Delai
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Delai Completed Form
The word Delai is a stemmed form of the following words:
Delai Dictionary Definition
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Delai in Wikipedia
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Delai References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat Hood Ayah 8 | Surat Hood | -0.32 | 47 | Complet encircl, Encircl mock, Reach complet, Term ah, Ah reach, Delai penalti, Penalti term | وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ لَيَقُولُنَّ مَا يَحْبِسُهُ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ | If 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 AlAhzab Ayah 14 | Surat AlAhzab | -0.17 | 90 | Sedition brought, Incit sedition, City incit, Brought pass, Pass delai, Entri effect, Effect side, Side city | وَلَوْ دُخِلَتْ عَلَيْهِمْ مِنْ أَقْطَارِهَا ثُمَّ سُئِلُوا الْفِتْنَةَ لَآتَوْهَا وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرًا | And if an entry had been effected to them from the sides of the (city), and they had been incited to sedition, they would certainly have brought it to pass, with none but a brief delay! | |
| Surat AlTariq Ayah 17 | Surat AlTariq | 0.035 | 84 | Unbeliev respit, Therefor grant, Respit gentli, Grant delai, Delai unbeliev, Gentli awhil | فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا | Therefore grant a delay to the Unbelievers: Give respite to them gently (for awhile). | |
| Surat AlNahl Ayah 61 | Surat AlNahl | 0.1 | 68 | Punish sin, State term, Live creatur, Term term, Respit state, Creatur respit, Punish wrong, Singl hour, Term expires, Singl live, Earth singl, Hour anticip, Expires delai, Punish singl, Leave earth, Anticip singl, Wrong leave, Delai punish | وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ وَلَكِنْ يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُسَمًّى فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ | If Allah were to punish men for their wrong-doing, He would not leave, on the (earth), a single living creature: but He gives them respite for a stated Term: When their Term expires, they would not be able to delay (the punishment) for a single hour, just as they would not be able to anticipate it (for a single hour). | |
| Surat Alaaraf Ayah 34 | Surat Alaaraf | 0.25 | 37 | Term appoint, Appoint term, Advanc anticip, Hour delay, Term reached, Delay hour, Reached hour, Hour advanc | وَلِكُلِّ أُمَّةٍ أَجَلٌ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ | To every people is a term appointed: when their term is reached, not an hour can they cause delay, nor (an hour) can they advance (it in anticipation). | |
| Surat AlMuminun Ayah 43 | Surat AlMuminun | 0.32 | 53 | Term delai, Hasten term | مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ | No people can hasten their term, nor can they delay (it). | |
| Surat Hood Ayah 104 | Surat Hood | 0.32 | 47 | Term appoint, Nor delai, Delai term | وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ | Nor shall We delay it but for a term appointed. | |
| Surat AlHijr Ayah 5 | Surat AlHijr | 0.32 | 50 | Term delai, Anticip term | مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ | Neither can a people anticipate its term, nor delay it. | |
| Surat Yunus Ayah 49 | Surat Yunus | 0.38 | 49 | Term appoint, Power harm, Appoint term, Advanc anticip, Hour delay, Term reached, Delay hour, Reached hour, Hour advanc, Harm profit, Profit willeth, Willeth term, Profit will | قُلْ لَا أَمْلِكُ لِنَفْسِي ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَاءَ اللَّهُ لِكُلِّ أُمَّةٍ أَجَلٌ إِذَا جَاءَ أَجَلُهُمْ فَلَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ | Say: "I have no power over any harm or profit to myself except as Allah willeth. To every people is a term appointed: when their term is reached, not an hour can they cause delay, nor (an hour) can they advance (it in anticipation)." | |
| Surat Saad Ayah 15 | Surat Saad | 0.55 | 38 | Mighti blast, Singl mighti, Blast brook, Wait singl, Brook delai | وَمَا يَنْظُرُ هَؤُلَاءِ إِلَّا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ | These (today) only wait for a single mighty Blast, which (when it comes) will brook no delay. |
In Hadith Text Books
Delai In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-025 | Narrated Sahl Bin Saad AlSaidi: The news about the differences amongst the people of Bani Amr Bin Auf reached Allah Messenger ﷺ and so he went to them along with some of his companions to effect a reconciliation between them. Allah Messenger ﷺ was delayed there; and the time of the prayer was due. Bilal went to Abu Bakr and said to him; Allah Messenger ﷺ has been delayed there and the time of prayer is due. So will you lead the people in prayer? Abu Bakr said; Yes; if you wish. Bilal pronounced the Iqama and Abu Bakr; went forward and said Takbir for the people. In the meantime Allah Messenger ﷺ came crossing the rows of the praying people and stood in the first row and the people started clapping. Abu Bakr; would never glance sideways in his prayer but when the people clapped much he looked back and ﷺ Allah Messenger ﷺ. Allah Messenger ﷺ beckoned him to carry on the prayer. Abu Bakr raised his hands and thanked Allah; and retreated till he reached the first row. Allah Messenger ﷺ went forward and led the people in the prayer. When he completed the prayer he faced the people and said; O people! Why did you start clapping when something unusual happened to you in the prayer? Clapping is only for women. So whoever amongst you comes across something in the prayer should say; Subhan-Allah for there is none who will not turn round on hearing him saying Subhan-Allah. O Abu Bakr! What prevented you from leading the people in the prayer when I beckoned you to do so? Abu Bakr replied; How dare the son of Abu Quhafa lead the prayer in the presence of Allah Messenger ﷺ ? | The Chapter on Prayers Rows And Clapping The Hands in HodHood Indexing, Chapter on Beckoning during the Salat by a person in Salat in Sahih AlBukhari | |
| SahihAlBukhari-017-001-102 | Narrated Abdullah Bin Umar: I saw Allah Messenger ﷺ delaying the Maghrib prayer till he offered it along with the Isha prayer whenever he was in a hurry during the journey. Salim narrated; Ibn Umar used to do the same whenever he was in a hurry during the journey. And Salim added; Ibn Umar used to pray the Maghrib and Isha prayers together in AlMuzdalifa. Salim said; Ibn Umar delayed the Maghrib prayer because at that time he heard the news of the death of his wife Safiya bint Abi Ubaid. I said to him; The prayer is due. He said; Go on. Again I said; The prayer is due. He said; Go on; till we covered two or three miles. Then he got down; prayed and said; I saw the Prophet ﷺ praying in this way; whenever he was in a hurry during the journey. Abdullah bin Umar added; Whenever the Prophet was in a hurry; he used to delay the Maghrib prayer and then offer three rakat of the Maghrib and perform Taslim; and after waiting for a short while; Iqama used to be pronounced for the Isha prayer when he would offer two rakat and perform Taslim. He would never offer any optional prayer till the middle of the night when he used to pray the Tahajjud. | The Chapter on Maghrib Obligatory Prayers And Alquran in HodHood Indexing, Chapter on Three Raka of Maghrib prayer during the journey in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3014 | Narrated Salim father: Once Gabriel promised to visit the Prophet ﷺ but he delayed and the Prophet ﷺ got worried about that. At last he came out and found Gabriel and complained to him of his grief for his delay. Gabriel said to him; We do not enter a place in which there is a picture or a dog. | The Chapter on Heaven Gabriel Moses And Abraham in HodHood Indexing, Chapter on Angels do not enter a house in which there are pictures in Sahih AlBukhari | |
