Term

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Term Completed Form

The word Term is a stemmed form of the following words:


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Term in Wikipedia

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Term References or Citations

In Quran

Quran SuratSura and AyahPolaritySura ClassificationSura SequenceRelated SubjectsAyah TextEnglish Translation
Surat AlShura Ayah 14Surat AlShura-0.547Term appoint, Knowledg reach, Disquiet doubt, Suspici disquiet, Term appointed, Matter settl, Envi lord, Inherit book, Lord tend, Appointed matter, End term, Divid knowledg, Book suspici, Tend term, Settl inherit, Selfish enviوَمَا تَفَرَّقُوا إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ إِلَى أَجَلٍ مُسَمًّى لَقُضِيَ بَيْنَهُمْ وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ مِنْ بَعْدِهِمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍAnd they became divided only after Knowledge reached them, - through selfish envy as between themselves. Had it not been for a Word that went forth before from thy Lord, (tending) to a Term appointed, the matter would have been settled between them: But truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it.
Surat AlAnam Ayah 2Surat AlAnam-0.4567State term, Determin term, Decre state, Clay decre, Term presenc, Term doubt, Presenc determin, Creat clayهُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضَى أَجَلًا وَأَجَلٌ مُسَمًّى عِنْدَهُ ثُمَّ أَنْتُمْ تَمْتَرُونَHe it is created you from clay, and then decreed a stated term (for you). And there is in His presence another determined term; yet ye doubt within yourselves!
Surat Alaaraf Ayah 135Surat Alaaraf-0.3637Remov penalti, Term fulfil, Penalti fix, Fix termفَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُمْ بَالِغُوهُ إِذَا هُمْ يَنْكُثُونَBut every time We removed the penalty from them according to a fixed term which they had to fulfil, - Behold! they broke their word!
Surat AlRaad Ayah 2Surat AlRaad-0.3596Sun moon, Term appoint, Explain sign, Firmli establish, Throne author, Meet lord, Sign detail, Establish throne, Subject sun, Moon law, Run term, Law run, Heaven pillar, Certainti meet, Pillar firmli, Regul affairs, Author subject, Detail certainti, Affairs explain, Appoint do, Appoint doth, Doth regul, Rais heaven, Regul affairاللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى يُدَبِّرُ الْأَمْرَ يُفَصِّلُ الْآيَاتِ لَعَلَّكُمْ بِلِقَاءِ رَبِّكُمْ تُوقِنُونَAllah is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord.
Surat Hood Ayah 8Surat Hood-0.3247Complet encircl, Encircl mock, Reach complet, Term ah, Ah reach, Delai penalti, Penalti termوَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ لَيَقُولُنَّ مَا يَحْبِسُهُ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَIf We delay the penalty for them for a definite term, they are sure to say, "What keeps it back?" Ah! On the day it (actually) reaches them, nothing will turn it away from them, and they will be completely encircled by that which they used to mock at!
Surat AlHajj Ayah 5Surat AlHajj-0.28103Full strength, Creat dust, Ag full, Reach ag, Appoint term, Leech clot, Beauti growth, Earth barren, Rain stir, Seest earth, Order manifest, Pour rain, Stir life, Feeblest age, Mankind doubt, Age seest, Barren lifeless, Clot morsel, Babes foster, Swells put, Rest womb, Partli unformed, Partli form, Manifest power, Dust sperm, Strength call, Life swells, Form partli, Flesh partli, Bring babes, Power rest, Resurrection creat, Womb appoint, Call die, Sperm leech, Morsel flesh, Doubt resurrection, Foster reach, Die feeblest, Lifeless pour, Unformed order, Term bring, Put beauti, Growth pairيَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَى أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنْكُمْ مَنْ يُتَوَفَّى وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍO mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs).
Surat AlAhqaf Ayah 3Surat AlAhqaf-0.2863Heaven earth, Reject faith, Creat heaven, Term appoint, Earth end, Earth ends, Whereof warn, Faith whereof, Ends term, Appoint rejectمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى وَالَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَWe created not the heavens and the earth and all between them but for just ends, and for a Term Appointed: But those who reject Faith turn away from that whereof they are warned.
Surat AlRum Ayah 8Surat AlRum-0.2780Heaven earth, Creat heaven, Term appoint, Meet lord, Term appointed, Deni meet, Earth deni, Mind end, Lord resurrect, Reflect mind, End term, Appointed creatأَوَلَمْ يَتَفَكَّرُوا فِي أَنْفُسِهِمْ مَا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى وَإِنَّ كَثِيرًا مِنَ النَّاسِ بِلِقَاءِ رَبِّهِمْ لَكَافِرُونَDo they not reflect in their own minds? Not but for just ends and for a term appointed, did Allah create the heavens and the earth, and all between them: yet are there truly many among men who deny the meeting with their Lord (at the Resurrection)!
Surat Luqman Ayah 29Surat Luqman-0.2452Sun moon, Term appoint, Night dai, Subject sun, Merg night, Moon law, Dai night, Night subject, Run term, Law run, Merg dai, Appoint acquaint, Seest merg, Dai mergأَلَمْ تَرَ أَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي إِلَى أَجَلٍ مُسَمًّى وَأَنَّ اللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌSeest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to his Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do?
Surat Fatir Ayah 13Surat Fatir-0.2239Sun moon, Term appoint, Belong dominion, Subject sun, Merg night, Moon law, Dai night, Night subject, Night merg, Run term, Law run, Merg dai, Invok power, Such lord, Dominion invok, Lord belong, Appoint suchيُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍHe merges Night into Day, and he merges Day into Night, and he has subjected the sun and the moon (to his Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power.
