earned, nor any protectors they may have taken to themselves besides Allah: for them is a tremendous Penalty. | |
| Surat Yunus Ayah 106 | Surat Yunus | -0.33 | 49 | Shalt wrong, Behold shalt, Dost behold, Such profit, Halt wrong, Hurt dost, Profit hurt | وَلَا تَدْعُ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكَ وَلَا يَضُرُّكَ فَإِنْ فَعَلْتَ فَإِنَّكَ إِذًا مِنَ الظَّالِمِينَ | "'Nor call on any, other than Allah;- Such will neither profit thee nor hurt thee: if thou dost, behold! thou shalt certainly be of those who do wrong.'" | |
| Surat AlHaqqah Ayah 28 | Surat AlHaqqah | -0.33 | 74 | مَا أَغْنَى عَنِّي مَالِيَهْ | "Of no profit to me has been my wealth! | ||
| Surat Ghafir Ayah 85 | Surat Ghafir | -0.33 | 57 | Faith punish, Reject perish, Punish profit, Ancient time, Perish utterli, Wai deal, Profess faith, Profit such, Deal servant, Time reject, Servant ancient | فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ | But their professing the Faith when they (actually) saw Our Punishment was not going to profit them. (Such has been) Allah's Way of dealing with His Servants (from the most ancient times). And even thus did the Rejecters of Allah perish (utterly)! | |
| Surat AlZumar Ayah 50 | Surat AlZumar | -0.3 | 59 | Thu gener, Gener profit | قَدْ قَالَهَا الَّذِينَ مِنْ قَبْلِهِمْ فَمَا أَغْنَى عَنْهُمْ مَا كَانُوا يَكْسِبُونَ | Thus did the (generations) before them say! But all that they did was of no profit to them. | |
| Surat Maryam Ayah 42 | Surat Maryam | -0.27 | 40 | Father worship, Heareth seeth, Worship heareth, Seeth profit | إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنْكَ شَيْئًا | Behold, he said to his father: "O my father! why worship that which heareth not and seeth not, and can profit thee nothing? | |
| Surat AlMujadilah Ayah 17 | Surat AlMujadilah | -0.26 | 105 | Companion fire, Dwell ay, Fire dwell, Rich son, Fire dwel, Son companion, Profit rich | لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ | Of no profit whatever to them, against Allah, will be their riches nor their sons: they will be Companions of the Fire, to dwell therein (for aye)! | |
| Surat Hood Ayah 101 | Surat Hood | -0.22 | 47 | Wrong soul, Wrong wrong, Lord nor, Decre lord, Aught lot, Soul deities, Nor add, Add aught, Issu decre, Whit issu, Deities invoked, Invoked profit, Profit whit, Lot perdit | وَمَا ظَلَمْنَاهُمْ وَلَكِنْ ظَلَمُوا أَنْفُسَهُمْ فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِنْ دُونِ اللَّهِ مِنْ شَيْءٍ لَمَّا جَاءَ أَمْرُ رَبِّكَ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ | It was not We that wronged them: They wronged their own souls: the deities, other than Allah, whom they invoked, profited them no whit when there issued the decree of thy Lord: Nor did they add aught (to their lot) but perdition! | |
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In Hadith Text Books
Profit In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-4086 | Narrated Anas Bin Malik: Abu Talha had the greatest wealth of date-palms amongst the Ansar in Medina; and he prized above all his wealth his garden Bairuha; which was situated opposite the Masjid of the Prophet ﷺ. The Prophet used to enter It and drink from its fresh water. When the following Divine Verse came:- By no means shall you attain piety until you spend of what you love; 3.92 Abu Talha got up saying. O Allah Messenger ﷺ ! Allah says; You will not attain piety until you spend of what you love; and I prize above AlI my wealth; Bairuha which I want to give in charity for Allah Sake; hoping for its reward from Allah. So you can use it as Allah directs you. On that the Prophet ﷺ said; Bravo! It is a profitable or perishable property. Ibn Maslama is not sure as to which word is right; i.e. profitable or perishable. I have heard what you have said; and I recommend that you distribute this amongst your relatives. On that Abu Talha said; O Allah Messenger ﷺ ! I will do as you have suggested. So; Abu Talha distributed that garden amongst his relatives and cousins. | The Chapter on Wealth And Spending in HodHood Indexing, Chapter on If somebody gives a piece of land as an endowment and does not mark its boundaries in Sahih AlBukhari |
In Sahih Muslim
nothing found
In Sunan AlTermithi
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlTermithi-017-001-8515 | The Chapter on Fragrances And Reward in HodHood Indexing, The Book of Chapters on Parables in Sunan AlTermithi |
In Sunan AlNasai
nothing found
