Dirham
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Dirham Completed Form
The word Dirham is a stemmed form of the following words:
Dirham Dictionary Definition
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Dirham References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat Yusuf Ayah 20 | Surat Yusuf | -0.28 | 48 | Miser price, Sold miser, Brethren sold, Dirham count, Price dirham, Estim hold, Count low, Low estim | وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ | The (Brethren) sold him for a miserable price, for a few dirhams counted out: in such low estimation did they hold him! |
In Hadith Text Books
Dirham In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-2001 | Narrated Abu Rafi: The Prophet ﷺ said; The neighbor has more right to be taken care of by his neighbor than anyone else. Some men said; If one wants to buy a house for 20;000 Dirhams then there is no harm to play a trick to deprive somebody of preemption by buying it just on paper with 20;000 Dirhams but paying to the seller only 9;999 Dirhams in cash and then agree with the seller to pay only one Dinar in cash for the rest of the price i.e. 10;001 Dirhams. If the preemptor offers 20;000 Dirhams for the house; he can buy it otherwise he has no right to buy it by this trick he got out of preemption. If the house proves to belong to somebody else other than the seller; the buyer should take back from the seller what he has paid; i.e.; 9;999 Dirhams and one Dinar; because if the house proves to belong to somebody else; so the whole bargain deal is unlawful. If the buyer finds a defect in the house and it does not belong to somebody other than the seller; the buyer may return it and receive 20;000 Dirhams instead of 9999 Dirham plus one Dinar which he actually paid. Abu Abdullah said; So that man allows some people the playing of tricks amongst the Muslims although the Prophet ﷺ said; In dealing with Muslims one should not sell them sick animals or bad things or stolen things. | The Chapter on Financial Transaction And Food in HodHood Indexing, Chapter on Tricks by an official person to obtain presents in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3775 | Narrated Ibn Umar: Umar Bin AlKhattab fixed a grant of 4000 Dirhams for every Early Emigrant i.e. Muhajir and fixed a grant of 3500 Dirhams only for Ibn Umar. Somebody said to Umar; Ibn Umar is also one of the Early Emigrants; why do you give him less than four-thousand? Umar replied; His parents took him with them when they migrated; so he was not like the one who had migrated by himself. | The Chapter on Inheritance And Grandmothers in HodHood Indexing, Chapter on The emigration of the Prophet to AlMadina in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5083 | Narrated Hanzla Bin Qais: Rafi Bin Khadeej said; My two uncles told me that they i.e. the companions of the Prophet used to rent the land in the lifetime of the Prophet ﷺ for the yield on the banks of water streams rivers or for a portion of the yield stipulated by the owner of the land. The Prophet ﷺ forbade it. I said to Rafi; What about renting the land for Dinars and Dirhams? He replied; There is no harm in renting for Dinars- Dirhams. AlLaith said; If those who have discernment for distinguishing what is legal from what is illegal looked into what has been forbidden concerning this matter they would not permit it; for it is surrounded with dangers. | The Chapter on Farming And Irrigation Transactions in HodHood Indexing, Chapter on To rent the land for gold and silver in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5131 | Narrated Amr Bin AlSharid: While I was standing with Saad Bin Abi Waqqas; AlMiswar Bin Makhrama came and put his hand on my shoulder. Meanwhile Abu Rafi; the freed slave of the Prophet ﷺ came and asked Saad to buy from him the two dwellings which were in his house. Saad said; By Allah I will not buy them. AlMiswar said; By Allah; you shall buy them. Saad replied; By Allah; I will not pay more than four thousand Dirhams by installments. Abu Rafi said; I have been offered five hundred Dinars for it and had I not heard the Prophet ﷺ saying; The neighbor has more right than anyone else because of his nearness; I would not give them to you for four-thousand Dirhams while I am offered five-hundred Dinars one Dinar equals ten Dirhams for them. So; he sold it to Sad. | The Chapter on Slave As A Property in HodHood Indexing, Chapter on The partner should inform his partner before selling in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5355 | Narrated Abu Said: We used to be given mixed dates from the booty and used to sell barter two Sas of those dates for one Sa of good dates. The Prophet ﷺ said to us ; No bartering of two Sas for one Sa nor two Dirhams for one Dirham is permissible; as that is a kind of usury. See Hadith No. 405. | The Chapter on Food And Dates in HodHood Indexing, Chapter on Selling of mixed dates in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5450 | Narrated Abu Salih AlZaiyat: I heard Abu Saeed AlKhudri saying; The selling of a Dinar for a Dinar; and a Dirham for a Dirham is permissible. I said to him; Ibn Abbas does not say the same. Abu Saeed replied; I asked Ibn Abbas whether he had heard it from the Prophet ﷺ s or seen it in the Holy Book. Ibn Abbas replied; I do not claim that; and you know Allah Messenger ﷺ better than I; but Usama informed me that the Prophet had said; There is no Riba in money exchange except when it is not done from hand to hand i.e. when there is delay in payment. | The Chapter on Hand Gestures Selling Gold Barley in HodHood Indexing, Chapter on Selling of Dinar for Dinar on credit in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5955 | Narrated Anas: Abu Bakr ; wrote to me about the Zakat which Allah had ordered His Apostle to observe: Whoever had to pay Jahda Jahda means a four-year-old camel as Zakat from his herd of camels and he had not got one; and he had Hiqqa three-year-old camel ; that Hiqqa should be accepted from him along with two sheep if they were available or twenty Dirhams one Durham equals about 1/4 Saudi Riyal and whoever had to pay Hiqqa as Zakat and he had no Hiqqa but had a Jadha; the Jadha should be accepted from him; and the Zakat collector should repay him twenty Dirhams or two sheep; and whoever had to pay Hiqqa as Zakat and he had not got one; but had a Bint Labun two-year-old camel ; it should be accepted from him along with two sheep or twenty Dirhams; and whoever had to pay Bint Labun and had a Hiqqa; that Hiqqa should be accepted from him and the Zakat collector should repay him twenty Dirhams or two sheep; and whoever had to pay Bint Labun and he had not got one but had a Bint Makhad one-year-old she camel ; that Bint Makhad should be accepted from him along with twenty Dirhams or two sheep. | The Chapter on Zakat Of Live Stock in HodHood Indexing, Chapter on Whoever has to pay a oneyearold camel as Zakat and has not got it in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17540 | Tamim Bin Tarafa reported that he heard Adi Bin Hatim say that a person came to him and asked for one hundred dirhams. He Adi said: You asked me for one hundred dirhams and I am the son of Hatim; by Allah; I will not give you. But then he said: I would have done that if I had not heard Allah Messenger ﷺ say: He who takes an oath; but then finds something better than that; should do that which is better. | Chapter on 3 in Sahih Muslim | |
| SahihMuslim-017-001-18301 | Uthman Bin Affan reported Allah Messenger ﷺ as saying: Do not sell a dinar for two dinars and one dirham for two dirhams. | Chapter on 14 in Sahih Muslim | |
| SahihMuslim-017-001-18302 | Malik Bin Aus Bin AlHadathan reported: I came saying who was prepared toexchange dirhams for my gold ; whereupon Talha Bin Ubaidullah Allah be pleased with him as he was sitting with Umar Bin AlKhattab said: Show us your gold and then come to us at a later time. When our servant would come we would give you your silver dirhams due to you. Thereupon Umar Bin AlKhattib Allah be pleased with him said: Not at all. By Allah; either give him his silver coins. or return his gold to him; for Allah Messenger ﷺ said: Exchange of silver for gold has an element of interest in it. except when it is exchanged on the spot;and wheat for wheat is an interest unless both are handed over on the spot: barley for barley is interest unless both are handed over on the spot; dates for dates is interest unless both are handed over on the Spot. | The Chapter on Precious Metals And Exchange For Other Commodities in HodHood Indexing, Chapter on 15 in Sahih Muslim | |
| SahihMuslim-017-001-18312 | Abu Huraira Allah be pleased with him reported Allah Messenger ﷺ as saying: Let dinar be exchanged for dinar; with no addition on either side and dirham be exchanged for dirham with no addition on either side. | The Chapter on Standing For Prayers And Satan in HodHood Indexing, Chapter on 15 in Sahih Muslim | |
| SahihMuslim-017-001-18325 | Abu Huraira Allah be pleased with him reported that Allah Messenger ﷺ deputed a person to collect revenue from Khaibar. He brought fine quality of dates; whereupon Allah Messenger ﷺ said: Are all the dates of Khaibar like this ? He said: No. We got one sa of fine dates for two sa of inferior dates ; and similarly two sa for three sas. Thereupon Allah Messenger ﷺ said: Dont do that rather sell the inferior quality of dates for dirhams money ; and then buy the superior quality with the help of dirhams. | The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on 18 in Sahih Muslim | |