Surat AlIsra Ayah 99Surat AlIsra-0.2146Heaven earth, Creat heaven, Term appoint, Earth power, Term appointed, Refus receiv, Power creat, Receiv ingratitud, Anew decre, Doubt unjust, Creat anew, Appointed doubt, Unjust refus, Decre termأَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَى أَنْ يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَا رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًاSee they not that Allah, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude.
Surat AlBaqara Ayah 229Surat AlBaqara-0.287Equit term, Limit ordain, Transgress limit, Fear unabl, Unabl limit, Parti hold, Ordain person, Wives parti, Ordain blame, Equit terms, Gift wives, Permiss parti, Law men, Divorc permiss, Blame freedom, Parti fear, Terms separ, Wrong themselv, Kind law, Transgress transgress, Men gift, Ordain transgress, Hold togeth, Ordain judg, Separ kind, Judg fear, Togeth equit, Freedom limit, Transgress li, Person wrongالطَّلَاقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَئِكَ هُمُ الظَّالِمُونَA divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).
Surat Fatir Ayah 36Surat Fatir-0.05939Fire hell, Thu reward, Penalti lighten, Determin die, Reward ungrat, Hell term, Term determin, Die penalti, Lighten thuوَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَى عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا كَذَلِكَ نَجْزِي كُلَّ كَفُورٍBut those who reject (Allah) - for them will be the Fire of Hell: No term shall be determined for them, so they should die, nor shall its Penalty be lightened for them. Thus do We reward every ungrateful one!
Surat AlZumar Ayah 42Surat AlZumar-0.05359Term appoint, Death life, Soul death, Decre death, Sign reflect, Take soul, Death die, Appoint sign, Sleep pass, Take sleep, Life rest, Die take, Send bodi, Pass decre, Bodi term, Rest sendاللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَIt is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed verily in this are Signs for those who reflect.
Surat AlTalaq Ayah 2Surat AlTalaq-0.04199Last dai, Term appoint, Equit term, Fulfil term, Term appointed, Believ last, Appointed equit, Endu justice, Term wit, Thu fulfil, Justice establish, Establish evid, Evid such, Admonit believ, Such ad, Such admonit, Person endu, Fear prepar, Term equit, Wit person, Dai fearفَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًاThus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out,
Surat Ghafir Ayah 67Surat Ghafir-0.03857Term appoint, Full strength, Creat dust, Ag full, Reach ag, Leech clot, Dust spermdrop, Order wisdom, Reach term, Child grow, Light child, Dust sperm, Appoint order, Clot light, Spermdrop leech, Grow reachهُوَ الَّذِي خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخًا وَمِنْكُمْ مَنْ يُتَوَفَّى مِنْ قَبْلُ وَلِتَبْلُغُوا أَجَلًا مُسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَIt is He Who has created you from dust then from a sperm-drop, then from a leech-like clot; then does he get you out (into the light) as a child: then lets you (grow and) reach your age of full strength; then lets you become old, - though of you there are some who die before;- and lets you reach a Term appointed; in order that ye may learn wisdom.
Surat Fatir Ayah 45Surat Fatir0.01639State term, Live creatur, Term term, Respit state, Creatur respit, Term expires, Sight servant, Singl live, Earth singl, Leav ear, Deserv leav, Leav earth, Expires sight, Punish deservوَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَى ظَهْرِهَا مِنْ دَابَّةٍ وَلَكِنْ يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُسَمًّى فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًاIf Allah were to punish men according to what they deserve. He would not leave on the back of the (earth) a single living creature: but He gives them respite for a stated Term: when their Term expires, verily Allah has in His sight all His Servants.
Surat AlBaqara Ayah 233Surat AlBaqara0.06687Equit term, Greater bear, Blame provid, Complet term, Father desir, Account child, Soul burden, Child heir, Term soul, Decid foster, Foster offspring, Term bear, Bear treat, Weaning mutual, Term fear, Years father, Offered equit, Fear see, Provid pai, Consent due, Nor father, Child nor, Cost food, Mother offspr, Treat unfairli, Offspr years, Chargeabl decid, Desir complet, Heir chargeabl, Pai offered, Unfairli account, Burden laid, Decid weaning, Cloth equit, Blame decid, Father account, Offspring blame, Bear cost, Consultation blame, Food cloth, Mutual consent, Due consultation, Laid greaterوَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَهُ بِوَلَدِهِ وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا وَإِنْ أَرَدْتُمْ أَنْ تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُمْ مَا آتَيْتُمْ بِالْمَعْرُوفِ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌThe mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do.
Surat AlAnfal Ayah 58Surat AlAnfal0.0788Term loveth, Equal term, Throw coven, Group throw, Fearest treacheri, Coven equal, Treacheri group, Loveth treacherوَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَى سَوَاءٍ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَIf thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms: for Allah loveth not the treacherous.
Surat AlNisa Ayah 77Surat AlNisa0.09892Establish regular, Regular prayer, Fear lord, Regular chariti, Turn vision, Dealt unjustli, Grant respit, Prayer spend, Order fight, Why hast, Lord why, Section fear, Term short, Hast order, Chariti length, Never dealt, Respit natur, Hereaft never, Wouldst grant, Fight wouldst, Issu behold, Enjoy hereaft, Behold section, Natur term, Hand fight, Vision hold, Fight issu, Hold hand, Fight establish, Length order, Short enjoy, Spend regularأَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِمَنِ اتَّقَى وَلَا تُظْلَمُونَ فَتِيلًاHast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah: They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least!
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In Hadith Text Books