| SahihAlBukhari-017-001-496 | Narrated Ibn Shihab: Once Umar Bin Abd AlAziz delayed the prayer and Urwa Bin AlZubair went to him and said; Once in Iraq; AlMughira Bin Shuba delayed his prayers and Abi Masud AlAnsari went to him and said; O Mughira! What is this? Dont you know that once Gabriel came and offered the prayer Fajr prayer and Allah Messenger ﷺ prayed too; then he prayed again Zuhr prayer and so did Allah Apostle and again he prayed Asr prayers and Allah Messenger ﷺ did the same; again he prayed Maghrib prayer and so did Allah Messenger ﷺ and again prayed Isha prayer and so did Allah Apostle and Gabriel said; I was ordered to do so to demonstrate the prayers prescribed to you ? Umar bin Abd AlAziz said to Urwa; Be sure of what you Say. Did Gabriel lead Allah Messenger ﷺ at the stated times of the prayers? Urwa replied; Bashir Bin Abi Masud narrated like this on the authority of his father. Urwa added; Aisha told me that Allah Messenger ﷺ used to pray Asr prayer when the sunshine was still inside her residence during the early time of Asr. | The Chapter on Sleeping Past Asr Obligatory Prayers in HodHood Indexing, Chapter on The times of AlSalat the prayers and the superiority of offering Salat prayers in time in Sahih AlBukhari | |
| SahihAlBukhari-017-001-532 | Narrated Jabir Bin Abdullah: The Prophet ﷺ used to pray the Zuhr at midday; and the Asr at a time when the sun was still bright; the Maghrib after sunset at its stated time and the Isha at a variable time. Whenever he saw the people assembled for Isha prayer he would pray earlier and if the people delayed; he would delay the prayer. And they or the Prophet ﷺ used to offer the Fajr Prayers when it still dark. | The Chapter on Maghrib Obligatory Prayers And Alquran in HodHood Indexing, Chapter on The time of the Maghrib prayer evening prayer in Sahih AlBukhari | |
| SahihAlBukhari-017-001-542 | Narrated Ibn Juraij from Nafi: Abdullah Bin Umar said; Once Allah Messenger ﷺ was busy at the time of the Isha ; so the prayer was delayed so much so that we slept and woke up and slept and woke up again. The Prophet ﷺ came out and said; None amongst the dwellers of the earth but you have been waiting for the prayer. Ibn Umar did not find any harm in praying it earlier or in delaying it unless he was afraid that sleep might overwhelm him and he might miss the prayer; and sometimes he used to sleep before the Isha prayer. Ibn Juraij said; I said to Ata; I heard Ibn Abbas saying: Once Allah Messenger ﷺ delayed the Isha prayer to such an extent that the people slept and got up and slept again and got up again. Then Umar Bin AlKhattab I; stood up and reminded the Prophet ﷺ I of the prayer. Ata said; Ibn Abbas said: The Prophet came out as if I was looking at him at this time; and water was trickling from his head and he was putting his hand on his head and then said; Hadnt I thought it hard for my followers; I would have ordered them to pray Isha prayer at this time. I asked Ata for further information; how the Prophet had kept his hand on his head as he was told by Ibn Abbas. Ata separated his fingers slightly and put their tips on the side of the head; brought the fingers downwards approximating them till the thumb touched the lobe of the ear at the side of the temple and the beard on the face. He neither slowed nor hurried in this action but he acted like that. The Prophet ﷺ said: Hadnt I thought it hard for my followers I would have ordered them to pray at this time. | The Chapter on Asr Obligatory Prayers in HodHood Indexing, Chapter on Sleeping before the Isha prayer if one is overwhelmed by it sleep in Sahih AlBukhari | |
| SahihAlBukhari-017-001-554 | Narrated Hisham father: Ibn Umar said; Allah Messenger ﷺ said; Do not pray at the time of sunrise and at the time of sunset. Ibn Umar said; Allah Messenger ﷺ said; If the edge of the sun appears above the horizon delay the prayer till it becomes high; and if the edge of the sun disappears; delay the prayer till it sets disappears completely. | The Chapter on Mischief Dreams in HodHood Indexing, Chapter on What is said regarding the offering of AlSalat the prayers between the Fajr prayer and sunrise in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5886 | Narrated Aisha: Safiya bint Huyay; the wife of the Prophet ﷺ got her menses; and Allah Messenger ﷺ was informed of that. He said; Would she delay us? The people said; She has already performed Tawaf AlIfada. He said; Therefore she will not delay us. | The Chapter on Menstruation And Tawaf in HodHood Indexing, Chapter on If a woman gets her menses after Tawaf AlIfada in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-18043 | It is narrated on the authority of Urwa Bin AlZubair who narrated from Aisha that she informed him that Fatima; daughter of the Messenger of Allah ﷺ ; sent someone to Abu Bakr to demand from him her share of the legacy left by the Messenger of Allah ﷺ from what Allah had bestowed upon him at Medina and Fadak and what was left from one-filth of the income annually received from Khaibar. Abu Bakr said: The Messenger of Allah ﷺ said: We prophets do not have any heirs; what we leave behind is to be given in charity. The household of the Messenger of Allah ﷺ will live on the income from these properties; but; by Allah; I will not change the charity of the Messenger of Allah ﷺ from the condition in which it was in his own time. I will do the same with it as the Messenger of Allah may peace be upun him himself used to do. So Abu Bakr refused to hand over anything from it to Fatima who got angry with Abu Bakr for this reason. She forsook him and did not talk to him until the end of her life. She lived for six months after the death of the Messenger of Allah ﷺ. When she died; her husband. Ali Bin Abu Talib; buried her at night. He did not inform Abu Bakr about her death and offered the funeral prayer over her himself. During the lifetime of Fatima; All received special regard from the people. After she had died; he felt estrangement in the faces of the people towards him. So he sought to make peace with Abu Bakr and offer his allegiance to him. He had not yet owed allegiance to him as Caliph during these months. He sent a person to Abu Bakr requesting him to visit him unaccompanied by anyone disapproving the presence of Umar. Umar said to Abu Bakr: BY Allah; you will not visit them alone. Abu Bakr said: What will they do to me? By Allah; I will visit them. And he did pay them a visit alone. All recited Tashahhud as it is done in the beginning of a religious sermon ; then said: We recognise your moral excellence and what Allah has bestowed upon you. We do not envy the favour i. e. the Catiphate which Allah nas conferred upon you; but you have done it assumed the position of Caliph alone without consulting us ; and we thought we had a right to be consulted on account of our kinship with the Messenger of Allah ﷺ. He continued to talk to Abu Bakr in this vein until the latter eyes welled up with tears. Then Abd Bakr spoke and said: By Allah; in Whose Hand is my life; the kinship of the Messenger of Allah ﷺ is dearer to me than the kinship of my own people. As regards the dispute that has arisen between you and me about these properties; I have not deviated from the right course and I have not