| SahihMuslim-017-001-18331 | Abu Salih reported: I heard Abu Saeed AlKhudri Allah be pleased with him said: Dinar gold for gold and dirham for dirham can be exchanged with equal for equal; but he who gives more or demands more in fact deals in interest. I sald to him: Ibn Abbas Allah be pleased with them says otherwise; whereupon he said: I met Ibn Abbas Allah be pleased with them and said: Do you see what you say; have you heard it from Allah Messenger ﷺ ; or found it in the Book of Allah; the Glorious and Majestic? He said: I did not hear it from Allah Messenger ﷺ. and I did not find it in the Book of Allah Glorious and Majestic ; but Usama Bin Zaid narrated it to me that Allah Apostle ﷺ said: There can be an element of interest in credit. | The Chapter on Precious Metals And Exchange For Other Commodities in HodHood Indexing, Chapter on 18 in Sahih Muslim | |
| SahihMuslim-017-001-18348 | Jabir Bin Abdullah Allah be pleased with them reported: Allah Messenger ﷺ bought a camel from me for two uqiyas and a dirham or two dirhams. As he reached Sirar a village near Medina ; he commanded a cow to be slaughtered and it was slaughtered; and they ate of that; and as he the Holy Prophet reached Medina he ordered me to go to the Masjid and offer two rakahs of prayer; and he measured for me the price of the camel and even made an excess payment to me. | The Chapter on Almadinah And Animal Sacrifice in HodHood Indexing, Chapter on 21 in Sahih Muslim | |
| SahihMuslim-017-001-18349 | Jabir Bin Abdullah Allah be pleased with them reported this narration from Allah Apostle ﷺ but with this variation that he said: He the Holy Prophet bought the camel from me on a stipulated price. And he did not mention two uqiyas and a dirham or two dirhams; and he comanded a cow to be slaughtered and it was slaughtered; and he then distributed its flesh. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on 21 in Sahih Muslim | |
| SahihMuslim-017-001-20899 | Usair Bin Jabir reported that when people from Yemen came to help the Muslim army at the time of jihad he asked them: Is there amongst you Uwais Bin Amir? He continued finding him out until he met Uwais. He said: Are you Uwais b.; Amir? He said: Yes. He said: Are you from the tribe of Qaran? He said: Yes. He Hadrat Umar again said: Did you suffer from leprosy and then you were cured from it but for the space of a dirham? He said: Yes. He Umar said: Is your mother living ? He said: Yes. He Umar said: I heard Allah Messenger ﷺ say: There would come to you Uwais Bin Amir with the reinforcement from the people of Yemen. He would be from Qaran; the branch of Murid. He had been suffering from leprosy from which he was cured but for a spot of a dirham. His treatment with his mother would have been excellent. If he were to take an oath in the name of Allah; He would honour that. And if it is possible for you; then do ask him to beg forgiveness for you from your Lord. So he Uwais begged forgiveness for him. Umar said: Where do you intend to go? He said: To Kufa. He Umar said: Let me write a letter for you to its governor; whereupon he Uwais said: I love to live amongst the poor people. When it was the next year; a person from among the elite of Kufa performed Hajj and he met Umar. He asked him about Uwais. He said: I left him in a state with meagre means of sustenance. Thereupon Umar said: I heard Allah Messenger ﷺ as saying: There would come to you Uwais Bin Amir; of Qaran; a branch of the tribe of Murid; along with the reinforcement of the people of Yemen. He had been suffering from leprosy which would have been cured but for the space of a dirham. His treatment with his mother would have been very kind. If he would take an oath in the name of Allah for something He would honour it. Ask him to beg forgiveness for you from Allah in case it is possible for you. So he came to Uwais and said.: Beg forgiveness from Allah for me. He Uwais said: You have just come from a sacred journey Hajj ; you; therefore; ask forgiveness for me. He the person who had performed Hajj said: Ask forgiveness for me from Allah. He Uwais again said: You have just come from the sacred journey; so you ask forgiveness for me. Uwais further said: Did you meet Umar? He said: Yes. He Uwais then begged forgiveness for him from Allah. So the people came to know about the status of religious piety of Uwais. He went away from that place. Usair said: His clothing consisted of a mantle; and whosoever saw him said: From where did Uwais get this mantle? | The Chapter on Debt And Creditors And Money in HodHood Indexing, Chapter on 55 in Sahih Muslim |
In Sunan AlTermithi
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlTermithi-017-001-7596 | Narrated Muhammad Bin Ali Bin AlHussain: That Ali Bin Abi Talib said: The Messenger of Allah ﷺ had the Aqiqah for AlHasan with one sheep; and said: O Fatimah! Shave his head and give the weight of his hair in silver as charity. He said: So I weighed it; and it was the weight of a Dirham or a bit of a Dirham. | The Chapter on Grooming The Head Hair in HodHood Indexing, Chapter on The Aqiqah With One Sheep in Sunan AlTermithi | |
| SunanAlTermithi-017-001-7704 | The Chapter on Boiling Drinks in HodHood Indexing, Chapter on What Has Been Related About Auctioning in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-7753 | The Chapter on Ignorance And Knowledge in HodHood Indexing, Chapter on Fulfill The Trust For The One Who Entrusted You in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-8268 | Ali narrated that : the Messenger of Allah said: I have exempted charity on horses and slaves. So bring charity for silver; one Dirham for every forty Dirham. There is nothing for me to collect on one hundred and ninety Dirham; so when it reaches two hundred; then five Dirham of it are due. | The Chapter on Slave As A Property in HodHood Indexing, Chapter on What Has Been Related About The Zakat On Gold And Silver in Sunan AlTermithi | |
| SunanAlTermithi-017-001-9936 | Narrated Ibn Abbas: from Tamim AlDari; regarding this Ayah: O you who believe! When death approaches any of you then take the testimony 5:106. He said: The people are innocent of it; other than myself and Adi Bin Badda. We were Christians who used to frequent AlSham before Islam. They went to AlSham for their business; and they were approached by a freed slave of Banu Sahm; who was called Budail Bin Abi Maryam; with some trade. He had a bowl they wanted made of silver; but he wanted a great deal for it. Then he became ill; and willed it to them; and he commissioned them to deliver what was left to his family. Tamim said: When he died; we took that bowl and we sold it for one-thousand Dirham. Then Adi Bin Badda and I divided it. When we went to his family to give them what was with us; they searched for the bowl and asked about it. We said: He did not leave behind other than this; nor did he give us other than this. Tamim said: When I accepted Islam; after the Messenger of Allah ﷺ had arrived in AlMadinah; I felt guilty about that; so I went to his family; and informed them about what had happened. I gave them fifty-thousand Dirham and told them my companion had the same. They took him to the Messenger of Allah ﷺ but he asked them for their proof; which they did not have; so he ordered them; to have him to take an oath in accordance with whatever the people of his religion revered; so he took the oath. Then Allah revealed: O you who believe! When death approaches any of you then take the testimony... up to His saying: Or else they would fear that oaths will be admitted after their oaths 5:106. So Amr Bin AlAs and another man stood to take an oath; and the fifty-thousand Dirham was taken from Adi Bin Badda. | The Chapter on Writing Oaths And Pledges in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi |
In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-12200 | It was knarrated that Safwan Bin Umayah said: I was sleeping in the Masjid on a Khmaishah of mine that was worth thirty dirhams; and a man came and stole it from me. The man was caught and taken to the Prophet; who ordered that his hand be cut off. I came to him and said: Will you cut off his hand for the sake of only thirty Dirhams? I will sell it to him on credit. He said: Why did you not say this before you brought him to me? | The Chapter on Hand Gestures Cutting Hands in HodHood Indexing, Chapter on Stealing Something that Is Kept In A Protected Place in Sunan AlNasai | |
| SunanAlNasai-017-001-13093 | It was narrated from Abu Saeed AlKhudri and Abu Huraira that: the Messenger of Allah appointed a man in charge of kharibar and he brought some Janib dates. The messenger of Allah said; Are all the dates if khaibar like this? He said: No by Allah; O Messenger of Allah we take a Sa of these for two for three Sas of other types of dates. The messenger of Allah said: do not do that Sell the mixed dates for Dirhams then buy the Janib dates with the Dirhams ; | The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on Selling Dates for Dates Of Different Quality in Sunan AlNasai | |