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-28834 | A similar tradition has also been transmitted by Ibn Abbas though a different chain of narrators. This version says: He the Prophet purchased a calf from a caravan; but he had no money with him. He then sold it with some profit and gave the profit in charity to the poor and widows of Banu Abd AlMuttalib. He then said: I shall not buy anything after this but only when I have money with me. | The Chapter on Financial Transactions And Profits in HodHood Indexing, Chapter on Regarding The Stern Warning About Debt in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34378 | Malik related to me that Ishaq Ibn Abdullah Ibn Abi Talha heard Anas Ibn Malik say; Abu Talha had the greatest amount of property in palm-trees among the Ansar in Madina. The dearest of his properties to him was Bayruha which was in front of the Masjid. The Messenger of Allah; may Allah bless him and grant him peace; used to go into it and drink from the pleasant water which was in it. Anas continued; When this ayat was sent down You will not obtain rightness of action until you expend of what you love; Surat 2 ayat l76 ; Abu Talha went to the Messenger of Allah; may Allah bless him and grant him peace; and said; Messenger of Allah! Allah; the Blessed; the Exalted; has said; You will not obtain until you expend of what you love. The property which I love the best is Bayruha. It is sadaqa for Allah. I hope for its good and for it to be stored up with Allah. Place it wherever you wish; Messengerof Allah. The Messenger of Allah; may Allah bless him and grant him peace; said; Well done! That is property which profits! That is property which profits. I have heard what you have said about it and I think that you should give it to your relatives. Abu Talha said; I will do it; Messenger of Allah! Abu Talha therefore divided it among his relatives and the children of his paternal uncle. | The Chapter on Contracts And Disputes In Selling in HodHood Indexing, The Book of Jumua in Muwata Malik | |
| MuwataMalik-017-001-34921 | Yahya said that he heard Malik say; What is done in our community about someone who consumed an animal without the permission of its owner; is that he must pay its price on the day he consumed it. He is not obliged to replace it with a similar animal nor does he compensate the owner with any kind of animal. He must pay its price on the day it was consumed; and giving the value is more equitable in compensation for animals and goods. Yahya said that he heard Malik say about someone who consumes some food without the permission of its owner; He returns to the owner a like weight of the same kind of food. Food is in the position of gold and silver. Gold and silver are returned with gold and silver. The animal is not in the position of gold in that. What distinguishes between them is the sunna and the behaviour which is in force. Yahya said that he heard Malik say; If a man is entrusted with some wealth and then trades with it for himself and makes a profit; the profit is his because he is responsible for the property until he returns it to its owner. | The Chapter on Precious Metals And Buying And Selling Gold in HodHood Indexing, The Book of The Evil Eye in Muwata Malik | |
| MuwataMalik-017-001-34998 | Malik related to me from Zayd Ibn Aslam that his father said; Abdullah and Ubaydullah; the sons of Umar Ibn AlKhattab went out with the army to Iraq. On the way home; they passed by Abu Mousa AlAshari who was the amir of Basra. He greeted them and made them welcome; and told them that if there was anything he could do to help them; he would do it. Then he said; There is some of the property of Allah which I want to send to the amir Almuminin; so I will lend it to you; and you can buy wares from Iraq and sell them in Madina. Then give the principal to the amir Almuminin; and you keep the profit. They said that they would like to do it; and so he gave them the money and wrote to Umar Ibn AlKhattab to take the money from them. When they came to sell they made a profit; and when they paid the principal to Umar he asked; Did he lend everyone in the army the like of what he lent you? They said; No. Umar Ibn AlKhattab said; He made you the loan; because you are the sons of the amir Almuminin; so pay the principal and the profit. Abdullah was silent. Ubaydullah said; You do not need to do this; amir Almuminin. Had the principal decreased or been destroyed; we would have guaranteed it. Umar said; Pay it. Abdullah was silent; and Ubaydullah repeated it. A man who was sitting with Umar said; Amir Almuminin; better that you make it a qirad. Umar said; I have made it qirad. Umar then took the principal and half of the profit; and Abdullah and Ubaydullah; the sons of Umar Ibn AlKhattab took half of the profit. | The Chapter on Financial Transactions And Loans in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35000 | Malik said; The recognised and permitted form of qirad is that a man take capital from an associate to use. He does not guarantee it and in travelling pays out of the capital for food and clothes and what he makes good use of; according to the amount of capital. That is; when he travels to do the work and the capital can support it. If he remains with his people; he does not have expenses or clothing from the capital. Malik said; There is no harm in the two parties in a qirad helping each other by way of a favour when it is acceptable to them both. Malik said; There is no harm in the investor of the capital buying some of the goods from the agent in the qirad if that is acceptable and without conditions. Malik spoke about an investor making a qirad loan to a man and his slave; to be used by both. He said; That is permitted; and there is no harm in it because the profit is property for his slave; and the profit is not for the master until he takes it from him. It is like the rest of his earnings. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35001 | Malik said; When a man owes money to another man and he asks him to let it stay with him as a quirad; that is disapproved of until the creditor receives his property. Then he can make it a qirad loan or keep it. That is because the debtor may be in a tight situation; and want to delay it to increase it for him. Malik spoke about an investor who made a qirad loan to a man; and some of the principal was lost before he used it; and then he used it and made a profit. The agent wanted to make the principal the remainder of the money after what was lost from it. Malik said; His statement is not accepted; and the principal is made up to its original amount from his profit. Then they divide what remains after the principal has been repaid according to the conditions of the qirad. Malik said; Qirad loan is only good in gold or silver coin and it is never permitted in any kind of wares or goods or articles. Malik said; There are certain transactions which if a long span of time passes after the transaction takes place; its revocation becomes unacceptable. As for usury; there is never anything except its rejection whether it is a little or a lot. What is permitted in other than it is not permitted in it because Allah; the Blessed and the Exalted; said in His Book; If you repent; you have your capital back; not wronging and not wronged. 32.4 Conditions Permitted in Qirad | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35002 | Yahya said that Malik spoke about an investor who made a qirad loan and stipulated to the agent that only certain goods should be bought with his money or he forbade certain goods which he named to be bought. He said; There is no harm in an investor making a condition on an agent in qirad not to buy a certain kind of animal or goods which he specifies. It is disapproved of for an investor to make as a condition on an agent in qirad that he only buy certain goods unless the goods which he orders him to buy are in plentiful supply and do not fail either in winter or summer. There is no harm in that case. Malik spoke about an investor who loaned qirad money and stipulated that something of the profit should be his alone without the agent sharing in it. He said; That is not good; even if it is only one dirham unless he stipulates that half the profit is his and half the profit is the agent or a third or a fourth or whatever. When he names a percentage; whether great or small; everything specified by that is halal. This is the qirad of the muslims. He said; It is also not good if the investor stipulates that one dirham or more of the profit is purely his; with out the agent sharing it and then what remains of the profit is to be divided in half between them. That is not the qirad of the Muslims. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35003 | Yahya said that Malik said; The person who puts up the principal must not stipulate that he has something of the profit alone without the agent sharing in it; nor must the agent stipulate that he has something of the profit alone without the investor sharing. In qirad; there is no sale; no rent; no work; no advance; and no convenience which one party specifies to himself without the other party sharing unless one party allows it to the other unconditionally as a favour and that is alright to both. Neither of the parties should make a condition over the other which increases him in gold or silver or food over the other party. He said; If any of that enters the qirad; it becomes hire; and hire is only good with known and fixed terms. The agent should not stipulate when he takes the principal that he repay or commission anyone with the goods; nor that he take any of them for himself. When there is a profit; and it is time to separate the capital; then they divide the profit according to the terms of the contract. If the principal does not increase or there is a loss; the agent does not have to make up for what he spent on himself or for the loss. That falls to the investor from the principal. Qirad is permitted upon whatever terms the investor and the agent make a mutual agreement; of half the profit; or a third or a fourth or whatever. Malik said; It is not