given up doing about them what the Messenger of Allah ﷺ used to do. So Ali said to Abu Bakr: This aftetnoon is fixed for swearing allegiance to you. So when Abu Bakr had finished his Zuhr prayer; he ascended the pulpit and recited Tashahhud; and described the status of Ali; his delay in swearing allegiance and the excuse which lie had offered to him for this delay. After this he asked for God forgiveness. Then Ali Bin Abu Talib recited the Tashahhud. extolled the merits of Abu Bakr and said that his action was nott prompted by any jealousy of Abu Bakr on his part or his refusal to accept the high position which Allah had conferred upon him; adding: But we were of the opinion that we should have a share in the government; but the matter had been decided without taking us into confidence; and this displeased us. Hence the delay in offering allegiance. The Muslims were pleased with this explanation and they said: You have done the right thing. The Muslims were again favourably inclined to Ali since he adopted the proper course of action. | The Chapter on Oaths And Pledges And Charity in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-21466 | Jabir Bin Abdullah Allah be pleased with him reported: I went out with Allah Messenger ﷺ on an expedition; but my camel delayed me. Allah Messenger ﷺ came to me and said to me: Jabir; I said: Yes. Allah Messenger; here I am at your beck and call He said: What is the matter with you? I said: My camel has delayed me and is tired; so I have lagged behind. He the Holy Prophet got down and goaded it with a crooked stick and then said: Mount it. So I mounted and to my great surprise I saw it moving so quickly that I had to restrain it from going ahead of Allah Messenger ﷺ. He the Holy Prophet in the course of journey said to me : Have you married? I said: Yes. He again said: Is it with a virgin or one previously married? I said. With one previously married; whereupon he again said: Why not with a young girl with whom you could sport and she could have sported with you? I said: I have sisters; so I preferred to marry a woman who could keep them together as one family. who could comb them and look after them. He said: You are about to go to your house ; and there you have the enjoyment of the wife company. He again said: Do you want to sell your camel? I said: Yes. So he bought it from me for one uqiya of silver ; Then Allah Messenger ﷺ arrived at Medina and I arrived in the evening. I went to the Masjid and found him at the door of the Masjid; and said: Is it now that you have arrived? I said: Yes; He said: Leave your camel; and enter the Masjid and offer two rakahs. So I entered and offered two rakahs of prayer; and then returned. He the Holy Prophet then commanded Bilal to weigh out one uqiya of silver tor me. Bilal weighed that out for me lowering the scale of balance. So I proceeded and as I turned my back he said: Call for me; Jabir. So I was called back; and I said to myself : He would return me the camel; and nothing was more displeasing to me than this that after having received the price I should also get the camel. He said: Take your camel and keep its price with you; also. | The Chapter on Camels And Herdsmen And Almedinah in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-22192 | Abu Atiya reported: I and Masruq went to Aisha and said to her: Mother of the Believers; there are two persons among the Companions of Muhammad ﷺ one among whom hastens in breaking the fast and in observing prayer; and the other delays breaking the fast and delays observing prayer. She said: Who among the two hastens in breaking fast and observing prayers? We said; It is Abdullah. i. e. son of Masud. whereupon she said: This is how the Messenger of Allah ﷺ did. Abu Kuraib added: The second one was Abu Mousa. | The Chapter on Special Days And Fasting in HodHood Indexing, Chapter on 9 in Sahih Muslim | |
| SahihMuslim-017-001-23689 | Anas reported that when the Messenger of Allah ﷺ had to set out on a journey hurriedly; he delayed the noon prayer to the earlier time for the afternoon prayer; and then he would combine them; and he would delay the sunset prayer to the time when the twilight would disappear and then combine it with the Isha prayer. | The Chapter on Timing Of Obligatory Prayers in HodHood Indexing, Chapter on 5 in Sahih Muslim | |
| SahihMuslim-017-001-23696 | Ibn Abbas reported: I observed with the Messenger of Allah ﷺ eight rakahs in combination; and seven rakahs in combination. I one of the narrators said: O Abd Shatha; I think that he the Holy Prophet had delayed the noon prayer and hastened the afternoon prayer; and he delayed the sunset prayer and hastened the Isha prayer. He said: I also think so. | The Chapter on Prostration Of Forgetfulness in HodHood Indexing, Chapter on 6 in Sahih Muslim | |
| SahihMuslim-017-001-24378 | Sulaiman Bin Buraida narrated it on the authority of his father that a person asked the Messenger of Allah ﷺ about the time of prayer. Upon this he said: Pray with us these two; meaning two days. When the sun passed the meridian; he gave command to Bilal who uttered the call to prayer. Then he commanded him and pronounced Iqama for noon prayer Then at the time of the afternoon prayer he again commanded and Iqama for the afternoon prayer was pronounced when the sun was high; white and clear. He then commanded and Iqama for the evening prayer was pronounced; when the sun had set. He then commanded him and the Iqama for the night prayer was pronounced when the twilight had disappeared. He then commanded him and the Iqama for the morning prayer was pronounced; when the dawn had appeared. When it was the next day; he commanded him to delay the noon prayer till the extreme heat had passed and he did so; and he allowed it to be delayed till the extreme heat had passed. He observed the afternoon prayer when the sun was high; delaying it beyond the time he had previously observed it. He observed the evening prayer before the twilight had vanished; he observed the night prayer when a third of the night had passed; and he observed the dawn prayer when there was clear daylight. He the Holy Prophet then said: Where is the man who inquired about the time of prayer? He the inquirer said: Messenger of Allah; here I am. He the Holy Prophet said: The time for your prayer is within the limits of what you have seen. | The Chapter on Adhan And Iqama And The Sun in HodHood Indexing, Chapter on 31 in Sahih Muslim | |
| SahihMuslim-017-001-24380 | Abu Mousa narrated on the authority of his father that a person came to the Messenger of Allah ﷺ for inquiring about the times of prayers. He the Holy Prophet gave him no reply because he wanted to explain to him the times by practically observing these prayers. He then said the morning player when it was daybreak; but the people could hardly recognise one another. He then commanded and the Iqama for the noon prayer was pronounced when the tan had passed the meridian and one would say that it was midday but he the Holy Prophet knew batter than them. He then again commanded and the Iqama for the afternoon prayer was pronounced when the sun was high. He then commanded and Iqama for the evening prayer was pronounced when the sun had sunk. He then commanded and Iqama for the night prayer was pronounced when the twilight had disappeared. He then delayed the morning prayer on the next day so much so that after returning from it one would say that the sun had risen or it was about to rise. He then delayed the noon prayer till it was near the time of afternoon prayer as it was observed yesterday. He then delayed the afternoon prayer till one after returning from it would say that the sun had become red. He then delayed the evening prayer till the twilight was about to disappear. He then delayed the night prayer till it was one-third of the night. He then called the inquirer in the morning and said: The time for prayers is between these two extremes. | The Chapter on Adhan And Iqama And The Sun in HodHood Indexing, Chapter on 31 in Sahih Muslim | |