Term In Sahih AlBukhari

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihAlBukhari-017-001-4768Narrated Urwa from Aisha: The wives of Allah Messenger ﷺ were in two groups. One group consisted of Aisha; Hafsa; Safiya and Sauda; and the other group consisted of Umm Salamah and the other wives of Allah Messenger ﷺ. The Muslims knew that Allah Messenger ﷺ loved Aisha; so if any of them had a gift and wished to give to Allah Messenger ﷺ ; he would delay it; till Allah Messenger ﷺ had come to Aisha home and then he would send his gift to Allah Messenger ﷺ in her home. The group of Umm Salamah discussed the matter together and decided that Umm Salamah should request Allah Messenger ﷺ to tell the people to send their gifts to him in whatever wife house he was. Umm Salamah told Allah Messenger ﷺ of what they had said; but he did not reply. Then they those wives asked Umm Salamah about it. She said; He did not say anything to me. They asked her to talk to him again. She talked to him again when she met him on her day; but he gave no reply. When they asked her; she replied that he had given no reply. They said to her; Talk to him till he gives you a reply. When it was her turn; she talked to him again. He then said to her; Do not hurt me regarding Aisha; as the Divine Inspirations do not come to me on any of the beds except that of Aisha. On that Umm Salamah said; I repent to Allah for hurting you. Then the group of Umm Salamah called Fatima; the daughter of Allah Messenger ﷺ and sent her to Allah Messenger ﷺ to say to him; Your wives request to treat them and the daughter of Abu Bakr on equal terms. Then Fatima conveyed the message to him. The Prophet ﷺ said; O my daughter! Dont you love whom I love? She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying; Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms. On that she raised her voice and abused Aisha to her face so much so that Allah Messenger ﷺ looked at Aisha to see whether she would retort. Aisha started replying to Zainab till she silenced her. The Prophet ﷺ then looked at Aisha and said; She is really the daughter of Abu Bakr.The Chapter on Enemies And Groups And Household in HodHood Indexing, Chapter on Chosing the to give a gift in Sahih AlBukhari