permitted for the agent to stipulate that he use the qirad money for a certain number of years and that it not be taken from him during that time. He said; It is not good for the investor to stipulate that the qirad money should not be returned for a certain number of years which are specified; because the qirad is not for a term. The investor loans it to an agent to use for him. If it seems proper to either of them to abandon the project and the money is coin; and nothing has been bought with it; it can be abandoned; and the investor takes his money back. If it seems proper to the investor to take the qirad loan back after goods have been purchased with it; he cannot do so until the buyer has sold the goods and they have become money. If it seems proper to the agent to return the loan; and it has been turned to goods he cannot do so until he has sold them. He returns the loan in cash as he took it. Malik said; It is not good for the investor to stipulate that the agent pay any zakat due from his portion of the profit in particular; because the investor by stipulating that; stipulates fixed increase for himself from the profit because the portion of zakat he would be liable for by his portion of the profit; is removed from him. It is not permitted for the investor to stipulate to the agent to only buy from so-and-so; referring to a specific man. That is not permitted because by doing so he would become his hireling for a wage. Malik spoke about an investor in qirad who stipulated a guarantee for an amount of money from the agent; The investor is not permitted to stipulate conditions about his principal other than the conditions on which qirad is based or according to the precedent of the sunna of the Muslims. If the principal is increased by the condition of guarantee; the investor has increased his share of the profit because of the position of the guarantee. But the profit is only to be divided according to what it would have been had the loan been given without the guarantee. If the principal is destroyed; I do not think that the agent has a guarantee held against him because the stipulation of guarantees in qirad is null and void. Malik spoke about an investor who gave qirad money to a man and the man stipulated that he would only buy palms or animals with it because he sought to eat the dates or the offspring of the animals and he kept them for some time to use for himself. He said; That is not permitted. It is not the sunna of the Muslims in qirad unless he buys it and then sells it as other goods are sold. Malik said; There is no harm in the agent stipulating on the investor a slave to help him provided that the slave stands to gain along with him out of the investment; and when the slave only helps him with the investment; not with anything else. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress 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-017-001-35012 | Yahya said that Malik spoke about an investor paying qirad money to an agent who made a profit and then wanted to take his share of the profit and the investor was away. He said; He should not take any of it unless the investor is present. If he takes something from it; he is responsible for it until it is accounted for in the division of the capital. Malik said; It is not permitted for the parties involved in a qirad to account and divide property which is away from them until the capital is present; and the investor is given the principal in full. Then they divide the profit into their agreed portions. Malik spoke about a man taking qirad money; and buying goods with it while he had a debt. His creditors sought and found him while he was in a city away from the investor; and he had profitable merchandise whose good quality was clear. They wanted him to sell the merchandise for them so that they could take his share of the profit. Malik said; None of the profit of the qirad is taken until the investor is present. He takes his principal and then the profit is divided mutually between them. Malik spoke about an investor who put qirad money with an agent and he used it and had a profit. Then the principal was set Aasi de and the profit divided. He took his share and added the share of the investor to his principal in the presence of witnesses he had called. Malik said; It is not permitted to divide the profit unless the investor is present. If he has taken something here turns it until the investor has received the principal in full. Then what remains is divided into their respective portions. Malik spoke about an investor who put qirad money with an agent. The agent used it and then came to the investor and said; This is your portion of the profit; and I have taken the like of it for myself; and I have retained your principal in full. Malik said; I do not like that; unless all the capital is present; the principal is there and he knows that it is complete and he receives it. Then they divide the profit between them. He returns the principal to him if he wishes; or he keeps it. The presence of the principal is necessary out of fear that the agent might have lost some of it; and so may want it not to be removed from him and to keep it in his hand. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35013 | Yahya said that Malik spoke about an investor who put qirad money with an agent who bought goods with it; and the investor told him to sell them. The agent said that he did not see any way to sell at that time and they quarrelled about it. He said; One does not look at the statement of either of them. The people of experience and insight concerning such goods are asked about these goods. If they can see anyway of selling them they are sold for them. If they think it is time to wait; they should wait. Malik spoke about a man who took qirad money from an investor and used it and when the investor asked him for his money; he said that he had it in full. When he held him to his settlement he admitted that Such-and-such of it was lost with me; and he named an amount of money. I told you that so that you would leave it with me. Malik said; He does not benefit by denying it after he had confirmed that he had it all. He is answerable by his confession against himself unless he produces evidence about the loss of that property which confirms his statement. If he does not produce an acceptable reason he is answerable by his confession; and his denial does not avail him. Malik said; Similarly; had he said; I have had such-and-such a profit from the capital; and then the owner of the capital asked him to pay him the principal and his profit; and he said that he had not had any profit in it and had said that only so it might be left in his possession; it does not benefit him. He is taken to account for what he affirmed unless he brings acceptable proof of his word; so that the first statement is not binding on him. Malik spoke about an investor who put qirad money with an agent who made a profit with it. The agent said; I took the qirad from you provided that I would have two-thirds. The owner of the capital says; I gave you a qirad provided that you had a third. Malik said; The word is the word of the agent; and he must take an oath on that if what he says resembles the known practice of qirad or is close to it. If he brings a matter which is unacceptable and people do not make qirads like that; he is not believed; and it is judged to be according to how a qirad like it would normally be. Malik spoke about a man who gave a man one hundred dinars as a qirad. He bought goods with it and then went to pay the one hundred dinars to the owner of the goods and found that they had been stolen. The investor says; Sell the goods. If there is anything over; it is mine. If there is a loss; it is against you because you lost it. The agent says; Rather you must fulfil what the seller is owed. I bought them with your capital which you gave me. Malik said; The agent is obliged to pay the price to the seller and the investor is told; If you wish; pay the hundred dinars to the agent and the goods are between you. The qirad is according to what the first hundred was based on. If you wish; you are free of the goods. If the hundred dinars are paid to the agent; it is a qirad according to the conditions of the first qirad. If he refuses; the goods belong to the agent and he must pay their price. Malik spoke about two people in a qirad who settled up and the agent still had some of the goods which he used - threadbare cloth or a waterskin or the like of that. Malik said; Any of that which is insignificant is of no importance and belongs to the agent. I have not heard anyone give a decision calling for the return of that. Anything which has a price is returned. If it is something which has value like an animal; camel; coarse cloth or the like of that which fetches a price; I think that he should return what he has remaining of such things unless the owner overlooks it. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35110 | Yahya related to me; that Malik said; The generally agreed on way of doing things among us about a man buying cloth in one city; and then taking it to another city to sell as a murabaha; is that he is not reckoned to have the wage of an agent; or any allowance for ironing; folding; straightening; expenses; or the rent of a house. As for the cost of transporting the drapery; it is included in the basic price; and no share of the profit is allocated to it unless the agent tells all of that to the investor. If they agree to share the profits accordingly after knowledge of it; there is no harm in that. Malik said; As for bleaching; tailoring; dyeing; and such things; they are treated in the same way as drapery. The profit is reckoned in them as it is