| SunanAlNasai-017-001-13095 | A Abu Sa eed AlKhudri said: We used to be given mixed dates during the time of the Messenger of Allah and we would sell two Sa s for one Sa News of that reached the Messenger of Allah and he said Do not sell two Sa s of dates for a Sa; or two Sa s of wheat for s Sa or a Dirham for two Dirhams. ; | The Chapter on Food And Meals in HodHood Indexing, Chapter on Selling Dates for Dates Of Different Quality in Sunan AlNasai | |
| SunanAlNasai-017-001-13096 | Abu Sa eed said: We used to sell two Sa s of mixed dates for a Sa but the Prophet said Do not sell two Sa s dates for a Sa or two Sa s wheat or a Sa or two Dirhams for a Dirham. ; | The Chapter on Food And Dates in HodHood Indexing, Chapter on Selling Dates for Dates Of Different Quality in Sunan AlNasai | |
| SunanAlNasai-017-001-13107 | It was narrated from Abu Huraira that the Messenger of Allah said: Dinar for Dinar Dirham for Dirham; no difference between them. | Chapter on Selling Dinars For Dinars in Sunan AlNasai | |
| SunanAlNasai-017-001-13108 | It was narrated that Mujahid said: Umar said: Dinar for Dinar; Dirham for Dirham; no difference between them; this is the obligation that our Prophet enjoined upon us. | The Chapter on Enjoining Obligations in HodHood Indexing, Chapter on Selling Dirhams For Dirhams in Sunan AlNasai | |
| SunanAlNasai-017-001-13122 | It was narrated that Ibn Umar said: I used to sell camels at AlBaqi and I would sell Dinars in exchange for Dirhams. I came to the Prophet in the house of Hafsah and said: O Messenger of Allah; I want to ask you: I sell camels in AlBaqi and I sell Dinars in exchange for Dirhams. He said: There is nothing wrong with it if you take the price on that day; unless you depart when there is still unfinished business between you both buyer and seller. | The Chapter on Good Manners And Selling in HodHood Indexing, Chapter on Selling Silvder For Gold And Selling Gold For Silver in Sunan AlNasai | |
| SunanAlNasai-017-001-13124 | It was narrated from Saeed Bin Jubair that: he did not like to exchange Dinars for Dirhams or Dirhams for Dinars. | Chapter on Exchanging Silver For Gold And Gold For Silver And Mentioning The Different Wordings Reported In The Narration Of Ibn Umar in Sunan AlNasai | |
| SunanAlNasai-017-001-14319 | It was narrated that Aisha said: The Messenger of Allah did not leave behind a Dirham or a Dinar; or a sheep or a camel; and he did not leave any will. Jafar did not mention Dinar or Dirham. | The Chapter on Zakat Of Live Stock in HodHood Indexing, Chapter on Did The Prophet Make A Will in Sunan AlNasai | |
| SunanAlNasai-017-001-14717 | It was narrated from Anas Bin Malik that Abu Bakar wrote to them: This is the obligation of Sadaqah which the Messenger of Allah enjoined upon the Muslims; as Allah ; the Mighty and Sublime; commanded the Messenger of Allah.Whoever is asked for it in the manner explained in the letter of Abu Bakar ; let him give it; and whoever is asked for more than that; let him not give it. When there are less than twenty-five camels; for every five camels; one sheep is to be given. If the number reaches twenty five; then a Bint Makhad a one-year old camel is due; up to thirty-five. If a Bint Makhad is not available; then a Bin Labun a two-year old male camel. If the number reaches thirty-six; then a Bint Labun a two-yer-old camel is due; up to forty-five. If the number reaches forty-six; then a Hiqqqah a three-year-old camel that has been bred from a stallion camel is due; up to sixty. If the number reaches sixty-one; then a Jadhah a four-year-old camel is due; up to seventy-six; then two Bint Labuns two-year-old camels0 are due; up to ninety. If the number reaches ninety-one; then two Hiqqahs three-year-old camels that have been bred from stallion camels are due; up to one hundred and twenty. If there are more than one hundred and twenty; then for every forty a Bint Labun; and for every fifty a Hiqqah. In the event that a person does not have a camel of the age specified according to the Hiaqah regulations; then if a person owes a Jadhah as Sadaqah but he does not have a Jadhah; then a Hiqqah should be accepted from him; and he should give two sheep along with it if they are available; or twenty Dirhams; If he owes a Hiqqah as Sadaqah and he does not have Hiqqah but he has a Jadhah; then if should be accepted from him; and the Zakah collector should give him twenty Dirhams; or two sheep if they are available. If a person owes a Hiqqah as Sadaqah and he does not have one; but he has a Bint Labun; it should be accepted from him; and he should give two sheep along with it if they are available; or twenty Dirhams. If a person owes a Bint Labun as Sadaqah but he only has a Hiqaah; then it should be accepted from him and the Zakah collector should give him twenty Dirhams; or two sheep. If a person owes a Bint Labun as Sadaqah but he only has a Bint Makhad; then it should be accepted from him; and he should be accepted from him; and he should give two sheep along with it if they are available; or twenty Dirhams. If a person owes a Bint Makhad as Sadaqah but he only has a Bint Labun; a male; it should be accepted from him; and he does not have to give anything else along with it. If a person has only four camels he does not have to give anything unless their owner wants to. With regard to the Sadaqah on grazing sheep; if there are forty; then one sheep is due upon them; up to one hundred and twenty. If there is one more; then two sheep are due; up to two hundred. If there is one more; then three sheep are due; up to three hundred. If there are more than that; then for every hundred; one sheep is due. No feeble; defective or male sheep should be taken as Sadaqah unless the Zakah collector wishes. Do not combine separate flocks or separate combined flocks for fear of Sadaqah. Each partner who has a share in a combined flock should pay the Sadaqah in proportion to his shares. If a man flock is one less than forty sheep; then nothing is due from them; unless their owner wishes. With regard to silver; one-quarter of one-tenth; and if there are only one hundred and ninety Dirhams; no Zakah is due unless the owner wishes. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Zakah On Cannels in Sunan AlNasai | |
| SunanAlNasai-017-001-14725 | It was narrated from Anas Bin Malik that Abu Bakar; may Allah be pleased with him; wrote to him: This is the obligation of Sadaqah which the Messenger of Allah enjoined upon the Muslims; as Allah commanded the Messenger of Allah Whoever is asked for it in the manner explained in the letter of Abu Bakar ; let him give it; and whoever is asked for more than that; let him not give it. When there are less than twenty-five camels; for every five camels; one sheep is to be given. If the number reaches twenty-five; then a Bint Makhad a one-year-old camel is due; up to thirty-five. If a Bint Makhad a one-year-old male camel. If the number reaches thirty-six; then a Bint Labun a two-year-old camel is due; up to forty five. If the number reaches forty-six; then a Hiqqah a three year old camel that was bred by a stallion camel is due; up to sixty. If the number reaches sixty-one; then a Jadhah a four-year-old camel is due; up to seventy-five. If the number reaches seventy-six; then two Bint Labun are due; up to ninety. If the number reaches ninety-one; then two Hiqqahs that have been bred by stallion camels are due; up to one hundred and twenty. If there are more than one hundred and twenty; then for every forty a Bint Labun and for every fifty a Hiqqah. In the event that a person does not have a camel of the age specified according to the Sadaqah regulation; then if a person owes a Jadhah but he has a Hiqqah; then the Hiqqah should be accepted from him and he should give two sheep along with it if they are available; or twenty Dirhams. If a person owes a Hiqqah as Sadaqah but he only has a Jadhah; then it shold be accepted from him; and the Zakah collector should give him twenty Dirhams or two sheep. If a person owes a Hiqqah and does not have one but he has a Bint Labun; it should be accepted from him; and he should give two sheep along with it; if they are available; or twenty Dirhams. If a person owes a Bint Labun as Sadaqah but he only has a Hiqqah; it should be accepted from him; and the Zakah collector should give him twenty Dirhams or two sheep. If a person owes a Bint Labun as Sadaqah and he does not have a Bint Labun; but he has a Bint Makhad. It should be accepted from him; and he should give two sheep along with it; if they are available; or twenty Dirhams. If a person owes a Bint Makhad as Sadaqah but he only has a Bint Labun; a male; it shold be accepted from him and nothing else need be given with it. If a person has only four camels; then nothing is due on them; unless their owner wishes to give something. With regard to the Sadaqah of grazing sheep; if there are forty then one sheep is due; up to one hundred and twenty. If there is one more than that; then two sheep are due; up to two hundred. If there is one more than that; then three sheep are due; up to three hundred. If there is one more than that; then for every hundred one sheep is due; and no decrepit or defecting sheep or male sheep should be taken as Sadaqah unless the Zakah collector wishes. Do not combine separate flocks or separate combined flocks for fear of Sadaqah; Each partner who has a share in a combined flock shold pay Sadaqah in proportion to his shares. If a man flock is one less than forty sheep; then nothing is due from them unless their owner wishes. With regard to silver; one-quarter of one-tenth; and if there are only one hundred and ninety; nothing is due unless the owner wishes. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Zakah On Sheep in Sunan AlNasai | |