In Sahih Muslim

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihMuslim-017-001-18095It has been narrated on the authority of Bara who said: When the Prophet ﷺ was checked from going to the Kaba; the people of Mecca made peace with himon the condition that he would be allowed to enter Mecca next year and stay there for three days; that he would not enter the city except with swords in their sheaths and arms encased in their covers; that he would not take eway with him anyone from its dwellers; nor would he prevent anyone from those with him to stay on in Mecca if he so desired. He said to Ali: Write down the terms settled between us. So Ali wrote : In the name of Allah; most Gracious and most Merciful. This is what Muhammad; the Messenger of Allah; has settled with the Meccans ; The polytheists said to him: If we knew that thou art the Messenger of of Allah; we would follow you. But write: Muhammad Bin Abdullah. So he told Ali to strike out these words. Ali said: No; by Allah; I will not strike them out. The Messenger of Allah ﷺ said: Show me their place on the parchment. So he Ali showed him their place and he the Holy Prophet struck them out; and Ali wrote: Ibn Abdullah. According to the terms of the treaty; next year the Prophet ﷺ stayed there for three days When it was the third day; they said to Ali: This is the last day according to the terms of your companion. So tell him to leave. Ali informed the Prophet ﷺ accordingly. He said: Yes; and left the city. Ibn Janab in his version of the tradition used: we would swear allegiance to you instead of we would follow you.The Chapter on Companions in HodHood Indexing, Chapter on 34 in Sahih Muslim
SahihMuslim-017-001-19795Anas Bin Malik reported that there was an orphan girl with Umm Sulaim who was the mother of Anas. Allah Messenger ﷺ saw that orphan girl and said: O; it is you; you have grown young. May you not advance in years! That slave-girl returned to Umm Sulaim weeping. Umm Sulaim said: O daughter; what is the matter with you? She said: Allah Apostle ﷺ has invoked curse upon me that I should not grow in age and thus I would never grow in age; or she said; in my length of life. Umm Sulaim went out wrapping her head-dress hurriedly until she met Allah Messenger ﷺ. He said to her: Umm Sulaim; what is the matter with you? She said: Allah Apostle; you invoked curse upon my orphan girl. He said: Umm Sulaim; what is that? She said: She the orphan girl states you have cursed her saying that she might not grow in age or grow in life. Allah Messenger ﷺ smiled and then said: Umm Sulaim; dont you know that I have made this term with my Lord. And the term with my Lord is that I said to Him: 1 am a human being and I am pleased just as a human being is pleased and I lose temper just as a human being loses temper; so for any person from amongst my Ummah whom I curse and he in no way deserves it; let that; O Lord; be made a source of purification and purity and nearness to Allah on the Day of Resurrection.The Chapter on Food And Invitations in HodHood Indexing, Chapter on 25 in Sahih Muslim
SahihMuslim-017-001-21808Anas Bin Malik reported: There passed a bier being carried by people and it was lauded in good terms. Upon this the Messenger of Allah ﷺ said: It has become certain; it has become certain; it has become certain. And there passed a bier and it was condemned in bad words. Upon this the Messenger of Allah ﷺ said: It has become certain; it has become certain; it has become certain. Umar said: May my father and mother be ransom for you! There passed a bier and it was praised in good terms; and you said: It has become certain; it has become certain; it has become certain. And there passed a bier and it was condemned in bad words; and you said: It has become certain; it has become certain; it has become certain. Upon this the Messenger of Allah way ﷺ said: He whom you praised in good terms; Paradise has become certain for him; and he whom you condemned in bad words; Hell has become certain for him. You are Allah witnesses in the earth; you are Allah witnesses in the earth; you are Allah witnesses in the earth.The Chapter on Sutra For Prayers Women And Donkeys Passing In Front Of A Praying Person in HodHood Indexing, Chapter on 20 in Sahih Muslim