| SahihMuslim-017-001-24441 | Ibn Juraij reported: I said to Ata: Which time do you deem fit for me to say the Isya prayer; -as an Imam or alone; -that time which is called by people Atama? He said: I heard Ibn Abbas saying: The Apostle of Allah ﷺ one night delayed the Isya prayer till the people went to sleep. They woke up and again went to sleep and again woke up. Then Umar Bin AlKhattab stood up and said loudly Prayer. Ata further reported that Ibn Abbas said: The Apostle of Allah ﷺ came out; and as if I am still seeing him with water trickling from his head; and with his hand placed on one side of the head; and he said: Were it not hard for my Ummah; I would have ordered them to observe this prayer like this i. e. at late hours. I inquired from Ata how the Messenger of Allah ﷺ placed his hand upon his head as Ibn Abbas had informed. So Ata spread his fingers a little and then placed the ends of his fingers on the side of his head. He then moved them like this over his head till the thumb touched that part of the ear which is near the face and then it went to the earlock and the part of the heard. It the bind neither held nor caught anything but this is how it moved oil. I said to Ata: Was it mentioned to you by Ibn Abbas how long did the Apostle ﷺ delay it the prayer during that eight? He said: I do not know I cannot give you the exact time. Ali said: I love that I should say prayer; whether as an Imam or alone at delayed hours as the Messenger of Allah ﷺ said that night; but if It is hard upon you in your individual capacity or upon people in the congregation and you are their Imam; then say prayer Isha at the middle hours neither too early nor too late. | The Chapter on Personal Hygiene Hands And Face in HodHood Indexing, Chapter on 39 in Sahih Muslim | |
| SahihMuslim-017-001-24449 | Muhammad Bin Amr Bin AlHasan Bin All reported: When AlHajjaj came to Medina we asked Jabir Bin Abdullah about the timings of prayer as observed by the Holy Prophet. He said: The Messenger of Allah ﷺ used to pray afternoon prayer in the midday heat; the afternoon prayer when the sun was bright; the evening prayer when the sun had completely set; and as for the night prayer; he sometimes delayed and sometimes observed it at earlier hours. When he found them his Companions assembled at earlier hours he prayed early. and when he saw them coming late; he delayed the prayer. and the morning prayer the Messenger of Allah ﷺ observed in the darkness before dawn. | The Chapter on Prayers In Friday in HodHood Indexing, Chapter on 40 in Sahih Muslim |
In Sunan AlTermithi
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlTermithi-017-001-10924 | Muadh Bin Jabal narrated: While the Prophet as at the Battle of Tabuk; if he wanted to depart before the sun decline he would delay Zuhr so that he could pray it together with Asr. If he wanted to depart after the sun decline; he would hasten Asr to Zuhr; and pray Zuhr and Asr together; and then move it. If he wanted to depart before Maghrib he would delay Maghrib until he prayed it with Isha; and if he wanted to depart after Maghrib he would hasten Isha so that he would pray it along with Maghrib. | The Chapter on Maghrib Obligatory Prayers And Alquran in HodHood Indexing, Chapter on What Has Been Related About Combining Two Prayers in Sunan AlTermithi | |
| SunanAlTermithi-017-001-7417 | Hamnah bint Jahsh narrated: I had a case of blood flow that was severe and excessive. So I went to the Prophet to inform him and ask him about it. I found him in the house of my sister Zainab bint Jahsh. I said; O Messenger of Allah! I suffer from a case of severe and excessive blood flow. So what do you order me to do for it; and does this prevent me from fasting and performing Prayer? He said: Tie a cotton rag around yourself and the bIood will go away. I said; It is more than that. He said: Make it tight. I said; It is more than that. He said: Then use a cloth to bind it. I said; it is more than that. It flows too much. So the Prophet said: I will order you to do one of two things; which ever of them you do; it will be acceptable for you. You should know which of them you are able to do. Then he said: This is only a blow from Shaitan. Menstruate for six or seven days; which Allah knows; then perform Ghusl. When you see that you have become pure and clean; then perform Prayer for twenty-three or twenty-four nights and their days. Perform Prayer and fast; and that will be acceptable for you. So do this if you can just as other women who menstruate and become pure during their periods of menstruation and purity. If not; and you are able to delay Zuhr and hasten Asr then perform Ghusl when you have become pure; and pray Zuhr and Asr together. Then delay Maghrib and hasten Isha; then perform Ghusl and combine the two prayers. So do this if you are able. Then perform Ghusl with the dawn and pray. Do this; and fast if you are able to do so. Then Allah Messenger said: That is what is preferable to me of the two. | The Chapter on Menstruation And Fasting in HodHood Indexing, Chapter on What Has Been Related About AlMustahadah That She Can Combine Two Prayers With One Ghusl in Sunan AlTermithi | |
| SunanAlTermithi-017-001-7801 | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on What Has Been Related About Payment In Advance For Food And Fruit in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-8043 | Abu Atiyah said: Masruq and I entered upon Aisha and we said: O Mother of the Believers! There are two men from the Companions of Muhammad; one of them hastens to break the fasts and he hastens to perform Prayer. The other delays breaking the fast and he delays the Prayer. She said: Which of them hastens to break the fast and hastens to perform the Prayer? We said that it was Abdullah Bin Masud. She said: This is how the Messenger of Allah did it. And the other was Abu Mousa. | The Chapter on Good Manners And Being Hasten in HodHood Indexing, Chapter on What Has Been Related About Hastening To Break The Fast in Sunan AlTermithi |
In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-11459 | It was narrated from Aisha that a woman who suffered from Istihadah at the time of the Messenger of Allah ﷺ was told that it was a stubborn vein i.e.; one that would not stop bleeding. She was told to delay Zuhr and bring Asr forward; and to perform one Ghusl for both; and to delay Maghrib and bring Isha forward; and to perform one Ghusl for both; and she would perform one Ghusl for Subh. | The Chapter on Menstruation And The State Of Impurity in HodHood Indexing, Chapter on Woman Suffering From Istihadah Combining Prayers And Performing Ghusl For The Combined Prayers in Sunan AlNasai | |
