Divid
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Divid Completed Form
The word Divid is a stemmed form of the following words:
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Divid References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat AlImran Ayah 105 | Surat AlImran | -0.53 | 89 | Clear sign, Dread penalty, Divid fall, Fall disput, Sign dread, Disput receiv, Receiv clear | وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ وَأُولَئِكَ لَهُمْ عَذَابٌ عَظِيمٌ | Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty, - | |
| Surat AlShura Ayah 14 | Surat AlShura | -0.5 | 47 | Term appoint, Knowledg reach, Disquiet doubt, Suspici disquiet, Term appointed, Matter settl, Envi lord, Inherit book, Lord tend, Appointed matter, End term, Divid knowledg, Book suspici, Tend term, Settl inherit, Selfish envi | وَمَا تَفَرَّقُوا إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ إِلَى أَجَلٍ مُسَمًّى لَقُضِيَ بَيْنَهُمْ وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ مِنْ بَعْدِهِمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ | And they became divided only after Knowledge reached them, - through selfish envy as between themselves. Had it not been for a Word that went forth before from thy Lord, (tending) to a Term appointed, the matter would have been settled between them: But truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it. | |
| Surat AlNisa Ayah 88 | Surat AlNisa | -0.34 | 92 | Evil deed, Wai thrown, Upset evil, Hypocrit upset, Guid thrown, Shalt wai, Thrown shalt, Divid part, Divid parti, Deed guid, Parti hypocrit, Thrown wai, Why divid | فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُمْ بِمَا كَسَبُوا أَتُرِيدُونَ أَنْ تَهْدُوا مَنْ أَضَلَّ اللَّهُ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا | Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way. | |
| Surat AlAnam Ayah 159 | Surat AlAnam | -0.22 | 67 | Divid religion, Hast affair, Break sects, Sects hast, Affair truth, Religion break | إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ | As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did. | |
| Surat Alaaraf Ayah 160 | Surat Alaaraf | 0.066 | 37 | Harm soul, Harm harm, Spring group, Strike rock, Gush spring, Provid rebel, Knew gave, Manna quails, Quails provid, Gave shade, Staff gush, Group knew, Rock staff, Manna quail, Shade cloud, Clouds manna, Mose inspiration, Mose inspir, Divid tribe, Nation direct, Direct mose, Shade clouds, Inspiration thirsti, Ask strike, Thirsti ask, Tribe nation | وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا وَأَوْحَيْنَا إِلَى مُوسَى إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ | We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "Strike the rock with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls. | |
| Surat AlShuara Ayah 63 | Surat AlShuara | 0.15 | 43 | Separ firm, Mass mountain, Inspir strike, Sea rod, Mose inspir, Firm mass, Rod divided, Divided separ, Strike sea | فَأَوْحَيْنَا إِلَى مُوسَى أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ | Then We told Moses by inspiration: "Strike the sea with thy rod." So it divided, and each separate part became like the huge, firm mass of a mountain. | |
| Surat AlRum Ayah 43 | Surat AlRum | 0.21 | 80 | Face religion, Avert dai, Dai chanc, Chanc avert, Religion dai, Dai divid | فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ يَوْمَئِذٍ يَصَّدَّعُونَ | But set thou thy face to the right Religion before there come from Allah the Day which there is no chance of averting: on that Day shall men be divided (in two). | |
| Surat AlQamar Ayah 28 | Surat AlQamar | 0.35 | 83 | Brought forward, Drink brought, Forward suitabl, Suitabl turn | وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُحْتَضَرٌ | And tell them that the water is to be divided between them: Each one's right to drink being brought forward (by suitable turns). | |
| Surat AlImran Ayah 103 | Surat AlImran | 0.38 | 89 | Thu doth, Hold fast, Sign clear, Clear guid, Pit fire, Doth sign, Heart love, Fire save, Brethren brink, Save thu, Rope stretch, Enemi join, Favour enemi, Fast rope, Brink pit, Join heart, Love grace, Rememb gratitud, Grace brethren, Divid rememb, Stretch divid | وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ | And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided. | |
| Surat AlHashr Ayah 14 | Surat AlHashr | 0.41 | 101 | Void wisdom, Wouldst united, Spirit wouldst, Fight fortifi, Townships wall, Fortifi townships, Divid devoid, Wall strong, Devoid wisdom, Fight spirit, United heart, Strong fight, Heart divid | لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُحَصَّنَةٍ أَوْ مِنْ وَرَاءِ جُدُرٍ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّى ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ | They will not fight you (even) together, except in fortified townships, or from behind walls. Strong is their fighting (spirit) amongst themselves: thou wouldst think they were united, but their hearts are divided: that is because they are a people devoid of wisdom. |
In Hadith Text Books