In Sunan AlTermithi

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlTermithi-017-001-8393Zaid Bin Uthai said: asked Ali: What is it that you were sent with? He said: With four things: None will be admitted into Paradise except for the soul that is a Muslim. None is to perform Tawaf around the House while naked. The Muslims and the idolaters will not be gathering in Makkah together after this year. And for whomever there is a covenant between him and the Prophet; then his covenant is valid until its term; and for that in which there was no term; then it shall be four months.The Chapter on Idolaters And Infidels And The Revelation in HodHood Indexing, Chapter on What Has Been Related About It Being Disliked To Perform Tawaf While Naked in Sunan AlTermithi

In Sunan AlNasai

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlNasai-017-001-11652It was narrated that Abu Masud said: The Messenger of Allah ﷺ said: Let the one who has most knowledge of the Book of Allah lead the people in prayer. If they are equal in terms of knowledge of the Qurh; let the one who emigrated first lead them. If they are equal in terms of emigration; let the one who has more knowledge of the Sunnah; lead them. If they are equal in terms of knowledge of the Sunnah; let the one who is oldest lead them. Do not lead a man in prayer in his place of authority; and do not sit in his place of honor; unless hegives you permission.The Chapter on Ignorance And Knowledge in HodHood Indexing, Chapter on Who has more right to Imamah in Sunan AlNasai