reckoned in drapery goods. So if he sells the drapery goods without clarifying the things we named as not getting profit; and if the drapery has already gone; the transport is to be reckoned; but no profit is given. If the drapery goods have not gone the transaction between them is null and void unless they make a new mutual agreement on what is to be permitted between them. Malik spoke about an agent who bought goods for gold or silver; and the exchange rate on the day of purchase was ten dirhams to the dinar. He took them to a city to sell murabaha; or sold them where he purchased them according to the exchange rate of the day on which he sold them. If he bought them for dirhams and he sold them for dinars; or he bought them for dinars and he sold them for dirhams; and the goods had not gone then he had a choice. If he wished; he accepted to sell the goods and if he wished; he left them. If the goods had been sold; he had the price for which the salesman bought them; and the salesman was reckoned to have the profit on what they were bought for; over what the investor gained as profit. Malik said; If a man sells goods worth one hundred dinars for one hundred and ten; and he hears after that they are worth ninety dinars; and the goods have gone; the seller has a choice. If he likes; he has the price of the goods on the day they were taken from him unless the price is more than the price for which he was obliged to sell them in the first place; and he does not have more than that - and it is one hundred and ten dinars. If he likes; it is counted as profit against ninety unless the price his goods reached was less than the value. He is given the choice between what his goods fetch and the capital plus the profit; which is ninety-nine dinars. Malik said; If someone sells goods in murabaha and he says; It was valued at one hundred dinars to me. Then he hears later on; that it was worth one hundred and twenty dinars; the customer is given the choice. If he wishes; he gives the salesman the value of the goods on the day he took them; and if he wishes; he gives the price for which he bought them according to the reckoning of what profit he gives him; as far as it goes; unless that is less than the price for which he bought them; for he should not give the owner of the goods a loss from the price for which he bought them because he was satisfied with that. The owner of the goods came to seek extra; so the buyer has no argument against the salesman in that to make a reduction from the first price for which he bought it according to the list of contents. | The Chapter on Financial Transaction And Lands in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35111 | Malik spoke about what was done among them in the case of a group of people who bought goods; drapery or slaves; and a man heard about it and said to one of the group; I have heard the description and situation of the drapery goods you bought from so-and-so. Shall I give you such-and-such profit to take over your portion? This person agreed; and the man gave him the profit and became a partner in his place. When he looked at the purchase; he saw that it was ugly and found it too expensive. Malik said; It is obliged on him and there is no choice in it for him if he bought it according to a list of contents and the description was well-known. Malik spoke about a man who had drapery goods sent to him; and salesmen came to him and he read to them his list of contents and said; In each bag is such-and-such a wrap from Basra and such-and-such a light wrap from Sabir. Their size is such-and-such; and he named to them types of drapery goods by their sort; and he said; Buy them from me according to this description. They bought the bags according to what he described to them; and then they bought them and found them too expensive and regretted it. Malik said; The sale is binding on them; if the goods agree with the list of contents on which he sold them. Malik said; This is the way of doing things which people still use today. They permit the sale among them when the goods agree with the list of contents and are not different from it. | The Chapter on Financial Transactions And Sales in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35119 | Malik said there was no harm if a man who sold some drapery and excluded some garments by their markings; stipulated that he chose the marked ones from that. If he did not stipulate that he would choose from them when he made the exclusion; I think that he is partner in the number of drapery goods which were purchased from him. That is because two garments can be alike in marking and be greatly different in price. Malik said; The way of doing things among us is that there is no harm in partnership; transferring responsibility to an agent; and revocation when dealing with food and other things; whether or not possession was