Divid In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-4069 | Narrated Anas: The Prophet ﷺ said to Abu Talha ; I recommend that you divide this garden amongst your relatives. Abu Talha said; O Allah Messenger ﷺ ! I will do the same. So Abu Talha divided it among his relatives and cousins. Ibn Abbes said; When the Quranic Verse: Warn your nearest kinsmen. 26.214 Was revealed; the Prophet ﷺ started calling the various big families of Quraish; O Bani Fihr! O Bani Adi!. Abu Huraira said; When the Verse: Warn your nearest kinsmen was revealed; the Prophet ﷺ said in a loud voice ; O people of Quraish! | The Chapter on Recitations And Poetry And Crying in HodHood Indexing, Chapter on If somebody founds an endowment or bequeathes his relatives by a will in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5018 | Narrated Abu Said: Some of the companions of the Prophet ﷺ went on a journey till they reached some of the Arab tribes at night. They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake or stung by a scorpion and they tried their best to cure him but in vain. Some of them said to the others ; Nothing has benefited him; will you go to the people who resided here at night; it may be that some of them might possess something as treatment ; They went to the group of the companions of the Prophet ﷺ and said; Our chief has been bitten by a snake or stung by a scorpion and we have tried everything but he has not benefited. Have you got anything useful ? One of them replied; Yes; by Allah! I can recite a Ruqya; but as you have refused to accept us as your guests; I will not recite the Ruqya for you unless you fix for us some wages for it. They agrees to pay them a flock of sheep. One of them then went and recited Surat AlFatiha : All the praises are for the Lord of the Worlds and puffed over the chief who became all right as if he was released from a chain; and got up and started walking; showing no signs of sickness. They paid them what they agreed to pay. Some of them i.e. the companions then suggested to divide their earnings among themselves; but the one who performed the recitation said; Do not divide them till we go to the Prophet ﷺ and narrate the whole story to him; and wait for his order. So; they went to Allah Messenger ﷺ and narrated the story. Allah Messenger ﷺ asked; How did you come to know that Surat AlFatiha was recited as Ruqya? Then he added; You have done the right thing. Divide what you have earned and assign a share for me as well. The Prophet ﷺ smiled thereupon. | The Chapter on The Recitation Of Companions in HodHood Indexing, Chapter on What is paid for Ruqya in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6400 | Narrated Zaid Bin Thabit: When the Prophet ﷺ set out for the battle of Uhud; some of those who had gone out with him; returned. The companions of the Prophet ﷺ were divided into two groups. One group said; We will fight them i.e. the enemy ; and the other group said; We will not fight them. So there came the Divine Revelation:- O Muslims! Then what is the matter within you that you are divided. Into two parties about the hypocrites? Allah has cast them back to disbelief Because of what they have earned. 4.88 On that; the Prophet ﷺ said; That is Taiba i.e. the city of Medina which clears one from one sins as the fire expels the impurities of silver. | The Chapter on Enemies And Groups And Household in HodHood Indexing, Chapter on The Ghazwa of Uhud in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6577 | Narrated Umar Bin AlKhattab: By Him in Whose Hand my soul is; were I not afraid that the other Muslims might be left in poverty; I would divide the land of whatever village I may conquer among the fighters ; as the Prophet ﷺ divided the land of Khaibar. But I prefer to leave it as a source of a common treasury for them to distribute it revenue amongst themselves. | The Chapter on Almaghazi And Ransoms in HodHood Indexing, Chapter on Ghazwa of Khaibar in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6578 | Narrated Umar: But for the other Muslims i.e. coming generations I would divide the land of whatever villages the Muslims might conquer among the fighters ; as the Prophet ﷺ divided the land of Khaibar. | The Chapter on Almaghazi And Ransoms in HodHood Indexing, Chapter on Ghazwa of Khaibar in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6903 | Narrated Zaid Bin Thabit: Regarding the Verse:- Then what is the matter with you that you are divided into two parties about the hypocrites? 4.88 Some of the companions of the Prophet ﷺ returned from the battle of Uhud i.e. refused to fight whereupon the Muslims got divided into two parties; one of them was in favor of their execution and the other was not in favour of it. So there ware revealed: Then what is the matter with you that you are divided into two parties about the hypocrites? 