In Sunan Abu Dawoud

nothing found

In Muwata Malik

Hadith PageArabic TextEnglish TranslationBook and Chapter
MuwataMalik-017-001-34963Yahya said that he heard Malik say; What is done in our community about a slave who finds something and uses it before the term which is set for finds has been reached; and that is a year; is that it is against his person. Either his master gives the price of what his slave has used; or he surrenders his slave to them as compensation. If he withheld it until the term was reached which is set for finds and he used it; it is a debt against him which follows him and it is not against his person and there is nothing against his master in it.The Chapter on Slave As A Property in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik
MuwataMalik-017-001-35032Yahya related to me from Malik from a reliable source from Amr Ibn Shuayb from his father from his father father that the Messenger of Allah; may Allah bless him and grant him peace; forbade transactions in which nonrefundable deposits were paid. Malik said; That is; in our opinion; but Allah knows best; that for instance; a man buys a slave or slave-girl or rents an animal and then says to the person from whom he bought the slave or leased the animal; I will give you a dinar or a dirham or whatever on the condition that if I actually take the goods or ride what I have rented from you; then what I have given you already goes towards payment of the goods or hire of the animal. If I do not purchase the goods or hire the animal; then what I have given you is yours without liability on your part. Malik said; According to the way of doing things with us there is nothing wrong in bartering an arabic speaking merchant slave for abyssinian slaves or any other type that are not his equal in eloquence; trading; shrewdness; and know-how. There is nothing wrong in bartering one slave like this for two or more other slaves with a stated delay in the terms if he is clearly different. If there is no appreciable difference between the slaves; two should not be bartered for one with a stated delay in the terms even if their racial type is different. Malik said; There is nothing wrong in selling what has been bought in such a transaction before taking possession of all of it as long as you receive the price for it from some one other than the original owner. Malik said; An addition to the price must not be made for a foetus in the womb of its mother when she is sold because that is gharar an uncertain transaction. It is not known whether the child will be male or female; good-looking or ugly; normal or handicapped; alive or dead. All these things will affect the price. Malik said that in a transaction where a slave or slave-girl was bought for one hundred dinars with a stated credit period that if the seller regretted the sale there was nothing wrong in him asking the buyer to revoke it for ten dinars which he would pay him immediately or after a period and he would forgo his right to the hundred dinars which he was owed. Malik said; However; if the buyer regrets and asks the seller to revoke the sale of a slave or slave-girl in consideration of which he will pay an extra ten dinars immediately or on credit terms; extended beyond the original term; that should not be done. It is disapproved of because it is as if; for instance; the seller is buying the one hundred dinars which is not yet due on a year credit term before the year expires for a slave-girl and ten dinars to be paid immediately or on credit term longer than the year. This falls into the category of selling gold for gold when delayed terms enter into it. Malik said that it was not proper for a man to sell a slave-girl to another man for one hundred dinars on credit and then to buy her back for more than the original price or on a credit term longer than the original term for which he sold her. To understand why that was disapproved of in that case; the example of a man who sold a slave-girl on credit and then bought her back on a credit term longer than the original term was looked at. He might have sold her for thirty dinars with a month to pay and then buy her back for sixty dinars with a year or half a year to pay. The outcome would only be that his goods would have returned to him just like they were and the other party would have given him thirty dinars on a month credit against sixty dinars on a year or half a year credit. That was not to be done.The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik
MuwataMalik-017-001-35059Malik said; The generally agreed on way of doing things among us is that some one who buys some fruit; fresh or dry; should not resell it until he gets full possession of it. He should not barter things of the same type; except hand to hand. Whatever can be made into dry fruit to be stored and eaten; should not be bartered for its own kind; except hand to hand; like for like; when it is the same kind of fruit. In the case of two different kinds of fruit; there is no harm in bartering two of one kind for one of another; hand to hand on the spot. It is not good to set delayed terms. As for produce which is not dried and stored but is eaten fresh like water melon; cucumber; melon; carrots; citron; medlars; pomegranates; and soon; which when dried no longer counts as fruit; and is not a thing which is stored up as is fruit; I think that it is quite proper to barter such things two for one of the same variety hand to hand. If no term enters into it; there is no harm in it.The Chapter on Agriculture And Camels in HodHood Indexing, The Book of Madina in Muwata Malik