taken; when the transaction is with cash; and there is no profit; loss; or deferment of price in it. If profit or loss or deferment of price from one of the two enters any of these transactions; it becomes sale which is made halal by what makes sale halal; and made haram by what makes sale haram; and it is not partnership; transferring responsibility to an agent; or revocation. Malik spoke about some one who bought drapery goods or slaves; and the sale was concluded; then a man asked him to be his partner and he agreed and the new partner paid the whole price to the seller and then something happened to the goods which removed them from their possession. Malik said; The new partner takes the price from the original partner and the original partner demands from the seller the whole price unless the original partner stipulated on the new partner during the sale and before the transaction with the seller was completed that the seller was responsible to him. If the transaction has ended and the seller has gone; the pre-condition of the original partner is void; and he has the responsibility. Malik spoke about a man who asked another man to buy certain goods to share between them; and he wanted the other man to pay for him and he would sell the goods for the other man. Malik said; That is not good. When he says; Pay for me and I will sell it for you; it becomes a loan which he makes to him in order that he sell it for him and if those goods are destroyed; or pass; the man who paid the price will demand from his partner what he put in for him. This is part of the advance which brings in profit. Malik said; If a man buys goods; and they are settled for him; and then a man says to him; Share half of these goods with me; and I will sell them all for you; that is halal; there is no harm in it. The explanation of that is that this is a new sale and he sells him half of the goods provided that he sells the whole lot. | The Chapter on Financial Transaction And Partnership in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35573 | Yahya related to me from Malik from Thawr Ibn Zayd AlDili from a son of Abdullah Ibn Sufyan AlThaqafi from his grandfather Sufyan Ibn Abdullah that Umar Ibn AlKhattab once sent him to collect zakat. He used to include sakhlas when assessing zakat ; and they said; Do you include sakhlas even though you do not take them as payment ? He returned to Umar Ibn AlKhattab and mentioned that to him and Umar said; Yes; you include a sakhla which the shepherd is carrying; but you do not take it. Neither do you take an akula; or a rubba; or a makhid; or male sheep and goats in their second and third years; and this is a just compromise between the young of sheep and goats and the best of them. Malik said; A sakhla is a newborn lamb or kid. A rubba is a mother that is looking after her offspring; a makhid is a pregnant ewe or goat; and an akula is a sheep or goat that is being fattened for meat. Malik said; about a man who had sheep and goats on which he did not have to pay any zakat; but which increased by birth to a zakatable amount on the day before the zakat collector came to them; If the number of sheep and goats along with their newborn offspring reaches a zakatable amount then the man has to pay zakat on them. That is because the offspring of the sheep are part of the flock itself. It is not the same situation as when some one acquires sheep by buying them; or is given them; or inherits them. Rather; it is like when merchandise whose value does not come to a zakatable amount is sold; and with the profit that accrues it then comes to a zakatable amount. The owner must then pay zakat on both his profit and his original capital; taken together. If his profit had been a chance acquisition or an inheritance he would not have had to pay zakat on it until one year had elapsed over it from the day he had acquired it or inherited it. Malik said; The young of sheep and goats are part of the flock; in the same way that profit from wealth is part of that wealth. There is; however; one difference; in that when a man has a zakatable amount of gold and silver; and then acquires an additional amount of wealth; he leaves Aasi de the wealth he has acquired and does not pay zakat on it when he pays the zakat on his original wealth but waits until a year has elapsed over what he has acquired from the day he acquired it. Whereas a man who has a zakatable amount of sheep and goats; or cattle; or camels; and then acquires another camel; cow; sheep or goat; pays zakat on it at the same time that he pays the zakat on the others of its kind; if he already has a zakatable amount of livestock of that particular kind. Malik said; This is the best of what I have heard about this. | The Chapter on Zakat Of Live Stock in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik |
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