| SunanAlNasai-017-001-11656 | It was narrated from Sahl Bin Saad that the Messenger of Allah ﷺ heard that there was a dispute among Banu Amr Bin Awuf ; so hewent to them with some other people to reconcile between them. The Messenger of Allah ﷺ was delayed there; and the time for Zuhr came. Bilal came to Abu Bakr and said to him: The Messenger of Allah ﷺ has been delayed there and the time for prayer has come; will you lead the people in prayer? Abu Bakr said: Yes; if you wish. Bilal said the Iqamah and Abu Bakr went forward and said the Takbir for the people. Then the Messenger of Allah ﷺ came; passing through the rows of praying people and stood in the first row and the people started clapping. Abu Bakr would never glance sideways in his prayer but when the people clapped so much he looked back and ﷺ Messenger of Allah ﷺ. The Messenger of Allah ﷺ gestured to him to carry on praying. Aha Bakr raised his hands praising Allah the Mighty and Sublime; and retreated till he reached the first row. Then the Messenger ofAllah ﷺ went forward and led the people in the prayer. When he completed the prayer he turned to face the people and said: 0 people; why did you start clapping when something unusual happened to you in the prayer? Clapping is only for women. So whoever among you comes across something in the prayer should say: Subhan Allah for there is none who will not turn round when they hear him saying Subhan Allah. 0 Abu Bakr! What prevented you from leading the people in the prayer when I gestured to you to do so? Abu Bakr replied: It is not fitting for the son of Abu Quhafah to lead the prayer in the presence of the Messenger of Allah ﷺ. | The Chapter on Prayers Rows And Clapping The Hands in HodHood Indexing, Chapter on When a man from the people comes forward to lead the prayer then the ruler comesshould he step back in Sunan AlNasai | |
| SunanAlNasai-017-001-11778 | Abu Bakr Bin Abi Mousa narrated that his father said: A man came to the Prophet ﷺ asking him about the times of prayer; and he did not answer him. He told Bilal to say the Iqamah at dawn broke; then he told him to say the Iqamah for Zuhr when the sun had passed its zenith and a person would say: It is the middle of the day; but he the Prophet ﷺ knew better. Then he told him to say the Iqamah for Asr when the sun was still high. Then he told him to say the Iqamah for Maghrib when the sun had set. Then he told him to say the Iqamah for Isha when the twilight had dissapeared. Then the next day he told him to say the Iqamah for Fajr; at a time such that when after he had finished one would say: The sun has risen. Then he delayed Zuhr until it was nearly the time of Asr compared to the day before. Then he delayed Asr; to a time such that when he finished one would say: The su has turned red. Then he delayed Maghrib until the twilight was about to disappear. Then he delayed Isha until one-third of the night had passed. Then he said: The time for prayer is between these times. | The Chapter on Timing Of Obligatory Prayers in HodHood Indexing, The Book of the Times of Prayer in Sunan AlNasai | |
| SunanAlNasai-017-001-11826 | Ibn Umar said: The Messenger of Allah ﷺ said: When the edge of the sun rises; then delay prayer until it has fully risen; and when the edge of the sun starts to set; delay prayer until it has fully set. | The Chapter on Mischief Dreams in HodHood Indexing, The Book of the Times of Prayer in Sunan AlNasai | |
| SunanAlNasai-017-001-11844 | It was narrated that Ibn Abbas said: I prayed with the Prophet ﷺ in AlMadinah; eight together and seven together. He delayed Zuhr and brought Asr forward; and he delayed Maghrib and brought Isha forward. | The Chapter on Zuhur Obligatory Prayers in HodHood Indexing, The Book of the Times of Prayer in Sunan AlNasai | |
| SunanAlNasai-017-001-11849 | It was narrated from Anas that the Messenger of Allah ﷺ said: If the Messenger of Allah ﷺ wanted to travel quickly; he would delay Zuhr until the time of Asr and combine them; and he would delay Maghrib until he combined it with Isha when the twilight had disappeared. | The Chapter on Combining Obligatory Prayers in HodHood Indexing, The Book of the Times of Prayer in Sunan AlNasai | |
| SunanAlNasai-017-001-12657 | It was narrated from Aisha that a woman who suffered from Istihadah during the time of the Messenger of Allah ﷺ was told that it was a stubborn vein i.e.; one that would not stop bleeding. She was told to delay Zuhr and bring Asr forward; and to perform one Ghusl for both; and to delay Maghrib and bring Isha forward; and to perform one Ghusl for both; and to perform one Ghusl for Subh. | The Chapter on Menstruation And Charity in HodHood Indexing, The Book of Purification in Sunan AlNasai | |
| SunanAlNasai-017-001-15131 | It was narrated that Abu Atiyah said: I said to Aisha: Among us there are two of the Companions of the Prophet; one of whom hastens Iftar and delays Sahur; and the other delays Iftar and hastens Sahur. She said: Which of them is the one who hastens Ifar and delays Sahur? I said: Abdullah Bin Masud. She said: That is what the Messenger of Allah used to do. | The Chapter on Good Manners And Being Hasten in HodHood Indexing, Chapter on Mentioning the Differences Reported from Sulaiman Bin mihran in the Hadith of Aishah about delaying Sahur and the different wordings in Sunan AlNasai | |
| SunanAlNasai-017-001-15132 | It was narrated that Abu Atiyah said: I said to Aisha: Among us there are two men; one of whom hastens Iftar and delays Sahur; and the other delays Iftar and hastens Sahur. She said; Which of them is the one who hastens Iftar and delays Sahur? I said: Abdullah Bin Masud. She said; This is what the Messenger of Allah used to do. | The Chapter on Good Manners And Being Hasten in HodHood Indexing, Chapter on Mentioning the Differences Reported from Sulaiman Bin mihran in the Hadith of Aishah about delaying Sahur and the different wordings in Sunan AlNasai | |
| SunanAlNasai-017-001-15134 | It was narrated that Abu Atiyah said: Masruq and I came to Aisha and we said to her: O mother of the Believers; two men from among the Companions of Muhammad; one of them hastens the Iftar and hastens the prayer; and the other delays Iftar and delays the prayer; She said: Which one of them hastens Iftar and has hastens the prayer? we said : Abdullah Bin Masud. She said: That is what the Messenger of Allah used to do. And the other was Abu Mousa. | The Chapter on Good Manners And Being Hasten in HodHood Indexing, Chapter on Mentioning the Differences Reported from Sulaiman Bin mihran in the Hadith of Aishah about delaying Sahur and the different wordings in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-25344 | Narrated Muadh Ibn Jabal: On the expedition to Tabuk if the sun had passed the meridian before the apostle of Allah ﷺ moved off; he combined the noon and the afternoon prayers; but if he moved off before the sun had passed the meridian; he delayed the noon prayer till he halted for the afternoon prayer. He acted similarly for the sunset prayer; if the sun set before he moved off; he combined the sunset and the night prayers; but if he moved off before sunset; he delayed the sunset prayer till he halted for the night prayer and then combined them.Abu Dawud said: Hisham Bin Urwah narrated this tradition from Husain Bin Abdullah from Kuraib on the authority of Ibn Abbas from the Prophet ﷺ like the tradition narrated by Mufaddal and AlLaith. | The Chapter on Prayers And The Sun in HodHood Indexing, Chapter on Combining Between Two Prayers in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25356 | Narrated Muadh Ibn Jabal: The Prophet ﷺ was engaged in the Battle of Tabuk. If he moved off before the sun had declined; he would delay the noon prayer till he would combine it with the afternoon prayer and would offer them together. If he moved off after the sun had declined; he would combine the noon and afternoon prayers; and then he proceeded; if he moved off before the evening prayer; he