MuwataMalik-017-001-35087Yahya related to me from Malik that he had heard that Muhammad Seereen used to say; Do not sell grain on the ears until it is white. Malik said; If someone buys food for a known price to be delivered at a stated date; and when the date comes; the one who owes the food says; I do not have any food; sell me the food which I owe you with delayed terms. The owner of the food says; This is not good; because the Messenger of Allah; may Allah bless him and grant him peace; forbade selling food until the deal was completed. The one who owes the food says to his creditor; Sell me any kind of food on delayed terms until I discharge the debt to you. This is not good because he gives him food and then he returns it to him. The gold which he gave him becomes the price of that which is his right against him and the food which he gave him becomes what clears what is between them. If they do that; it becomes the sale of food before the deal is complete. Malik spoke about a man who was owed food which he had purchased from a man and this man was owed the like of that food by another man. The one who owed the food said to his creditor; I will refer you to my debtor who owes me the same amount of food as I owe you; so that you may obtain the food which I owe you. Malik said; If the man who had to deliver the food; had gone out; and bought the food to pay off his creditor; that is not good. That is selling food before taking possession of it. If the food is an advance which falls due at that particular time; there is no harm in paying off his creditor with it because that is nota sale. It is not halal to sell food before receiving it in full since the Messenger of Allah; may Allah bless him and grant him peace; forbade that. However; the people of knowledge agree that there is no harm in partnership; transfer of responsibility and revocation in sales of food and other goods. Malik said; That is because the people of knowledge consider it as a favour rendered. They do not consider it as a sale. It is like a man lending light dirhams. He is then paid back in dirhams of full weight; and so gets back more than he lent. That is halal for him and permitted. Had a man bought defective dirhams from him as being the full weight; that would not be halal. Had it been stipulated to him that he lend full weight in dirhams; and then he gave faulty ones; that would not be halal for him.The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik
MuwataMalik-017-001-35094Yahya related to me that Malik asked Ibn Shihab about selling animals; two for one with delayed terms. He said; There is no harm in it. Malik said; The generally agreed on way of doing things among us is that there is no harm in bartering a camel for a camel like it and adding some dirhams to the exchange; from hand to hand. There is no harm in bartering a camel for a camel like it with some dirhams on top of the exchange; the camels to be exchanged from hand to hand; and the dirhams to be paid within a period. He said; There is no good however in bartering a camel for a camel like it with some dirhams on top of it; with the dirhams paid in cash and the camel to be delivered later. If both the camel and the dirhams are deferred there is no good in that either. Malik said; There is no harm in buying a riding camel with two or more pack-camels; if they are from inferior stock. There is no harm in bartering two of them for one with delayed terms; if they are different and their difference is clear. If they resemble each other whether their species are different or not; two are not to be taken for one with delayed terms. Malik said; The explanation of what is disapproved of in that; is that a camel should not be bought with two camels when there is no distinction between them in speed or hardiness. If this is according to what I have described to you; then one does not buy two of them for one with delayed terms. There is no harm in selling those of them you buy before you complete the deal to somebody other than the one from whom you bought them if you get the price in cash. Malik said; It is permitted for someone to advance something on animals for a fixed term and describe the amount and pay its price in cash. Whatever the buyer and seller have described is obliged for them. That is still permitted behaviour between people and what the people of knowledge in our land do.The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35100Malik said; It is the generally agreed on way of doing things among us that the meat of camels; cattle; sheep and so on is not to be bartered one for one; except like for like; weight for weight; from hand to hand. There is no harm in that. If it is not weighed; then it is estimated to be like for like from hand to hand. Malik said; There is no harm in bartering the meat of fish for the meat of camels; cattle; and sheep and so on two or more for one; from hand to hand. If delayed terms enter the transaction however; there is no good in it. Malik said; I think that poultry is different from the meat of cattle and fish. I see no harm in selling some of it for something different; more of one than another; from hand to hand. None of that is to be sold on delayed terms.The Chapter on Hand Gestures Satan And Usury in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35102Yahya related to me from Malik that he had heard that the Messenger of Allah; may Allah bless him and grant him peace; forbade selling and lending. Malik said; The explanation of what that meant is that one man says to another; I will take your goods for such-and-such if you lend me such-and-such. If they agree to a transaction in this manner; it is not permitted. If the one who stipulates the loan abandons his stipulation; then the sale is permitted. Malik said; There is no harm in exchanging linen from Shata; for garments from Itribi; or Qass; or Ziqa. Or the cloth of Herat or Merv for Yemeni cloaks and shawls and such like as one for two or three; from hand to hand or with delayed terms. If the goods are of the same kind; and deferment enters into the transaction; there is no good in it. Malik said; It is not good unless they are different; and the difference between them is clear. When they resemble each other; even if the names are different; do not take two for one with delayed terms; for instance two garments of Herat for one from Merv or Quhy with delayed terms; ortwo garments of Furqub for one from Shata. All these sorts are of the same description; so do not buy two for one; on delayed terms. Malik said; There is no harm in selling what you buy of things of this nature; before you complete the deal; to some one other than the person from whom you purchased them if the price was paid in cash.The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35104Malik said; The generally agreed on way of doing things among us about whatever is weighed but is not gold or silver; i.e. copper; brass; lead; black lead; iron; herbs; figs; cotton; and any such things that are weighed; is that there is no harm in bartering all those sorts of things two for one; hand to hand. There is no harm in taking a ritl of iron for two ritls of iron; and a ritl of brass for two ritls of brass. Malik said; There is no good in two for one of one sort with delayed terms. There is no harm in taking two of one sort for one of another on delayed terms; if the two sorts are clearly different. If both sorts resemble each other but their names are