| SunanAlNasai-017-001-14797 | It was narrated from Abu Huraira that the Messenger of Allah said: A Dirham surpassed a hundred thousand Dirhams. They said: How? He said: A man had two Dirhams and gave one in charity; and another man went part of his wealth and took out a hundred thousand Dirhams and gave them in charity. | The Chapter on The Choice Of Gifts in HodHood Indexing, Chapter on The Poor Might in Sunan AlNasai | |
| SunanAlNasai-017-001-14798 | It was narrated that Abu Huraira said: The Messenger of Allah said: A Dirham was better than a hundred thousand Dirhams. They said: O Messenger of Allah; how? He said: A man had two Dirhams and gave one in charity; and another man went to part of his wealth and took out a hundred thousand Dirhams and gave them in charity. | The Chapter on The Choice Of Gifts in HodHood Indexing, Chapter on The Poor Might in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-24574 | Sahl Bin Sad said : Ali Bin Abi Talib entered upon Fatimah whileHassan and Husain were crying. He asked: Why are they crying? She replied: Due to hunger. Ali went out and found a dinar in the market. He then came to Fatima and told her about it. She said: Go to such and such a Jew and get some flour for us. He came to the Jew and purchased flour with it. He said : Are you the son-in-law of him who believes that he is the Messenger of Allah. He said : Yes. The Jew said : Have your dinar with you and you will get the flour. Ali then went out and came to Fatima. He told her about the matter. She then said: Go to such and such a butcher and get some meat for us for a dirham. Ali went out and pawned the dinar for a dirham with him and got the meat; and brought it to her. She then kneaded the flour; put the utensil on fire and baked the bread. She sent for her father : i.e. the Prophet SWAS. He came to them. She said to him : Messenger of Allah; I tell you all the matter. If you think it is lawful for us; we shall eat it and you will eat with us. She said: The matter is such and such. He said: eat in the name of Allah. So they ate it. While they were eating at their place; a boy cried adguring in the name of Allah and Islam: He was searching the dinar. The Messenger of Allah SWAS commanded and he was called in. He asked him. The boy replied; I lost it somewhere in the market. The Prophet SWAS said : Ali; go to the butcher and tell him that the Messenger of Allah SWAS has asked you : send the dinar to me and one dirham of yours will be due on me. The butcher returned it and the Messenger of Allah SWAS handed it to him the boy. | The Chapter on Food And Invitations in HodHood Indexing, Chapter on Finds in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25157 | Habib AlMaliki said: A man said to Imran Ibn Husayn: Abu Nujayd; you narrate to us traditions whose basis we do not find in the Quran. Thereupon; Imran got angry and said to the man: Do you find in the Quran that one dirham is due on forty dirhams as Zakat ; and one goat is due on such-and-such number of goats; and one camel will be due on such-and-such number of camels? He replied: No. He said: From whom did you take it? You took it from us; from the Messenger of Allah ﷺ. He mentioned many similar things. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Property On Which Zakat Is Payable in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25163 | Narrated Hammad : I took a letter from Thumamah Bin Abdullah Bin Anas. He presumed that Abu Bakr had written it for Anas when he sent him to AlBahrain as a collector of zakat. This letter was stamped with the stamp of the Messenger of Allah ﷺ and was written by Abu Bakr for him Anas. This letter goes This is the obligatory sadaqah zakat which the Messenger of Allah ﷺ imposed on Muslims which Allah commanded his Prophet ﷺ to impose. Those Muslims who are asked for the proper amount must give it; but those who are asked for more than that must not give it. For less than twenty five Camels a goat is to be given for every five Camels. When they reach twenty five to thirty five; a she Camel in her second year is to be given. If there is no she Camel in her second year; a male Camel in its third year is to be given. When they reach thirty six to forty five; a she Camel in her third year is to be given. When they reach forty six to sixty ; a she Camel in her fourth year which is ready to be covered by a stallion is to be given. When they reach sixty one to seventy five; a she Camel in her fifth year is to be given. When they reach seventy six to ninety; two she Camel in their third year are to be given. When they reach ninety one to a hundred and twenty; two she Camels in their fourth year are ready to be covered by a stallion are to be given. When they exceed a hundred and twenty; a she Camel in her third year is to be given for every forty and a she Camel in her fourth year for every fifty Camels. In case the ages of the Camel vary in the payment of obligatory sadaqah zakat If anyone whose Camels reach the number on which a she Camel in her fifth year is payable does not possess one but possess one in her fourth year; that will be accepted from him along with two goats if he can conveniently give them; or else twenty dirhams. If anyone whose Camels reach the number on which a she Camel in her fourth year is payable does not possess but possesses one in her fifth year; that will be accepted from him; and the collector must give him twenty dirhams or two goats. If anyone whose Camels reach the number on which a she Camel in her fourth year is payable possesses only one in her third year; that will be accepted from him.Abu Dawud said From here I could not retain accurately from Mousa as I liked And he must give along with it two goats if he can conveniently give them; or else twenty dirhams. If anyone whose Camels reach the number on which a she Camel in her third year is payable possesses only one in her fourth year; that will be accepted from him. Abu Dawud said I was doubtful up to here; and retained correctly onward and the collector must give him twenty dirhams or two goats. If anyone whose Camels reach the number on which a she Camel in her third year is payable does not possess one but possesses one in her second year; that will be accepted from him; but he must give two goats or twenty dirhams. Anyone whose Camels reach the number on which a she Camel in her second year is payable does not possess one but possesses a male Camel in its third year; that will be accepted from him; and nothing extra will be demanded along with it. If anyone possesses only four Camels; no zakat will be payable on them unless their owner wishes. If the numbers of the pasturing goats reach forty to one hundred and twenty; one goat is to be given. Over one hundred and twenty up to two hundred; two goats are to be given. If they exceed two hundred reaching three hundred; three goats are to be given. If they exceed three hundred; a goat is to be for every hundred. An old sheep; one with a defect in the eye; or a male goat is not to be accepted as sadaqah zakat unless the collector wishes. Those which are in separate flocks are not to be brought together and those which are in one flock are not to be separated from fear of sadaqah zakat. Regarding what belongs to two partners; they can make claims for restitution from one another with equity; If a mans pasturing animals are less than forty; no sadaqah zakat is due on them unless their owner wishes. On sliver dirhams a fortieth is payable; but if there are only a hundred and ninety; nothing is payable unless their owner wishes. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Zakat On Pasturing Animals in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25168 | AlHarith AlAwar reported from Ali. Zuhayr said: I think; the Prophet ﷺ said: Pay a fortieth. A dirham is payable on every forty; but you are not liable for payment until you have accumulated two hundred dirhams. When you have two hundred dirhams; five dirhams are payable; and that proportion is applicable to larger amounts. Regarding sheep; for every forty sheep up to one hundred and twenty; one sheep is due. But if you possess only thirty-nine; nothing is payable on them. He further narrated the tradition about the sadaqah zakat on sheep like that of AlZuhri. Regarding cattle; a yearling bull calf is payable for every thirty; and a cow in her third year for forty; and nothing is payable on working animals. Regarding the zakat on camels; he mentioned the rates that AlZuhri mentioned in his tradition. He said: For twenty-five camels; five sheep are to be paid. If they exceed by one; a camel in her second year is to be given. If there is no camel in her second year; a male camel in its third year is to be given; up to thirty-five. If they exceed by one a camel in her third year is to be given; up to forty-five. If they exceed by one; a camel in her fourth year which is ready to be covered by a bull-camel is to be given. He then transmitted the rest of the tradition like that of AlZuhri. He continued: If they exceed by one; i.e. they are ninety-one to hundred and twenty; two camels in their fourth year; which are ready to be covered by a bull-camel; are to be given. If there are more camels than that; a camel in her fourth year is to be given for every fifty. Those which are in one flock are not to be separated; and those which are separate are not to be brought together. An old sheep; one with a defect in the eye; or a billy goat is not to be accepted as a sadaqah unless the collector is willing. As regards agricultural produce; a tenth is payable on that which is watered by rivers or rain; and a twentieth on that which is watered by draught camels. The version of Aasi m and AlHarith says: Sadaqah zakat is payable every year. Zuhayr said: I think he said Once a year. The version of Aasi m has the words: If a camel in her second year is not available among the camels; nor is there a bull-camel in its third year; ten dirhams or two goats are to be given. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Zakat On Pasturing Animals in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25169 | Narrated Ali Ibn Abu Talib: The Prophet ﷺ said: When you possess two hundred dirhams and one year passes on them; five dirhams are payable. Nothing is incumbent on you; that is; on gold; till it reaches twenty dinars. When you possess twenty dinars and one year passes on them; half a dinar is payable. Whatever exceeds; that will be reckoned properly. The narrator said: I do not remember whether the words that will be reckoned properly were uttered by All himself or he attributed them to the Prophet ﷺ. No zakat is payable on property till a year passes on it. But Jarir said: Ibn Wahb sub-narrator added to this tradition from the Prophet ﷺ : No zakat is payable on property until a year passes away on it. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Zakat On Pasturing Animals in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25170 | Narrated Ali Ibn Abu Talib: The Prophet ﷺ said: I have given exemption regarding horses and slaves; with regard to coins; however; you must pay a dirham for every forty dirhams ; but nothing is payable on one hundred and ninety. When the total reaches two hundred; five dirhams are payable.Abu Dawud said: AlAmash transmitted this tradition from Abu Ishaq like the one transmitted by Abu Awanah. This tradition has also been narrated by Shaiban; Abu Muawiyah and Ibrahim Bin Tahman from Abu Ishaq from AlHarith on the authority of Ali from the Prophet ﷺ to the same effect. The tradition reported by AlNufail has also been narrated by Shubah; Sufyan; and others from Abu Ishaq from Aasi m from Ali; But they did not attribute it to the Prophet ﷺ. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Zakat On Pasturing Animals in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25224 | Narrated Abu Saeed AlKhudri: The Prophet ﷺ said: If anyone begs when he has something equivalent to an uqiyah in value; he has begged immoderately. So I said: My camel; Yaqutah; is better than an uqiyah. The version of Hisham goes: better than forty dirhams. So I returned and did not beg anything from him. Hisham added in his version: An uqiyah during the time of the Messenger of Allah ﷺ was equivalent to forty dirhams. | The Chapter on Wealth And Begging in HodHood Indexing, Chapter on To Whom Zakat Is To Be Paid And The Definition Of A Wealthy Person in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25237 | Narrated Anas Ibn Malik: A man of the Ansar came to the Prophet ﷺ and begged from him. He the Prophet asked: Have you nothing in your house? He replied: Yes; a piece of cloth; a part of which we wear and a part of which we spread on the ground ; and a wooden bowl from which we drink water. He said: Bring them to me. He then brought these articles to him and he the Prophet took them in his hands and asked: Who will buy these? A man said: I shall buy them for one dirham. He said twice or thrice: Who will offer more than one dirham? A man said: I shall buy them for two dirhams. He gave these to him and took the two dirhams and; giving them to the Ansari; he said: Buy food with one of them and hand it to your family; and buy an axe and bring it to me. He then brought it to him. The Messenger of Allah ﷺ fixed a handle on it with his own hands and said: Go; gather firewood and sell it; and do not let me see you for a fortnight. The man went away and gathered firewood and sold it. When he had earned ten dirhams; he came to him and bought a garment with some of them and food with the others. The Messenger of Allah ﷺ then said: This is better for you than that begging should come as a spot on your face on the Day of Judgment. Begging is right only for three people: one who is in grinding poverty; one who is seriously in debt; or one who is responsible for compensation and finds it difficult to pay. | The Chapter on Alansar And Dirhams in HodHood Indexing, Chapter on Situations Where Begging Is Allowed And Where It Is Not Allowed in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25759 | Narrated Amr Bin Suhaib: On his father authority; said that his grandfather reported that the value of the blood-money at the time of the Messenger of Allah ﷺ was eight hundred dinars or eight thousand dirhams; and the blood-money for the people of the Book was half of that for Muslims. He said: This applied till Umar Allah be pleased with him became caliph and he made a speech in which he said: Take note! Camels have become dear. So Umar fixed the value for those who possessed gold at one thousand dinars; for those who possessed silver at twelve thousand dirhams ; for those who possessed cattle at two hundred cows; for those who possessed sheep at two thousand sheep; and for those who possessed suits of clothing at two hundred suits. He left the blood-money for dhimmis protected people as it was; not raising it in proportion to the increase he made in the blood-wit. | The Chapter on Live Stock Possession in HodHood Indexing, Chapter on The Amount Of The Diyah in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26590 | Narrated Safwan Bin Umayah: I was sleeping in the Masjid on a cloak mine whose price was thirty dirhams. A man came and pinched it away from me. The man was seized and brought to the Messenger of Allah ﷺ. He ordered that his hand should be cut off. I came to him and said: Do you cut off only for thirty dirhams ? I sell it to him and make the payment of its price a loan ? He said: Why did you not do so before bringing him to me ?Abu Dawud said: Zaidah has also transmitted it from Simak from Juayd Ibn Hujayr. He said: Safwan slept. Mujahid and Tawus said: While he was sleeping a thief came and stole the cloak from beneath his head. The version of Abu Salamah Ibn Abdulrahman has: He snatched it away from beneath his head and he awoke. He cried and he the thief was seized. AlZuhri narrated from Safwan Ibn Abdullah. His version has: He slept in the Masjid and used his cloak as pillow. A thief came and took his cloak. The thief was seized and brought to the Prophet ﷺ. | The Chapter on Garments And Perfumes in HodHood Indexing, Chapter on One who steals a thing from a place where it is protected in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28032 | Narrated Qudamah Ibn Wabirah: The Prophet ﷺ said: If anyone omits the Friday prayer without excuse; he must give one dirham or half a dirham; or one sa or half a sa of wheat; in alms.Abu Dawud said: Saeed Bin Bashir reported this tradition in a like manner; except that he narrated one mudd or half mudd instead of sa. He narrated it from Samurah.Abu Dawud said: I heard Ahmad Bin Hanbal being asked about the differences over the narration of this Hadith. He said: Hammam has a stronger memory - in my opinion - than Ayoub. | The Chapter on Inheritance And Grandmothers in HodHood Indexing, Chapter on The Expiation Of One Who Leaves It in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28756 | Narrated Abdullah Ibn Masud: Muhammad Ibn AlAshath said: AlAshath bought slaves of booty from Abdullah Ibn Masud for twenty thousand dirhams. Abdullah asked him for payment of their price. He said: I bought them for ten thousand dirhams. Abdullah said: Appoint a man who may adjudicate between me and you. AlAshath said: I appoint you between me and yourself. Abdullah said: I heard the Messenger of Allah ﷺ say: If both parties in a business transaction differ on the price of an article ; and they have witness between them; the statement of the owner of the article will be accepted as correct or they may annul the transaction. | The Chapter on Financial Transaction And Lands in HodHood Indexing, Chapter on If Two Parties Dispute The Item Remains Where It Was in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28779 | Narrated Yousif Ibn Malik AlMakki: I used to write the account of the expenditure incurred on orphans who were under the guardianship of so-and-so. They cheated him by one thousand dirhams and he paid these this amount to them. I then got double the property which they deserved. I said to the man: Take one thousand dirhams which they have taken from you by cheating. He said: No; my father has told me that he heard the Messenger of Allah ﷺ say: Pay the deposit to him who deposited it with you; and do not betray him who betrays you. | The Chapter on Angeles And Good Deeds And Remembrance in HodHood Indexing, Chapter on Regarding A Man Who Takes His Right From Something That Is Under His Control in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28844 | Narrated Abdullah Ibn Umar: I used to sell camels at AlBaqi for dinars and take dirhams for them; and