4.88. Then the Prophet ﷺ said It i.e. Medina is aTayaboh good ; it expels impurities as the fire expels the impurities of silver. | The Chapter on Truth And Hypocrisy And Dreams in HodHood Indexing, The Book of Prophetic Commentary on the Quran Tafseer of the Prophet in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17384 | Sulaiman Bin Buraida reported on the authority of his father that Ma; iz Bin Malik came to Allah Apostle ﷺ and said to him: Messenger of Allah; purify me; whereupon he said: Woe be upon you; go back; ask forgiveness of Allah and turn to Him in repentance. He the narrator said that he went back not far; then came and said: Allah Messenger; purify me. whereupon Allah Messenger ﷺ said: Woe be upon you; go back and ask forgiveness of Allah and turn to Him in repentance. He the narrator said that he went back not far; when he came and said: Allah Messenger; purify me. Allah Apostle ﷺ said as he had said before. When it was the fourth time; Allah Messenger may; ﷺ said: From what am I to purify you? He said: From adultery; Allah Messenger ﷺ asked if he had been mad. He was informed that he was not mad. He said: Has he drunk wine? A person stood up and smelt his breath but noticed no smell of wine. Thereupon Allah Messenger ﷺ said: Have you committed adultery? He said: Yes. He made pronouncement about him and he was stoned to death. The people had been divided into two groups about him Maiz. One of them said: He has been undone for his sins had encompassed him; whereas another said: There is no repentance more excellent than the repentance of Maiz; for he came to Allah Apostle ﷺ and placing his hand in his in the Holy Prophets hand said: Kill me with stones. This controversy about Maiz remained for two or three days. Then came Allah Messenger ﷺ to them his Companions as they were sitting. He greeted them with salutation and then sat down and said: Ask forgiveness for Maiz Bin Malik. They said: May Allah forgive Maiz Bin Malik. Thereupon Allah Messenger ﷺ said: He Maiz has made such a repentance that if that were to be divided among a people; it would have been enough for all of them. He the narrator said: Then a woman of Ghamid; a branch of Azd; came to him and said: Messenger of of Allah; purify me; whereupon he said: Woe be upon you; go back and beg forgiveness from Allah and turn to Him in repentance. She said: I find that you intend to send me back as you sent back Maiz. Bin Malik. He the Holy; Prophet said: What has happened to you? She said that she had become pregnant as a result of fornication. He the Holy Prophet said: Is it you who has done that ? She said: Yes. He the Holy Prophet said to her: You will not be punished until you deliver what is there in your womb. One of the Ansar became responsible for her until she was delivered of the child. He that Ansari came to Allah Apostle ﷺ and said the woman of Ghamid has given birth to a child. He the Holy Prophet said: In that case we shall not stone her and so leave her infant with none to suckle him. One of the Ansar got up and said: Allah Apostle; let the responsibility of his suckling be upon me. She was then stoned to death. | The Chapter on Fornication And Adultery And Theft in HodHood Indexing, Chapter on 5 in Sahih Muslim | |
| SahihMuslim-017-001-18066 | It has been narrated on the authority of Anas Bin Malik who said: When the Muhajirs migrated from Mecca to Medina; they came in a state that they had not anything i. e. money in theirhands; while the Ansar possessed lands and date palms. They divided their properties with the Muhajirs. The Ansar divided and gave them on the condition that they would give half the fruit from the orchards every year; and the Muhajirs would recompense them by working with them and putting in labour. The mother of Anas Bin Malik was called Umm Sulaim and she was also the mother of Abdullah Bin Talha who was a brother of Anas from his mother side. The mother of Anas had given the Messenger of Allah ﷺ her date-palms. He bestowed them upon Umm Aiman; the slave-girl who had been freed by him and was the mother of Usama Bin Zaid. When the Messenger of Allah ﷺ had finished the war with the people of Khaibar and returned to Medina; the Muhajirs returned to the Ansar all the gifts which they had given them out of the fruits. Anas Bin Malik said: The Messenger of. Allah ﷺ returned to my mother her date-palms and gave to Umm Aiman instead of them date-palms from his orchard. Ibn Shihab says that Umm Aiman was the mother of Usama Bin Zaid who was the slave-girl of Abdullah Bin Abd AlMuttalib and hailed from Abyssinia. When Amina gave birth to the Messenger of Allah ﷺ after the death of his father; Umm Aiman used to nurse him until he grew up. He later on freed her and married her to Zaid Bin Haritha. She died five months after the death of the Messenger of Allah ﷺ. | The Chapter on Alansar And Muhajirin in HodHood Indexing, Chapter on 24 in Sahih Muslim |
In Sunan AlTermithi
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlTermithi-017-001-9905 | Narrated Abdullah Bin Yazid: from Zaid Bin Thabit that he heard about this Ayah: Then what is the matter with you that you are divided into two parties about the hypocrites? 4:88 He said: People among the Companions of the Prophet ﷺ returned on the Day of Uhud and there were two parties among them; a group who said: Kill them; and a group that say not to. So Allah revealed this Ayah: Then what is the matter with you that you are divided into two parties about the hypocrites? 4:88 So he said: Indeed it is Taibah AlMadinah. And he said: It expels filth from it just like the fire expels filth from iron. | The Chapter on Precious Metals Selling Gold in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi |
In Sunan AlNasai
nothing found