would delay the evening prayer; he would offer it along with the night prayer; he would delay the evening prayer; he would offer it along with the night prayer. If he moved off after the evening prayer; he would offer the night prayer earlier and offer it along with the evening prayer.Abu Dawud said: This tradition has not been narrated by anyone except by Qutaibah. | The Chapter on Prayers And The Sun in HodHood Indexing, Chapter on Combining Between Two Prayers in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26443 | Narrated Hamnah daughter of Jahsh: Hamnah said my menstruation was great in quantity and severe. So I came to the Messenger of Allah ﷺ for a decision and told him. I found him in the house of my sister; Zaynab; daughter of Jahsh. I said: Messenger of Allah; I am a woman who menstruates in great quantity and it is severe; so what do you think about it? It has prevented me from praying and fasting. He said: I suggest that you should use cotton; for it absorbs the blood. She replied: It is too copious for that. He said: Then take a cloth. She replied: It is too copious for that; for my blood keeps flowing. The Messenger of Allah ﷺ said: I shall give you two commands; whichever of them you follow; that will be sufficient for you without the other; but you know best whether you are strong enough to follow both of them. He added: This is a stroke of the Devil; so observe your menses for six or seven days; Allah alone knows which it should be; then wash. And when you see that you are purified and quite clean; pray during twenty-three or twenty-four days and nights and fast; for that will be enough for you; and do so every month; just as women menstruate and are purified at the time of their menstruation and their purification. But if you are strong enough to delay the noon Zuhr prayer and advance the afternoon Asr prayer; to wash; and then combine the noon and the afternoon prayer; to delay the sunset prayer and advance the night prayer; to wash; and then combine the two prayers; do so: and to wash at dawn; do so: and fast if you are able to do so if possible.The Messenger of Allah ﷺ said: Of the two commands this is more to my liking.1Abu Dawud said: Amr Bin Thabit narrated from Ibn Aqil: Hamnah said: Of the two commands this is the one which is more to my liking.2 In this version these words were not quoted as the statement of the Prophet ﷺ ; it gives it as a statement of Hamnah.Abu Dawud said: Amr Bin Thabit was a Rafidi. This has been said by Yahya Bin Main.Abu Dawud said: I heard Ahmad Bin Hanbal say: I am doubtful about the tradition transmitted by Ibn Aqil. | The Chapter on Menstruation And Fasting in HodHood Indexing, Chapter on When The Menstruation Starts She Should Leave The Prayer in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26450 | Narrated Aisha; Ummul Muminin: A woman had a prolonged flow of blood in the time of the Messenger of Allah ﷺ. She was commanded to advance the afternoon prayer and delay the noon prayer; and to take a bath for them only once; and to delay the sunset prayer and advance the night prayer and to take a bath only once for them; and to take a bath separately for the dawn prayer. I Shubah asked Abdulrahman Is it from the Prophet ﷺ ? I do not report to you anything except from the Prophet ﷺ. | The Chapter on Prolonged Menstruation in HodHood Indexing, Chapter on Those Who State She Should Combine Between Two Prayers And Perform One Ghusl Before Both Of Them in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-27371 | Ibn Shihab said: Umar Bin Abd AlAziz was sitting on the pulpit and he somewhat postponed the afternoon prayer. Urwah Bin AlZubair said to him: Gabriel informed Muhammed ﷺ of the time of prayer. So Umar said to him: Be sure of what you are saying. Urwah then replied: I heard Bashir Bin Abu Masud say that he heard Abu Masud AlAnsari say that he heard the Messenger of Allah ﷺ say: Gabriel came down and informed me of the time of prayer; and I prayed along with him; then prayed along with him; then I prayed along with him; then I prayed along with him; then I prayed along with him; reckoning with his fingers five times of the prayer. I saw the Messenger of Allah ﷺ offering the Duhr prayer when the sun had passed the meridian. Sometimes he would delay it when it was sever heat ; and I witnessed that he prayer the Asr prayer when the sun was high and bright before the yellowness had overcome it; then a man could go off after the prayer and reach Dhu AlHulaifa before the sunset; and he would pray Maghrib when the sun had set ; and he would pray the Isha prayer when darkness prevailed over the horizon; sometime he would delay it until the people assembled; and once he prayer the fair prayer in the darkness of dawn and at another time he prayed it when it became fairly light; but later on he continued to pray in the darkness of dawn until his death; he never prayed it again in the light of the dawn.Abu Dawud said: This tradition has been transmitted from AlZuhri by Mamar; Malik; Ibn Uyainah; Shuaib Bin Abi Hamzah; and AlLaith Bin Saad and others; but they did not mention the time in which he the Prophet had prayer; nor did they explain it. And similarly it has been narrated by Hisham Bin Urwah and Habib Bin Abu Mazruq from Urwah like the report of Mamar and his companions. But Habib did not make a mention of Bashir. And Wahb Bin Kaisan reported on the authority of Jabir from the Prophet ﷺ the time of the Maghrib prayer. He said: Next day he Gabriel came to him at the time of the Maghrib prayer when the sun had already set. He came both days at the same time.Abu Dawud said: Similarly; this tradition has been transmitted by Abu Huraira from the Prophet ﷺ. He said: Then he Gabriel led me in the sunset prayer next day at the same time.Similarly; this tradition has been narrated through a different chain by Abdullah Bin Amr Bin AlAs; through a chain from Hassan Bin Atiyah; from Amr Bin Shuaib; from his father; on the authority from the Prophet ﷺ. | The Chapter on Prayers In Friday in HodHood Indexing, Chapter on The Times Of AlSalat in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-27395 | Narrated Abu Ayoub : Marthad Ibn Abdullah said: When Abu Ayoub came upon us to fight the infidels and in those days Uqbah Ibn Amir was the Governor of Egypt; he Uqbah delayed the sunset prayer. Hence Abu Ayoub stood and said: What kind of prayer is this; Uqbah? He said: We were busy. He said: Did you not hear the Messenger of Allah ﷺ say: My community will remain well; or he said: will remain on its natural condition; so long as it would not delay the evening prayer until the stars shine brightly just like a network. | The Chapter on Prayers And Mercy And The Kabbah in HodHood Indexing, Chapter on The Time For Maghrib in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-27557 | Narrated Uqbah Ibn Amir: I heard the Messenger of Allah ﷺ say: He who leads the people in prayer; and he does so at the right time; will receive; as well as those who are led in prayer will get the reward. He who delays prayer from the appointed time will be responsible for this delay and not those who are led in prayer. | The Chapter on Forgetfulness In Prayers And Congregation in HodHood Indexing, Chapter on Concerning The Position Of The Imam And Its Virtue in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29401 | Narrated Abu Atiyah: I and Masruq entered upon Aisha and we said: Mother of believers; there are two persons from the Companions of the Muhammad ﷺ. One of them hastens to break the fast and hastens to pray while the other delays to break the fast and delays praying. She asked: Which of them hastens to break the fast and hasten to pray ? We replied: Abdullah Bin Masud. She said: Thus did the Messenger of Allah ﷺ do. | The Chapter on Good Manners And Being Hasten in HodHood Indexing, Chapter on The Recommendation Of Hastening To Break The Fast in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34283 | Yahya related to me from Malik from Hisham Ibn Urwa that his father said that the Messenger of Allah; may Allah bless him and grant him peace; used to say; Delay the prayer when the edge of the sun appears until it is completely in view; and delay the prayer when the edge of the sun is disappearing until it has completely disappeared. | The Chapter on Games And Hunting And Shooting in HodHood Indexing, The Book of Prayer in Muwata Malik | |