sell for dirhams and take dinars for them. I would take these for these and give these for these. I went to the Messenger of Allah ﷺ who was in the house of Hafsah. I said: Messenger of Allah ; take it easy; I shall ask you a question : I sell camels at AlBaqi. I sell them for dinars and take dirhams and I sell for dirhams and take dinars. I take these for these; and give these for these. The Messenger of Allah ﷺ then said: There is no harm in taking them at the current rate so long as you do not separate leaving something to be settled. | The Chapter on Camels And Herdsmen And Almedinah in HodHood Indexing, Chapter on Regarding Paying With Gold For A Price In Silver in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28953 | Narrated Abu Saeed AlKhudri: The Prophet ﷺ said: A man giving a dirham as sadaqah charity during his life is better than giving one hundred dirhams as sadaqah charity at the moment of his death. | The Chapter on Life And Death And Charity in HodHood Indexing, Chapter on What Has Been Related About It Being Disliked To Cause Harm With The Will in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34791 | Yahya related to me from Malik from Abdullah Ibn Abi Bakr from his father from Amra bint Abdulrahman that a thief stole a citron in the time of Uthman Uthman Ibn Affan ordered its value to be estimated and it was estimated at three dirhams at the rate of exchange of twelve dirhams for the dinar; so Uthman cut off his hand. | The Chapter on Fornication And Adultery Legal Punishment in HodHood Indexing, The Book of Sadaqa in Muwata Malik | |
| MuwataMalik-017-001-34793 | Yahya related to me from Malik from Abdullah Ibn Abi Bakr Ibn Hazim that Amra bint Abdulrahman said; Aisha; the wife of the Prophet; may Allah bless him and grant him peace; went out to Makka and she had two girl mawlas of hers and a slave belonging to the sons of Abdullah Ibn Abi Bakr AlSiddiq. She sent a figured cloak with the two mawlas which was sewn up in a piece of green cloth. Amra continued; The slave took it and unstitched it and took out the cloak. In its place; he put some felt or skin and sewed it up again. When the mawla girls came to Madina; they gave it to his people. When they opened it; they found felt in it and did not find the cloak. They spoke to the two women and they spoke to Aisha; the wife of the Prophet; may Allah bless him and grant him peace; or they wrote to her and suspected the slave. The slave was asked about it and confessed. Aisha; the wife of the Prophet; may Allah bless him and grant him peace; gave the order and his hand was cut off. Aisha said; A thief hand is cut off for a quarter of a dinar and upwards. Malik said; The limit I prefer above which cutting off the hand is obliged is three dirhams; whether the exchange is high or low. That is because the Messenger of Allah; may Allah bless him and grant him peace; cut off the hand of a thief for a shield whose value was three dirhams; and Uthman Ibn Affan cut off the hand of a thief for a citron which was estimated at three dirhams. This is what I prefer of what I have heard on the matter. | The Chapter on Peace And Charity in HodHood Indexing, The Book of Sadaqa in Muwata Malik | |
| MuwataMalik-017-001-34852 | Yahya related to me from Malik that Rabia Ibn Abi Abdulrahman said; The slave of fair complexion and excellence is estimated at fifty dinars or six hundred dirhams. The blood-money of a free muslim woman is five hundred dinars or six thousand dirhams. Malik said; The blood-money of the foetus of a free woman is a tenth of her blood-money. The tenth is fifty dinars or six hundred dirhams. Malik said; I have not heard anyone dispute that there is no slave in compensation for the foetus until it leaves its mother womb and falls still-born from her womb. Malik said; I heard that if the foetus comes out of its mother womb alive and then dies; the full blood-money is due for it. Malik said; The foetus is not alive unless it cries at birth. If it comes out of its mother womb and cries out and then dies; the complete blood-money is due for it. We think that the slave- girl foetus has a tenth of the price of the slave-girl. Malik said; When a woman murders a man or woman; and the murderess is pregnant; retaliation is not taken against her until she has given birth. If a woman who is pregnant is killed intentionally or unintentionally; the one who killed her is not obliged to pay anything for her foetus. If she is murdered; then the one who killed her is killed and there is no blood-money for her foetus. If she is killed accidentally; the tribe obliged to pay on behalf of her killer pays her blood-money; and there is no blood-money for the foetus. Yahya related to me; Malik was asked about the foetus of the christian or jewish woman which was aborted. He said; I think that there is a tenth of the blood-money of the mother for it. | The Chapter on Money And Inheritance In Crimes And Felonies in HodHood Indexing, The Book of General Subjects in Muwata Malik | |
| MuwataMalik-017-001-34946 | Malik related to me from Hisham Ibn Urwa from his father from Yahya Ibn Abdulrahman Ibn Hatib that some slaves of Hatib stole a camel belonging to a man from the Muzayna tribe and they slaughtered it. The case was brought before Umar Ibn AlKhattab; and Umar ordered Kathir Ibn AlSalt to cut off their hands. Then Umar said to Habib; I think you must be starving them; and he added; By Allah! I will make you pay such a fine that it will be heavy for you. He enquired of the man from the Muzayna tribe; What was the price of your camel? The Muzayni said; By Allah; I refused to sell her for 400 dirhams. Umar said; Give him 800 dirhams. Yahya said that he heard Malik say; Doubling the price is not the behaviour of our community. What people have settled on among us is that the man is obliged to pay the value of the camel or animal on the day he took it. | The Chapter on Arab Tribes, The Desert And Bedouins in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik | |
| MuwataMalik-017-001-34950 | Yahya said that he heard Malik say; If a man buys a garment which has a defect; a burn or something else; which the seller knows about and that is testified against him or he confirms it; and the man who has bought it causes a new tear which decreases the price of the garment; and then he learns about the original defect; he can return it to the seller and he is not liable for his tearing it. If a man buys a garment which has a defect of a burn or flaw; and the one who sold it to him claims that he did not know about it; and the buyer has cut the garment or dyed it; then the buyer has an option. If he wishes; he can have a reduction according to what the burn or flaw detracts from the price of the garment and he can keep the garment; or if he wishes to pay damages for what the cutting or dyeing has decreased of the price of the garment and return it; he can do so. If the buyer has dyed the garment with a dye which increases the value; the buyer has an option. If he wishes; he has a reduction from the price of the garment according to what the defect diminishes or if he wishes to become a partner with the one who sold the garment he does so. The price of the garment with a burn or flaw is looked at. If the price is ten dirhams; and the amount by which the dyeing increased the value is five dirhams; then they are partners in the garment; each according to his share. In this reckoning is the amount by which the dyeing increases the price of the garment. | The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik | |
| MuwataMalik-017-001-34975 | Malik said; The best of what I have heard about a mukatab who injures a man so that blood-money must be paid; is that if the mukatab can pay the blood-money for the injury with his kitaba; he does so; and it is against his kitaba. If he cannot do that; and he cannot pay his kitaba because he must pay the blood-money of that injury before the kitaba; and he cannot pay the blood-money of that injury; then his master has an option. If he prefers to pay the blood-money of that injury; he does so and keeps his slave and he becomes an owned slave. If he wishes to surrender the slave to the injured; he surrenders him. The master does not have to do more than surrender his slave. Malik spoke about people who were in a general kitaba and one of them caused an injury which entailed blood-money. He said; If any of them does an injury involving blood-money; he and those who are with him in the kitaba are asked to pay all the blood-money of that injury. If they pay; they are confirmed in their kitaba. If they do not pay; and they are incapable then their master has an option. If he wishes; he can pay all the blood-money of that injury and all the slaves revert to him. If he wishes; he can surrender the one who did the injury alone and all the others revert to being his slaves since they could not pay the blood-money of the injury which their companion caused. Malik said; The way of doing things about which there is no dispute among us; is that when a mukatab is injured in some way which entails blood-money or one of the mukatab children who is written with him in the kitaba is injured; their blood-money is the blood-money of slaves of their value; and what is appointed to them as their blood-money is paid to the master who has the kitaba and he reckons that for the mukatab at the end of his kitaba and there is a reduction for the blood-money that the master has taken for the injury. Malik said; The explanation of that is say; for example; he has written his kitaba for three thousand dirhams and the blood-money taken by the master for his injury is one thousand dirhams. When the mukatab has paid his master two thousand dirhams he is free. If what remains of his kitaba is one thousand dirhams and the blood-money for his injury is one thousand dirhams; he is free straightaway. If the blood-money of the injury is more than what remains of the kitaba; the master of the mukatab takes what remains of his kitaba and frees him. What remains after the payment of the kitaba belongs to the mukatab. One must not pay the mukatab any of the blood- money of his injury in case he might consume it and use it up. If he could not pay his kitaba completely he would then return to his master one eyed; with a hand cut off; or crippled in body. His master only wrote his kitaba against his property and earnings; and he did not write his kitaba so that he would take the blood-money for what happened to his child or to himself and use it up and consume it. One pays the blood-money of injuries to a mukatab and his children who are born in his kitaba; or their kitaba is written; to the master and he takes it into account for him at the end of his kitaba. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-34984 | Malik said; The best of what I have heard about a mukatab whose master frees him at death; is that the mukatab is valued according to what he would fetch if he were sold. If that value is less than what remains against him of his kitaba; his freedom is taken from the third that the deceased can bequeath. One does not look at the number of dirhams which remain against him in his kitaba. That is because had he been killed; his killer would not be in debt for other than his value on the day he killed him. Had he been injured; the one who injured him would not be liable for other than the blood-money of the injury on the day of his injury. One does not look at how much he has paid of dinars and dirhams of the contract he has written because he is a slave as long as any of his kitaba remains. If what remains in his kitaba is less than his value; only whatever of his kitaba remains owing from him is taken into account in the third of the property of the deceased. That is because the deceased left him what remains of his kitaba and so it becomes a bequest which the deceased made. Malik said; The illustration of that is that if the price of the mukatab is one thousand dirhams; and only one hundred dirhams remain of his kitaba; his master leaves him the one hundred dirhams which complete it for him. It is taken into account in the third of his master and by it he becomes free. Malik said that if a man wrote his slave a kitaba at his death; the value of the slave was estimated. If there was enough to cover the price of the slave in one third of his property; that was permitted for him. Malik said; The illustration of that is that the price of the slave is one thousand dinars. His master writes him a kitaba for two hundred dinars at his death. The third of the property of his master is one thousand dinars; so that is permitted for him. It is only a bequest which he makes from one third of his property. If the master has left bequests to people; and there is no surplus in the third after the value of the mukatab; one begins with the mukatab because the kitaba is setting free; and setting free has priority over bequests. When those bequests are paid from the kitaba of the mukatab; they follow it. The heirs of the testator have a choice. If they want to give the people with bequests all their bequests and the kitaba of the mukatab is theirs; they have that. If they refuse and hand over the mukatab and what he owes to the people with bequests they can do that; because the third commences with the mukatab and because all the bequests which he makes are as one. If the heirs then say; What our fellow bequeathed was more than one third of his property and he has taken what was not his; Malik said; His heirs choose. It is said to them; Your companion has made the bequests you know about and if you would like to give them to those who are to receive them according to the deceased bequests; then do so. If not; hand over to the people with bequests one third of the total property of the deceased. Malik continued; If the heirs surrender the mukatab to the people with bequests; the people with bequests have what he owes of his kitaba. If the mukatab pays what he owes of his kitaba; they take that in their bequests according to their shares. If the mukatab cannot pay; he is a slave of the people with bequests and does not return to the heirs because they gave him up when they made their choice; and because when he was surrendered to the people with bequests; they were liable. If he died; they would not have anything against the heirs. If the mukatab dies before he pays his kitaba and he leaves property which is more than what he owes; his property goes to the people with bequests. If the mukatab pays what he owes; he is free and his wala returns to the paternal relations of the one who wrote the kitaba for him. Malik spoke about a mukatab who owed his master ten thousand dirhams in his kitaba; and when he died he remitted one thousand dirhams from it. He said; The mukatab is valued and his value is taken into consideration. If his value is one thousand dirhams and the reduction is a tenth of the kitaba; that portion of the slave price is one hundred dirhams. It is a tenth of the price. A tenth of the kitaba is therefore reduced for him. That is converted to a tenth of the price in cash. That is as if he had had all of what he owed reduced for him. Had he done that; only the value of the slave - one thousand dirhams - would have been taken into account in the third of the property of the deceased. If that which he had remitted is half of the kitaba; half the price is taken into account in the third of the property of the deceased. If it is more or less than that; it is according to this reckoning. Malik said; When a man reduces the kitaba of his mukatab by one thousand dirhams at his death from a kitaba of ten thousand dirhams; and he does not stipulate whether it is from the beginning or the end of his kitaba; each instalment is reduced for him by one tenth. Malik said; If a man remits one thousand dirhams from his mukatab at his death from the beginning or end of his kitaba; and the original basis of the kitaba is three thousand dirhams; the mukatab cash value is estimated. Then that value is divided. That thousand which is from the beginning of the kitaba is converted into its portion of the price according to its proximity to the term and its precedence and then the thousand which follows the first thousand is according to its precedence also until it comes to its end; and every thousand is paid according to its place in advancing and deferring the term because what is deferred of that is less in respect of its price. Then it is placed in the third of the deceased according to whatever of the price befalls that thousand according to the difference in preference of that; whether it is more or less; then it is according to this reckoning. Malik spoke about a man who willed a man a fourth of a mukatab or freed a fourth; and then the man died and the mukatab died and left a lot of property; more than he owed. He said; The heirs of the first master and the one who was willed a fourth of the mukatab are given what they are still owed by the mukatab. Then they divide what is left over; and the one willed a fourth has a third of what is left after the kitaba is paid. The heirs of his master gets two-thirds. That is because the mukatab is a slave as long as any of his kitaba remains to be paid. He is inherited from by the possession of his person. Malik said about a mukatab whose master freed him at death; If the third of the deceased will not cover him; he is freed from it according to what the third will cover and his kitaba is decreased according to that. If the mukatab owed five thousand dirhams and his value is two thousand dirhams cash; and the third of the deceased is one thousand dirhams; half of him is freed and half of the kitaba has been reduced for him. Malik said about a man who said in his will; My slave so-and-so is free and write a kitaba for so-and- so; that the setting free had priority over the kitaba. | The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-35002 | Yahya said that Malik spoke about an investor who made a qirad loan and stipulated to the agent that only certain goods should be bought with his money or he forbade certain goods which he named to be bought. He said; There is no harm in an investor making a condition on an agent in qirad not to buy a certain kind of animal or goods which he specifies. It is disapproved of for an investor to make as a condition on an agent in qirad that he only buy certain goods unless the goods which he orders him to buy are in plentiful supply and do not fail either in winter or summer. There is no harm in that case. Malik spoke about an investor who loaned qirad money and stipulated that something of the profit should be his alone without the agent sharing in it. He said; That is not good; even if it is only one dirham unless he stipulates that half the profit is his and half the profit is the agent or a third or a fourth or whatever. When he names a percentage; whether great or small; everything specified by that is halal. This is the qirad of the muslims. He said; It is also not good if the investor stipulates that one dirham or more of the profit is purely his; with out the agent sharing it and then what remains of the profit is to be divided in half between them. That is not the qirad of the Muslims. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35050 | Yahya related to me from Malik from Abdullah Ibn Abi Bakr that his grandfather; Muhammad Ibn Amr Ibn Hazm sold the fruit of an orchard of his called AlAfraq; for 4;000 dirhams; and he kept Aasi de 800 dirhams worth of dry dates. | The Chapter on Muzabana In Agriculture Products in HodHood Indexing, The Book of Madina in Muwata Malik | |