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-25104 | Amr Bin Shuaib on his father authority said that his grandfather reported: The Prophet ﷺ decided regarding one who was treated as a member of a family after the death of his father; to whom he was attributed when the heirs said he was one of them; that if he was the child of a slave-woman whom the father owned when he had intercourse with her; he was included among those who sought his inclusion; but received none of the inheritance which was previously divided; he; however; received his portion of the inheritance which had not already been divided; but if the father to whom he was attributed had disowned him; he was not joined to the heirs. If he was a child of a slave-woman whom the father did not possess or of a free woman with whom he had illicit intercourse; he was not joined to the heirs and did not inherit even if the one to whom he was attributed is the one who claimed paternity; since he was a child of fornication whether his mother was free or a slave. | The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, Chapter on Claiming An Illegitimate Son in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25285 | Anas said When the verse You will never attain righteousness until you give freely of what you love came down; Abu Talha h said Messenger of Allah ﷺ ; I think our Lord asks us for our property. I call you as witness that I dedicate my land at Ariha to Him. The Messenger of Allah ﷺ said to him Divide it among your nearest relatives. So he divided it among Hassan Bin Thabit and Ubay Bin Kaab Abu Dawud said I have been gold by an Ansari Muhammad Bin Abdullah that the name of Abu Talha h is Zaid Bin Sahal Bin AlAswad Bin Haram Bin Amar Bin Zaid Bin Manat Bin Adi Bin Amr Bin Malik Bin AlNajjar; and Hassan Bin Tabit is son of AlMundhir in AlHaram. Thus both of them Abu Talha h and Hassan have their common link in Haram who is the third great grandfather. Ubbay Bin Kaab is son of Qais Bin Atik Bin Zaid Bin Muawiyah Bin Amr Bin Malik Bin AlNajjar. Thus the common tie between Hassan; Abu Talha h and Ubbay is Amr bin Malik. The Ansari said between Ubbay and Abi Talha h there are six great grandfathers. | The Chapter on Contracts And Disputes And The Law in HodHood Indexing, Chapter on On Doing Kindness To Near Relatives in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29223 | Narrated Aisha; Ummul Muminin: The Prophet ﷺ was brought a pouch containing bead and divided it among free women and slave women. Aisha said: My father used to divide things between free men and slave. | The Chapter on Slave As A Property in HodHood Indexing, Chapter on Regarding Dividing The Fai in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29238 | Narrated Umar Ibn AlKhattab: Malik Ibn Aws AlHadthan said: One of the arguments put forward by Umar was that he said that the Messenger of Allah ﷺ received three things exclusively to himself: Banu AlNadir; Khaybar and Fadak. The Banu AlNadir property was kept wholly for his emergent needs; Fadak for travellers; and Khaybar was divided by the Messenger of Allah ﷺ into three sections: two for Muslims; and one as a contribution for his family. If anything remained after making the contribution of his family; he divided it among the poor Emigrants. | The Chapter on Wealth And Poor And Orphans in HodHood Indexing, Chapter on Regarding Allocating A Special Portion For The Messenger Of Allah From Wealth in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29249 | Narrated Jubair Bin Mutim: That he and Uthman Bin Affan went to the Messenger of Allah ﷺ talking to him about the fifth which he divided among the Banu Hisham and Abu Abd AlMuttalib. I said: Messenger of Allah; you have divided the fifth among our brethren Banu Abd AlMuttalib; but you have not given us anything; though our relationship to you is the same as theirs. The Prophet ﷺ said: The Banu Hisham and the Banu Abd AlMuttalib are one. Jubair said: He did not divide the fifth among the Banu Abd Shams and the Banu Nawfal as he divided among the Banu Hashim and the Banu Abd AlMuttalib. He said: Abu Bakr used to divide the fifth like the division of Messenger of Allah ﷺ except that he did not give the relatives of the Messenger of Allah ﷺ ; as he gave them. Umar Bin AlKhattab and Uthman after him used to give them a portion from it. | The Chapter on Killing And Disbelivers in HodHood Indexing, Chapter on The Division Of The Khumus And The Share Of His Relatives in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29250 | Narrated Jubair Bin Mutim: The Messenger of Allah ﷺ did not divide the fifth among the Banu Abd Shams and Banu Nawfal as he divided among the Banu Hashim and Banu Abd AlMuttalib. He said: Abu Bakr used to divide the fifth like the division of the Messenger of Allah ﷺ ; except that he did not give the relatives of the Messenger of Allah as the Messenger of Allah ﷺ himself gave them. Umar used to give them from the fifth and those who followed him. | The Chapter on Oaths And Pledges And Tribe Of Kinana And Bani Hashim in HodHood Indexing, Chapter on The Division Of The Khumus And The Share Of His Relatives in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29255 | Narrated Ali Ibn Abu Talib: I; AlAbbas; Fatimah and Zayd Ibn Harithah gathered with the Prophet ﷺ and I said: Messenger of Allah; if you think to assign us our right portion in this fifth of the booty as mentioned in the Book of Allah; and this I may divide during your lifetime so that no one may dispute me after you; then do it. He said: He did that. He said: I divided it during the lifetime of the Messenger of Allah ﷺ. Abu Bakr then assigned