| MuwataMalik-017-001-34893 | Yahya said that he heard Malik speak about a man who bought goods - animals or clothes or wares; and the sale was found not to be permitted so it was revoked and the one who had taken the goods was ordered to return the owner his goods. Malik said; The owner of the goods only has their value on the day they were taken from him; and not on the day they are returned to him. That is because the man is liable for them from the day he took them and whatever loss is in them after that is against him. For that reason; their increase and growth are also his. A man may take the goods at a time when they are selling well and are in demand; and then have to return them at a time when they have fallen in price and no one wants them. For instance; the man may take the goods from the other man; and sell them for ten dinars or keep them while their price is that. Then he may have to return them while their price is only a dinar. He should not go off with nine dinars from the man property. Or perhaps they are taken by the man; and he sells them for a dinar or keeps them; while their price is only a dinar; then he has to return them; and their value on the day he returns them is ten dinars. The one who took them does not have to pay nine dinars from his property to the owner. He is only obliged to pay the value of what he took possession of on the day it was taken. He said; Part of what clarifies this is that when a thief steals goods; only their price on the day he stole them is looked at. If cutting off the hand is necessary because of it; that is done. If the cutting off is delayed; either because the thief is imprisoned until his situation is examined or he flees and then is caught; the delay of the cutting off of the hand does not make the hadd; which was obliged for him on the day he stole; fall from him even if those goods become cheap after that. Nor does delay oblige cutting off the hand if it was not obliged on the day he took those goods; even if they become expensive after that. | The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of Hair 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-017-001-35087 | Yahya 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-017-001-35094 | Yahya 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-017-001-35100 | Malik 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-017-001-35102 | Yahya 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-017-001-35103 | Yahya related to me from Malik from Yahya Ibn Said that AlQasim Ibn Muhammad said; I heard Abdullah Ibn Abbas say; when a man asked him about a man making an advance on some garments and then wanting to sell them back before taking possession of them; That is silver for silver; and he disapproved of it. Malik said; Our opinion is - and Allah knows best that was because he wanted to sell them to the person from whom he had bought them for more than the price for which he bought them. Had he sold them to some one other than the person from whom he had purchased them; there would not have been any harm in it. Malik said; The generally agreed on way of doing things among us concerning making an advance for slaves; cattle or goods is that when all of what is to be sold is described and an advance is made for them for a date; and the date falls due; the buyer does not sell any of that to the person from whom he has purchased it for more than the price which he advanced for it before he has taken full possession of what he has advanced for. It is usury if he does. If the buyer gives the seller dinars or dirhams and he profits with them; then; when the goods come to the buyer and he does not take them into his possession but sells them back to their owner for more than what he advanced for them; the outcome is that what he has advanced has returned to him and has been increased for him. Malik said; If someone advances gold or silver for described animals or goods which are to be delivered before a named date; and the date arrives; or it is before or after the date; there is no harm in the buyer selling those goods to the seller; for other goods; to be taken immediately and not delayed; no matter how extensive the amount of those goods is; except in the case of food because it is not halal to sell it before he has full possession of it. The buyer can sell those goods to some one other than the person from whom he purchased them for gold or silver or any goods. He takes possession of it and does not defer it because if he defers it; that is ugly and there enters into the transaction what is disapproved of: delay for delay. Delay for delay is to sell a debt against one man for a debt against another man. Malik said; If someone advances for goods to be delivered after a time; and those goods are neither something to be eaten nor drunk; he can sell them to whomever he likes for cash or goods; before he takes delivery of them; to some one other than the person from whom he purchased them. He must not sell them to the person from whom he bought them except in exchange for goods which he takes possession of immediately and does not defer. Malik said; If the delivery date for the goods has not arrived; there is no harm in selling them to the original owner for goods which are clearly different and which he takes immediate possession of and does not defer. Malik spoke about the case of a man who advanced dinars or dirhams for four specified pieces of cloth to be delivered before a specified time and when the term fell due; he demanded delivery from the seller and the seller did not have them. He found that the seller had cloth but inferior quality; and the seller said that he would give him eight of those cloths. Malik said; There is no harm in that if he takes the cloths which he offers him before they separate. It is not good if delayed terms enter into the transaction. It is also not good if that is before the end of the term; unless he sells him cloth which is notthetypeof cloth for which he made an advance. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35104 | Malik 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-017-001-35522 | Yahya related to me; and I myself heard Malik say; The best that I have heard about some one who has to fast for two consecutive months because of having killed someone by mistake or having pronounced the dhihar form of divorce; becoming very ill and having to break his fast; is that if he recovers from his illness and is strong enough to fast; he must not delay doing so. He continues his fast from where he left off. Similarly; a woman who has to fast because of having killed some one by mistake should not delay resuming her fast when she has become pure after her period. She continues her fast from where she left off. No one who; by the Book of Allah; has to fast for two consecutive months may break his fast except for a reason - illness or menstruation. He must not travel and break his fast. Malik said; This is the best that I have heard about the matter. | The Chapter on Menstruation And Fasting in HodHood Indexing, The Book of Divorce in Muwata Malik | |