| MuwataMalik-017-001-35052 | Yahya related to me from Malik from Zayd Ibn Aslam that Ata Ibn Yasar said; The Messenger of Allah; may Allah bless him and grant him peace; said; Dried dates for dried dates is like for like. It was said to him; Your agent in Khaybar takes one sa for two. The Messenger of Allah; may Allah bless him and grant him peace; said; all him to me. So he was called for. The Messenger of Allah; may Allah bless him and grant him peace; asked; Do you take one sa for two? He replied; Messengerof Allah! Why should they sell me good dates for assorted low quality dates; sa for sa! The Messenger of Allah; may Allah bless him and grant him peace; said; Sell the assorted ones for dirhams; and then buy the good ones with those dirhams. | The Chapter on Food And Zakat in HodHood Indexing, The Book of Madina in Muwata Malik | |
| MuwataMalik-017-001-35053 | Yahya related to me from Malik from Abd AlHamid Ibn Suhayl Ibn Abdulrahman Ibn Awuf from Said Ibn AlMusayab from Abu Said AlKhudri and from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; appointed a man as an agent in Khaybar; and he brought him some excellent dates. The Messenger of Allah; may Allah bless him and grant him peace; said to him; Are all the dates of Khaybar like this? He said;No. By Allah; Messenger of Allah! We take a sa of this kind for two sa or two sa for three. The Messenger of Allah; may Allah bless him and grant him peace; said; Do not do that. Sell the assorted ones for dirhams and then buy the good ones with the dirhams. | The Chapter on Peace And Mercy in HodHood Indexing, The Book of Madina in Muwata Malik | |
| MuwataMalik-017-001-35061 | Yahya related to me from Malik from Mousa Ibn Abi Tamim from Abul Hubab Said Ibn Yasar from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; said; A dinar for a dinar; a dirham for a dirham; no excess between the two. | The Chapter on Arab Tribes And Charity in HodHood Indexing, The Book of Madina in Muwata Malik | |
| MuwataMalik-017-001-35063 | Yahya related to me from Malik from Humayd Ibn Qays AlMakki that Mujahid said; I was with Abdullah Ibn Umar and an artisan came to him and said; Abu Abdulrahman - I fashion gold and then sell what I have made for more than its weight. I take an amount equivalent to the work of my hand. Abdullah forbade him to do that; so the artisan repeated the question to him; and Abdullah continued to forbid him until he came to the door of the Masjid or to an animal that he intended to mount. Then Abdullah Ibn Umar said; A dinar for a dinar; and a dirham for a dirham. There is no increase between them. This is the command of ourProphet to us and our advice to you. | The Chapter on Precious Metals And Forbiden Acts in HodHood Indexing, The Book of Madina in Muwata Malik | |
| MuwataMalik-017-001-35064 | Yahya related to me from Malik that he had heard from his grandfather; Malik Ibn Abi Amir that Uthman Ibn Affan said; The Messenger of Allah; may Allah bless him and grant him peace; said to me; Do not sell a dinar for two dinars nor a dirham for two dirhams. | The Chapter on Granting Peace in HodHood Indexing, The Book of Madina in Muwata Malik | |
| MuwataMalik-017-001-35071 | Yahya related to me from Malik from Ibn Shihab from Malik Ibn Aus Ibn AlHadathan AlNasri that one time he asked to exchange 100 dinars. He said; Talha Ibn Ubaydullah called me over and we made a mutual agreement that he would make an exchange for me. He took the gold and turned it about in his hand; and then said; I cant do it until my treasurer brings the money to me from AlGhaba. Umar Ibn AlKhattab was listening and Umar said; By Allah! Do not leave him until you have taken it from him! Then he said; The Messenger of Allah; may Allah bless him and grant him peace; said; Gold for silver is usury except hand to hand. Wheat for wheat is usury except hand to hand. Dates for dates is usury except hand to hand. Barley for barley is usury except hand to hand. Malik said; When a man buys dirhams with dinars and then finds a bad dirham among them and wants to return it; the exchange of the dinars breaks down; and he returns the silver and takes back his dinars. The explanation of what is disapproved of in that is that the Messenger of Allah; may Allah bless him and grant him peace; said; Gold for silver is usury except hand to hand. and Umar Ibn AlKhattab said; If someone asks you to wait to be paid until he has gone back to his house; do not leave him. When he returns a dirham to him from the exchange after he has left him; it is like a debt or something deferred. For that reason; it is disapproved of; and the exchange collapses. Umar Ibn AlKhattab wanted that all gold; silver and food should not be sold for goods to be paid later. He did not want there to be any delay or deferment in any such sale; whether it involved one commodity or different sorts of commodities. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik | |
| MuwataMalik-017-001-35086 | Yahya related to me from Malik that Muhammad Ibn Abdullah Ibn Abi Maryam asked Said Ibn AlMusayab advice. I am a man who buys food with receipts from AlJar. Perhaps I will buy something for a dinar and half a dirham; and will be given food for a half. Said said; No. You give a dirham; and take the rest in food. A half dirham did not exist as a coin. | The Chapter on Inheritance And Grandmothers in HodHood Indexing, The Book of Drinks 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-017-001-35088 | Malik said; Another example of that is that the Messenger of Allah; may Allah bless him and grant him peace; forbade the sale called muzabana and granted an indulgence in the ariya for computing the equivalent in dates. It was distinguished between them that the muzabana-sale was based on shrewdness and trade; and the ariya sale was based on a favour rendered; and there was no shrewdness in it. Malik said; A man must not buy food for a fourth; a third; or a fraction of a dirham on the basis that he be given that food on credit. There is no harm in a man buying food for a fraction of a dirham on credit and then he gives a dirham and takes goods with what remains of his dirham because he gave the fraction he owed as silver; and took goods to make up the rest of his dirham. There is no harm in that transaction. Malik said; There is no harm in a man placing a dirham with another man and then taking from him known goods for a fourth; third; or a known fraction. If there was not a known price on the goods and the man said; I will take them from you for the price of each day; this is not halal because there is uncertainty. It might be less one time; and more another time; and they would not part with a known sale. Malik said; If someone sells some food without measuring precisely and does not exclude any of it from the sale and then it occurs to him to buy some of it; it is not good for him to buy any of it except what it would be permitted for him to exclude from it. That is a third or less. If it is more than a third; it becomes muzabana and is disapproved. He must only purchase from what he would be permitted to exclude; and he is only permitted to exclude a third or less than that. This is the way of doing things in which there is no dispute with us. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of The Oath of Qasama 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-017-001-35123 | Malik related to me from Humayd Ibn Qays AlMakki that Mujahid said; Abdullah Ibn Umar borrowed some dirhams from a man; then he discharged his debt with dirhams better than them. The man said; Abu Abdar-Rahman. These are better than the dirhams which I lent you. Abdullah Ibn Umar said; I know that. But I am happy with myself about that. Malik said; There is no harm in a person who has borrowed gold; silver; food; or animals; taking to the person who lent it; something better than what he lent; when that is not a stipulation between them nor a custom. If that is by a stipulation or promise or custom; then it is disapproved; and there is no good in it. He said; That is because the Messenger of Allah; may Allah bless him and grant him peace; discharged his debt with a good camel in its seventh year in place of a young camel which he borrowed; and Abdullah Ibn Umar borrowed some dirhams; and repaid them with better ones. If that is from the goodness of the borrower; and it is not by a stipulation; promise; or custom; it is halal and there is no harm in it. | The Chapter on Debt And Creditors And Payments in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
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