it to me. During the last days of the caliphate of Umar a good deal of property came to him and took out our portion. I said to him: We are well to do this year; but the Muslims are needy; so return it to them. He; therefore; returned it to them. No one called me after Umar. I met AlAbbas when I came out from Umar. He said: Ali; today you have deprived us of a thing that will never be returned to us. He was indeed a man of wisdom. | The Chapter on Contracts And Disputes And The Law in HodHood Indexing, Chapter on The Division Of The Khumus And The Share Of His Relatives in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29275 | Narrated A man from the companions of the Prophet: Abdulrahman Ibn Kaab Ibn Malik reported on the authority of a man from among the companions of the Prophet ﷺ : The infidels of the Quraysh wrote a letter to Ibn Ubay and to those who worshipped idols from alaous and AlKhazraj; while the Messenger of Allah ﷺ was at that time at Medina before the battle of Badr. They wrote : You gave protection to our companion. We swear by Allah; you should fight him or expel him; or we shall come to you in full force; until we kill your fighters and appropriate your women. When this news reached Abdullah Ibn Ubay and those who were worshippers of idols; with him they gathered together to fight the Messenger of Allah ﷺ. When this news reached the Messenger of Allah ﷺ ; he visited them and said: The threat of the Quraysh to you has reached its end. They cannot contrive a plot against you; greater than what you yourselves intended to harm you. Are you willing to fight your sons and brethren? When they heard this from the Prophet ﷺ ; they scattered. This reached the infidels of the Quraysh. The infidels of the Quraysh again wrote a letter to the Jews after the battle of Badr: You are men of weapons and fortresses. You should fight our companion or we shall deal with you in a certain way. And nothing will come between us and the anklets of your women. When their letter reached the Prophet ﷺ ; they gathered Banu AlNadir to violate the treaty. They sent a message to the Prophet ﷺ : Come out to us with thirty men from your companions; and thirty rabbis will come out from us till we meet at a central place where they will hear you. If they testify to you and believe in you; we shall believe in you. The narrator then narrated the whole story. When the next day came; the Messenger of Allah ﷺ went out in the morning with an army; and surrounded them. He told them: I swear by Allah; you will have no peace from me until you conclude a treaty with me. But they refused to conclude a treaty with him. He therefore fought them the same day. Next he attacked Banu Quraysh with an army in the morning; and left Banu AlNadir. He asked them to sign a treaty and they signed it. He turned away from them and attacked Banu AlNadir with an army. He fought with them until they agreed to expulsion. Banu AlNadir were deported; and they took with them whatever their camels could carry; that is; their property; the doors of their houses; and their wood. Palm-trees were exclusively reserved for the Messenger of Allah ﷺ. Allah bestowed them upon him and gave them him as a special portion. He Allah ; the Exalted; said: What Allah has bestowed on His Apostle and taken away from them; for this ye made no expedition with either camel corps or cavalry. He said: Without fighting. So the Prophet ﷺ gave most of it to the emigrants and divided it among them; and he divided some of it between two men from the helpers; who were needy; and he did not divide it among any of the helpers except those two. The rest of it survived as the sadaqah of the Messenger of Allah ﷺ which is in the hands of the descendants of Fatimah Allah be pleased with her. | The Chapter on Military Expedition And Quraish in HodHood Indexing, Chapter on Regarding The Incidents With AlNadir in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29279 | Abdullah Bin Umar reported that Umar said When Khaibar was conquered; the Jews asked the Apostle of Allaah ﷺ to confirm that they would do all the cultivation and have half the produce. The Apostle of Allaah ﷺ said I shall confirm you on that condition as long as we wish. So they were confirmed on that condition. The dates from half the produce of Khaibar were divided into a number of portions. The Apostle of Allaah ﷺ would take the fifth. The Apostle of Allaah ﷺ used to contribute from the fifth one hundred wasqs of dates and twenty wasqs of wheat to each of his wives. When Umar intended to expel the Jews from Khaibar he sent a message to the wives of the Prophet ﷺ and said to them If any of you wishes that I divide the palm trees for her by their assessment that amounts one hundred wasqs of dates and to her belongs their root; their land and their water and likewise twenty wasqs from the produce of the cultivated land by assessment; I shall do that. And if any of you wishes that we take out her portion from the fifth; we shall do that. | The Chapter on Food And Trees in HodHood Indexing, Chapter on What Has Been Related About The Ruling On The Land Of Khaibar in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29281 | Sahl Bin Abi Hathmah said The Apostle of Allaah ﷺ divide Khaibar into two halves. One half was reserved for his emergency and needs; the other half was meant