| MuwataMalik-017-001-35524 | Yahya related to me from Malik that he had heard that Said Ibn AlMusayab was asked whether a man who had vowed to fast a month could fast voluntarily; and Said said; He should fulfil his vow before he does any voluntary fasting. Malik said; I have heard the same thing from Sulayman Ibn Yasar. Malik said; If someone dies with an unfulfilled vow to free a slave or to fast or to give sadaqa or to give away a camel; and makes a bequest that his vow should be fulfilled from his estate; then the sadaqa or the gift of the camel are taken from one third of his estate. Preference is given to it over other bequests; except things of a similar nature; because by his vow it has become incumbent on him; and this is not the case with something he donates voluntarily. They vows and voluntary donations are settled from a limited one-third of his estate; and not from the whole of it; since if the dying man were free to dispose of all of his estate; he might delay settling what had become incumbent on him i.e. his vows ; so that when death came and the estate passed into the hands of his heirs; he would have bequeathed such things i.e. his vows that were not claimed by anyone like debts. If that i.e. to dispose freely of his property were allowed him; he would delay these things i.e. his vows until when he was near death; he would designate them and they might take up all of his estate. He must not do that. | The Chapter on Obligations Of Fasting in HodHood Indexing, The Book of Divorce in Muwata Malik | |
| MuwataMalik-017-001-35783 | Yahya related to me from Malik; from Hisham Ibn Urwa; that Abdullah Ibn AlZubair stayed in Makka for nine years. He would go into ihram for hajj at the beginning of Dhu AlHijja; and Urwa Ibn AlZubayr; who was with him; would do likewise. Yahya said that Malik said; The people of Makka and whoever else is living there besides them should go into ihram for hajj if they are in Makka; and anyone that is living in the centre of Makka and is not one of the people of Makka should not leave the Haram. Yahya said that Malik said; Someone who goes into ihram for hajj in Makka should delay tawaf of the House and the say between Safa and Marwa until he has come back from Mina; which is what Abdullah Ibn Umar used to do. Malik was asked what the people of Madina; or anybody else; should do about tawaf if they went into ihram in Makka at the beginning of Dhu AlHijja; and he said; They should delay the obligatory tawaf; which is the one they combine with the say between Safa and Marwa; but they can do whatever other tawaf they want to; and they should pray two rakas every time they complete seven tawafs; which is what the companions of the Messenger of Allah; may Allah bless him and grant him peace; did when they had gone into ihram to do hajj. They delayed the tawaf of the House and the say between Safa and Marwa until they had come back from Mina. Abdullah Ibn Umar also did this; going into ihram for hajj in Makka at the beginning of Dhu AlHijja; and then delaying tawaf of theHouse and the say between Safa and Marwa until he had come back from Mina. Malik was asked whether one of the people of Makka could go into ihram to do umra in the centre of Makka; and he said; No. He should go outside the Haram and go into ihram there. | The Chapter on Makkah And Alhajj in HodHood Indexing, The Book of Hajj in Muwata Malik | |
| MuwataMalik-017-001-35854 | Yahya related to me from Malik that Abuz-Zubayr AlMakki said; I saw the House deserted both after subh and asr; with no-one doing tawaf. Malik said; If someone does some of his circuits and then the subh or asr prayer is begun; he should pray with the imam and then complete the rest of his circuits but should not pray at all until the sun has either risen or set He added; There is no harm in delaying the two rakas until after he has prayed maghrib. Malik said; There is no harm in someone doing a single tawaf after subh or after asr; not to do more than one group of seven circuits; and then as long as he delays the two rakas until after the sun has risen; as Umar Ibn AlKhattab did; or he delays them until after the sun has set if it is after asr. Then when the sun has set he can pray them if he wants; or; if he wants; he can delay them until after he has prayed maghrib. There is no harm in that. | The Chapter on Bowing In Obligatory Prayers in HodHood Indexing, The Book of Business Transactions in Muwata Malik | |
| MuwataMalik-017-001-35968 | Yahya related to me from Malik from Abdulrahman Ibn AlQasim from his father from Aisha umm Almuminin that Safiya bint Huy began menstruating and so she mentioned it to the Messenger of Allah; may Allah bless him and grant him peace; and he asked; Will she delay us? and he was told; She has already done the tawaf Alifada; and he said; Then she will not delay us. | The Chapter on Standing For Prayers And Permission in HodHood Indexing, The Book of Fasting in Muwata Malik | |
| MuwataMalik-017-001-35971 | Yahya related to me from Malik from Hisham Ibn Urwa from his father from Aisha umm Almuminin that the Messenger of Allah; may Allah bless him and grant him peace; mentioned Safiya bint Huy and he was told that she had started her period. The Messenger of Allah; may Allah bless him and grant him peace; said; Perhaps she will delay us. They said; Messenger of Allah; she has done tawaf; and the Messenger of Allah; may Allah bless him and grant him peace; said; Then she will not delay us. Malik said that Hisham said that Urwa said that Aisha said; We have publicized that; so why do people make their women stay on to their inconvenience? If it were as they say; more than six thousand menstruating women would still be in Mina in the morning; all of them having already done the tawaf Alifada. | The Chapter on Peace And Ablution in HodHood Indexing, The Book of Fasting in Muwata Malik | |
| MuwataMalik-017-001-36192 | He said; Yahya Ibn Yahya AlLaythi related to me from Malik Ibn Anas from Ibn Shihab that one day Umar Ibn Abdal-Aziz delayed the prayer. Urwa Ibn AlZubair came and told him that AlMughira Ibn Shuba had delayed the prayer one day while he was in Kufa and Abu Masud AlAnsari had come to him and said; What this; Mughira? Dont you know that the angel Jibril came down and prayed and the Messenger of Allah; may Allah bless him and grant him peace; prayed. Then he prayed again; and the Messenger of Allah; may Allah bless him and grant him peace; prayed. Then he prayed again; and the Messenger of Allah; may Allah bless him and grant him peace; prayed. Then he prayed again; and the Messenger of Allah; may Allah bless him and grant him peace; prayed. Then he prayed again; and the Messenger of Allah; may Allah bless him and grant him peace; prayed. Then Jibril said; This is what you have been ordered to do. Umar Ibn Abd AlAziz said; Be sure of what you relate; Urwa. Was it definitely Jibril who established the time of the prayer for the Messenger of Allah? Urwa said; That how it was related to Bashir Ibn Abi Masud AlAnsari by his father. | The Chapter on Prayers In Friday in HodHood Indexing, The Book of The Quran in Muwata Malik |
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