different; like lead and black lead; brass and yellow brass; I disapprove of taking two of one sort for one of the other on delayed terms. Malik said; When buying something of this nature; there is no harm in selling It beforetaking possession of it to some one other than the person from whom it was purchased; if the price is taken immediately and if it was bought originally by measure or weight. If it was bought without measuring; it should be sold to someone other than the person from whom it was bought; for cash or with delayed terms. That is because goods have to be guaranteed when they are bought without measuring; and they cannot be guaranteed when bought by weight until they are weighed and the deal is completed. This is the best of what I have heard about all these things. It is what people continue to do among us. Malik said; The way of doing things among us with what is measured or weighed of things which are not eaten or drunk; like safflower; date-stones; fodder leaves; indigo dye and the like of that is that there is no harm in bartering all those sort of things two for one; hand to hand. Do not take two for one from the same variety with delayed terms. If the types are clearly different; there is no harm in taking two of one for one of the other with delayed terms. There is no harm in selling whatever is purchased of all these sorts; before taking delivery of them if the price is taken from someone other than the person from whom they were purchased. Malik said; Anything of any variety that profits people; like gravel and gypsum; one quantity of them for two of its like with delayed terms is usury. One quantity of both of them for its equal plus any increase with delayed terms; is usury.The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35116Malik related to me that Zayd Ibn Aslam said; Usury in the Aljahiliya was that a man would give a loan to a man for a set term. When the term was due; he would say; Will you pay it off or increase me? If the man paid; he took it. If not; he increased him in his debt and lengthened the term for him. Malik said; The disapproved of way of doing things about which there is no dispute among us; is that a man should give a loan to a man for a term; and then the demander reduce it and the one from whom it is demanded pay it in advance. To us that is like someone who delays repaying his debt after it is due to his creditor and his creditor increases his debt. Malik said; This is nothing else but usury. No doubt about it. Malik spoke about a man who loaned one hundred dinars to a man for two terms. When it was due; the person who owed the debt said to him; Sell me some goods; whose price is one hundred dinars in cash for one hundred and fifty on credit. Malik said; This transaction is not good; and the people of knowledge still forbid it. Malik said; This is disapproved of because the creditor himself gives the debtor the price of what the man sells him; and he defers repayment of the hundred of the first transaction for the debtor for the term which is mentioned to him in the second transaction; and the debtor increases him with fifty dinars for his deferring him. That is disapproved of and it is not good. It also resembles the hadith of Zayd Ibn Aslam about the transactions of the people of the Aljahiliya. When their debts were due; they said to the person with the debt; Either you pay in full or you increase it. If they paid; they took it; and if not they increased debtors in their debts; and extended the term for them.The Chapter on Financial Transactions And Gold in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-3511886 Malik related to me from Mousa Ibn Maysara that he heard a man ask Said Ibn AlMusayab; I am a man who sells for a debt. Said said; Do not sell except for what you take to your camel. Malik spoke about a person who bought goods from a man provided that he provide him with those goods by a specific date; either in time for a market in which he hoped for their saleability; or to fulfil a need at the time he stipulated. Then the seller failed him about the date; and the buyer wanted to return those goods to the seller. Malik said; The buyer cannot do that; and the sale is binding on him. If the seller does bring the goods before the completion of the term; the buyer cannot be forced to take them. Malik spoke about a person who bought food and measured it. Then some one came to him to buy it and he told him that he had measured it for himself and taken it in full. The new buyer wanted to trust him and accept his measure. Malik said; Whatever is sold in this way for cash has no harm in it but whatever is sold in this way on delayed terms is disapproved of until the new buyer measures it out for himself. The sale with delayed terms is disapproved of because it leads to usury and it is feared that it will be circulated in this way without weight or measure. If the terms are delayed it is disapproved of and there is no disagreement about that with us. Malik said; One should not buy a debt owed by a man whether present or absent; without the confirmation of the one who owes the debt; nor should one buy a debt owed to a man by a dead person even if one knows what the deceased man has left. That is because to buy that is an uncertain transaction and one does not know whether the transaction will be completed or not completed. He said; The explanation of what is disapproved of in buying a debt owed by someone absent or dead; is that it is not known what unknown debtor may be connected to the dead person. If the dead person is liable for another debt; the price which the buyer gave on strength of the debt may become worthless. Malik said; There is another fault in that as well. He is buying something which is not guaranteed for him; and so if the deal is not completed; what he paid becomes worthless. This is an uncertain transaction and it is not good. Malik said; One distinguishes between a man who is only selling what he actually has and a man who is being paid in advance for something which is not yet in his possession. The man advancing the money brings his gold which he intends to buy with. The seller says; This is 10 dinars. What do you want me to buy for you with it? It is as if he sold 10 dinars cash for 15 dinars to be paid later. Because of this; it is disapproved of. It is something leading to usury and fraud.The Chapter on Financial Transactions And Gold in HodHood Indexing, The Book of Blood Money in Muwata Malik

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