for the Muslims. He divided among them into eighteen portions. | The Chapter on Inheritance And Shares in HodHood Indexing, Chapter on What Has Been Related About The Ruling On The Land Of Khaibar in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29284 | Bashir Bin Yasar said When Allaah bestowed Khaibar on His Prophet ﷺ as fai spoils ; he divided it into thirty six lots. Each lot comprised one hundred portions. He separated its half for his emergent needs and whatever befalls him. AlWatih and AlKutaibah and AlSalalim and whatever acquired with them. He separated the other half and he divided AlShaqq and Nata and whatever acquired with them. The portion of the Apostle of Allaah ﷺ lay in the property acquired with them. | The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on What Has Been Related About The Ruling On The Land Of Khaibar in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29286 | Narrated Mujammi Ibn Jariyah AlAnsari;: Khaybar was divided among the people of AlHudaybiyah. The Messenger of Allah ﷺ divided it into eighteen portions. The army contained one thousand and five hundred people. There were three hundred horsemen among them. He gave double share to the horsemen; and a single to the footmen. | The Chapter on The Choice Of Gifts in HodHood Indexing, Chapter on What Has Been Related About The Ruling On The Land Of Khaibar in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29291 | Umar said Had I not considered the last Muslim; I would have any town I conquered divided as the Apostle of Allaah ﷺ had divided Khaibar. | The Chapter on Almaghazi And Khaibar in HodHood Indexing, Chapter on What Has Been Related About The Ruling On The Land Of Khaibar in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29783 | Narrated Mujammi Ibn Jariyah AlAnsari: Mujammi was one of the Quran-reciters qaris ; and he said: We were present with the Messenger of Allah ﷺ at AlHudaybiyah. When we returned; the people were driving their camels quickly. The people said to one another: What is the matter with them? They said: Revelation has come down to the Prophet ﷺ. We also proceeded with the people; galloping our camels. We found the Prophet ﷺ standing on his riding-animal at Kura AlGhamim. When the people gathered near him; he recited: Verily We have granted thee a manifest victory. A man asked: Is this a victory; Messenger of Allah? He replied: Yes. By Him in Whose hands the soul of Muhammad is; this is a victory. Khaybar was divided among those who had been at AlHudaybiyah; and the Messenger of Allah ﷺ divided it into eighteen portions. The army consisted of one thousand five hundred men; of which three hundred were cavalry; and he gave two shares to a horseman and one to a foot-soldier.Abu Dawud said: Abu Muawiyah tradition is sounder; and it is one which is followed. I think the error is in the tradition of Mujammi; because he said: three hundred horsemen. when there were only two hundred. | The Chapter on Camels And Herdsmen And Zakat in HodHood Indexing, Chapter on Regarding Giving Only One Portion For The Horse in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34943 | Yahya related to me from Malik that Thawr Ibn Zayd AlDili said; I heard that the Messenger of Allah; may Allah bless him and grant him peace; said; A house or land that has been divided in the Aljahiliya; it is according to the division of the Aljahiliya. A house or land which has not been divided before the coming of Islam is divided according to Islam. | The Chapter on Pre-Islam And Chiefs Embracing Islam in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik | |
| MuwataMalik-017-001-34972 | Malik related to me from Humayd Ibn Qays AlMakki that a son of AlMutawakkil had a mukatab who died at Makka and left enough to pay the rest of his kitaba and he owed some debts to people. He also left a daughter. The governor of Makka was not certain about how to judge in the case; so he wrote to Abd AlMalik Ibn Marwan to ask him about it. Abd AlMalik wrote to him; Begin with the debts owed to people; and then pay what remains of his kitaba. Then divide what remains of the property between the daughter and the master. Malik said; What is done among us is that the master of a slave does not have to give his slave a kitaba if he asks for it. I have not heard of any of the Imams forcing a man to give a kitaba to his slave. I heard that one of the people of knowledge; when someone asked about that and mentioned that Allah the Blessed; the Exalted; said; Give them their kitaba; if you know some good in them Surat 24 ayat 33 recited these two ayats; When you are free of the state of ihram; then hunt for game. Surat 5 ayat 3 When the prayer is finished; scatter in the land and seek Allah favour. Surat 62 ayat 10 Malik commented; It is a way of doing things for which Allah; the Mighty; the Majestic; has given permission to people; and it is not obligatory for them. Malik said; I heard one of the people of knowledge say about the word of Allah; the Blessed; the Exalted; Give them of the wealth which Allah has given you; that it meant that a man give his slave a kitaba and then reduce the end of his kitaba for him by some specific amount. Malik said; This is what I have heard from the people of knowledge and what I see people doing here. Malik said; I have heard that Abdullah Ibn Umar gave one of his slaves his kitaba for 35;000 dirhams; and then reduced the end of his kitaba by 5;000 dirhams. Malik said; What is done among us is that when a master gives a mukatab his kitaba; the mukatab property goes with him but his children do not go with him unless he stipulates that in his kitaba. Yahya said; I heard Malik say that if a mukatab whose master had given him a kitaba had a slave- girl who was pregnant by him; and neither he nor his master knew that on the day he was given his kitaba; the child did not follow him because he was not included in the kitaba. He belonged to the master. As for the slave-girl; she belonged to the mukatab because she was his property. Malik said that if a man and his wife son by another husband inherited a mukatab from the wife and the mukatab died before he had completed his kitaba; they divided his inheritance between them according to the Book of Allah. If the slave paid his kitaba and then died; his inheritance went to the son of the woman; and the husband had nothing of his inheritance. Malik said that if a mukatab gave his own slave a kitaba; the situation was looked at. If he wanted to do his slave a favour and it was obvious by his making it easy for him; that was not permitted. If he was giving him a kitaba from desire to find money to pay off his own kitaba; that was permitted for him. Malik said that if a man had intercourse with a mukataba of his and she became pregnant by him; she had an option. If she liked she could be an umm walad. If she wished; she could confirm her kitaba. If she did not conceive; she still had her kitaba. Malik said; The generally agreed on way of doing things among us about a slave who is owned by two men is that one of them does not give a kitaba for his share; whether or not his companion gives him permission to do so; unless they both write the kitaba together; because that alone would effect setting him free. If the slave were to fulfil what he had agreed on to free half of himself; and then the one who had given a kitaba for half of him was not obliged to complete his setting free; that would be in opposition to the words of the Messenger of Allah; may Allah bless him and grant him peace. If someone frees his share in a slave and has enough money to cover the full price of the slave; justly evaluated for him; he must give his partners their shares; so the slave is completely free. Malik said; If he is not aware of that until the mukatab has met the terms or before he has met them the owner who has written him the kitaba returns what he has taken from the mukatab to him; and then he and his partner divide him according to their original shares and the kitaba is invalid. He is the slave of both of them in his original state. Malik spoke about a mukatab who was owned by two men and one of them granted him a delay in the payment of the right which he was owed; and the other refused to defer it; and so the one who refused to defer the payment exacted his part of the due. Malik said that if the mukatab then died and left property which did not complete his kitaba; They divide it according to what they are still owed by him. Each of them takes according to his share. If the mukatab leaves more than his kitaba; each of them takes what remains to them of the kitaba; and what remains after that is divided equally between them. If the mukatab is unable to pay his kitaba fully and the one who did not allow him to defer his payment has exacted more than his associate did; the slave is still divided equally between them; and he does not return to his associates the excess of what he has exacted; because he only exacted his right with the permission of his associate. If one of them remits what is owed to him and then his associate exacts part of what he is owed by him and then the mukatab is unable to pay; he belongs to both of them. And the one who has exacted something does not return anything because he only demanded what he was owed. That is like the debt of two men in one writing against one man. One of them grants him time to pay and the other is greedy and exacts his due. Then the debtor goes bankrupt. The one who exacted his due does not have to return any of what he took. | The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-34989 | Yahya said that Malik related from Muhammad Ibn Umara from Abu Bakr Ibn Hazm that Uthman Ibn Affan said; When boundaries are fixed in land; there is no pre-emption in it. There is no pre-emption in a well or in male palm trees. Malik said; This is what is done in our community. Malik said; There is no pre-emption in a road; whether or not it is practical to divide it. Malik said; What is done in our community is that there is no pre- emption in the courtyard of a house; whether or not it is practical to divide it. Malik spoke about a man who bought into a shared property provided that he had the option of withdrawal and the partners of the seller wanted to take what their partner was selling by pre-emption before the buyer had exercised his option. Malik said; They cannot do that until the buyer has taken possession and the sale is confirmed for him. When the sale is confirmed; they have the right of pre-emption. Malik spoke about a man who bought land and it remained in his hands for some time. Then a man came and saw that he had a share of the land by inheritance. Malik said; If the man right of inheritance is established; he also has a right of preemption. If the land has produced a crop; the crop belongs to the buyer until the day when the right of the other is established; because he has tended what was planted against being destroyed or being carried away by a flood. Malik continued; If the time has been long; or the witnesses are dead or the seller has died; or the buyer has died; or they are both alive and the basis of the sale and purchase has been forgotten because of the length of time; pre- emption is discontinued. A man only takes his right by inheritance which has been established for him. If his situation differs from this; because the sale transaction is recent and he sees that the seller has concealed the price in order to sever his right of pre- emption; the value of the land is estimated; and he buys the land for that price by his right of pre-emption. Then the buildings; plants; or structures which are extra to the land are looked at; so he is in the position of some one who bought the land for a known price; and then after that built on it and planted. The owner of pre-emption takes possession after that is included. Malik said; Pre-emption is applied to the property of the deceased as it is applied to the property of the living. If the family of the deceased fear to break up the property of the deceased; then they share it and sell it; and they have no pre-emption in it. Malik said; There is no pre- emption among us in a slave or a slave-girl or a camel; a cow; sheep; or any animal; nor in clothes or a well which does not have any uncultivated land around it. Pre-emption is in what can be usefully divided; and in land in which boundaries occur. As for what cannot be usefully divided; there is no pre-emption in it. Malik said; Some one who buys land in which people who are present have a right of pre-emption; refers them to the Sultan and either they claim their right or the Sultan surrenders it to him. If he were to leave them; and not refer their situation to the Sultan and they knew about his purchase; and then they left it until a long time had passed and then came demanding their pre-emption; I do not think that they would have it. | The Chapter on Throwing And Land And Property in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35012 | Yahya said that Malik spoke about an investor paying qirad money to an agent who made a profit and then wanted to take his share of the profit and the investor was away. He said; He should not take any of it unless the investor is present. If he takes something from it; he is responsible for it until it is accounted for in the division of the capital. Malik said; It is not permitted for the parties involved in a qirad to account and divide property which is away from them until the capital is present; and the investor is given the principal in full. Then they divide the profit into their agreed portions. Malik spoke about a man taking qirad money; and buying goods with it while he had a debt. His creditors sought and found him while he was in a city away from the investor; and he had profitable merchandise whose good quality was clear. They wanted him to sell the merchandise for them so that they could take his share of the profit. Malik said; None of the profit of the qirad is taken until the investor is present. He takes his principal and then the profit is divided mutually between them. Malik spoke about an investor who put qirad money with an agent and he used it and had a profit. Then the principal was set Aasi de and the profit divided. He took his share and added the share of the investor to his principal in the presence of witnesses he had called. Malik said; It is not permitted to divide the profit unless the investor is present. If he has taken something here turns it until the investor has received the principal in full. Then what remains is divided into their respective portions. Malik spoke about an investor who put qirad money with an agent. The agent used it and then came to the investor and said; This is your portion of the profit; and I have taken the like of it for myself; and I have retained your principal in full. Malik said; I do not like that; unless all the capital is present; the principal is there and he knows that it is complete and he receives it. Then they divide the profit between them. He returns the principal to him if he wishes; or he keeps it. The presence of the principal is necessary out of fear that the agent might have lost some of it; and so may want it not to be removed from him and to keep it in his hand. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35423 | Yahya related to me from Malik from Yahya Ibn Said that he heard Said Ibn AlMusayab say; When people in military expeditions divided the spoils; they made a camel equal to ten sheep. Malik said about the paid labourer in military expeditions; If he is present at the battle and is with the people in the battle and he is a free man; he has his share. If he is not present; he has no share. Malik summed up; I think that the booty is only divided among free men who have been present at the battle. | The Chapter on Booties Of Almaghazi in HodHood Indexing, The Book of Divorce in Muwata Malik |
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