Elaps

Elaps Completed Form

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

Elaps Dictionary Definition

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Elaps References or Citations

In Quran

nothing found

In Hadith Text Books

Elaps In Sahih AlBukhari

Hadith Page	Arabic Text	English Translation	Book and Chapter
SahihAlBukhari-017-001-3200		I Humaid said to Zainab; What does throwing a globe of dung when one year had elapsed mean? Zainab said; When a lady was bereaved of her husband; she would live in a wretched small room and put on the worst clothes she had and would not touch any scent till one year had elapsed. Then she would bring an animal; e.g. a donkey; a sheep or a bird and rub her body against it. The animal against which she would rub her body would scarcely survive. Only then she would come out of her room; whereupon she would be given a globe of dung which she would throw away and then she would use the scent she liked or the like.	The Chapter on Marriage And Kohl And Clothing in HodHood Indexing, Chapter on A widow should mourn for four months and ten days in Sahih AlBukhari
SahihAlBukhari-017-001-3201		Narrated Umm Salamah : A woman was bereaved of her husband and her relatives worried about her eyes which were diseased. They came to Allah Messenger ﷺ ; and asked him to allow them to treat her eyes with kohl; but he said; She should not apply kohl to her eyes. In the Pre-Islamic period of Ignorance a widowed woman among you would stay in the worst of her clothes or the worst part of her house and when a year had elapsed; if a dog passed by her; she would throw a globe of dung; Nay; she cannot use kohl till four months and ten days have elapsed.	The Chapter on Marriage And Kohl And Clothing in HodHood Indexing, Chapter on Can a mourning lady use kohl in Sahih AlBukhari

In Sahih Muslim

nothing found

In Sunan AlTermithi

nothing found

In Sunan AlNasai

nothing found

In Sunan Abu Dawoud

nothing found

In Muwata Malik

Hadith Page	Arabic Text	English Translation	Book and Chapter
MuwataMalik-017-001-35552		Yahya related to me from Malik that Ibn Shihab said; The first person to deduct zakat from allowances was Muawiya Ibn Abi Sufyan. i.e. the deduction being made automatically. Malik said; The agreed sunna with us is that zakat has to be paid on twenty dinars of gold coin ; in the same way as it has to be paid on two hundred dirhams of silver. Malik said; There is no zakat to pay on gold that is clearly less than twenty dinars in weight but if it increases so that by the increase the amount reaches a full twenty dinars in weight then zakat has to be paid. Similarly; there is no zakat to pay on silver that is clearly less than two hundred dirhams in weight ; but if it increases so that by the increase the amount reaches a full two hundred dirhams in weight then zakat has to be paid. If it passes the full weight then I think there is zakat to pay; whether it be dinars or dirhams. i.e. the zakat is assessed by the weight and not the number of the coins. Malik said; about a man who had one hundred and sixty dirhams by weight; and the exchange rate in his town was eight dirhams to a dinar; that he did not have to pay any zakat. Zakat had only to be paid on twenty dinars of gold or two hundred dirhams. Malik said; in the case of a man who acquired five dinars from a transaction or in some other way which he then invested in trade; that; as soon as it increased to a zakatable amount and then a year elapsed; he had to pay zakat on it; even if the zakatable amount was reached one day before or one day after the passing of a year. There was then no zakat to pay on it from the day the zakat was taken until a year had elapsed over it. Malik said; in the similar case of a man who had in his possession ten dinars which he invested in trade and which reached twenty dinars by the time one year had elapsed over them; that he paid zakat on them right then and did not wait until a year had elapsed over them; counting from the day when they actually reached the zakatable amount. This was because a year had elapsed over the original dinars and there were now twenty of them in his possession. After that there was no zakat to pay on them from the day the zakat was paid until another year had elapsed over them. Malik said; What we are agreed upon here in Madina regarding income from hiring out slaves; rent from property; and the sums received when a slave buys his freedom; is that no zakat is due on any of it; whether great or small; from the day the owner takes possession of it until a year has elapsed over it from the day when the owner takes possession of it. Malik said; in the case of gold and silver which was shared between two co-owners; that zakat was due from any one whose share reached twenty dinars of gold; or two hundred dirhams of silver; and that no zakat was due from anyone whose share fell short of this zakatable amount. If all the shares reached the zakatable amount and the shares were not equally divided; zakat was taken from each man according to the measure of his share. This applied only when the share of each man among them reached the zakatable amount; because the Messenger of Allah; may Allah bless him and grant him peace; had said; There is no zakat to pay on less than five awaq of silver. Malik commented; This is what I prefer most out of what I have heard about the matter. Malik said; When a man has gold and silver dispersed among various people he must add it all up together and then take out the zakat due on the total sum. Malik said; No zakat is due from some one who acquires gold or silver until a year has elapsed over his acquisition from the day it became his.	The Chapter on Precious Metals And Zakat in HodHood Indexing, The Book of Faraid in Muwata Malik
MuwataMalik-017-001-35563		Yahya related to me that Malik said; I consider that if a man dies and he has not paid zakat on his property; then zakat is taken from the third of his property from which he can make bequests ; and the third is not exceeded and the zakat is given priority over bequests. In my opinion it is the same as if he had a debt; which is why I think it should be given priority over bequests. Malik continued; This applies if the deceased has asked for the zakat to be deducted. If the deceased has not asked for it to be deducted but his family do so then that is good; but it is not binding upon them if they do not do it. Malik continued; The sunna which we are all agreed upon is that zakat is not due from someone who inherits a debt i.e. wealth that was owed to the deceased ; or goods; or a house; or a male or female slave; until a year has elapsed over the price realised from whatever he sells i.e. slaves or a house; which are not zakatable or over the wealth he inherits; from the day he sold the things; or took possession of them. Malik said; The sunna with us is that zakat does not have to be paid on wealth that is inherited until a year has elapsed over it.	The Chapter on Inheritance And Charity in HodHood Indexing, The Book of Faraid in Muwata Malik
MuwataMalik-017-001-35567		Yahya related to me from Malik from Yahya Ibn Said that Zurayq Ibn Hayan; who was in charge of Egypt in the time of AlWalid; Sulayman; and Umar Ibn Abd AlAziz; mentioned that Umar Ibn Abd AlAziz had written to him saying; Assess the muslims that you come across and take from what is apparent of their wealth and whatever merchandise is in their charge; one dinar for every forty dinars; and the same proportion from what is less than that down to twenty dinars; and if the amount falls short of that by one third of a dinar then leave it and do not take anything from it. As for the people of the Book that you come across; take from the merchandise in their charge one dinar for every twenty dinars; and the same proportion from what is less than that down to ten dinars; and if the amount falls short by one third of a dinar leave it and do not take anything from it. Give them a receipt for what you have taken f rom them until the same time next year. Malik said; The position among us in Madina concerning goods which are being managed for trading purposes is that if a man pays zakat on his wealth; and then buys goods with it; whether cloth; slaves or something similar; and then sells them before a year has elapsed over them; he does not pay zakat on that wealth until a year elapses over it from the day he paid zakat on it. He does not have to pay zakat on any of the goods if he does not sell them for some years; and even if he keeps them for a very long time he still only has to pay zakat on them once when he sells them. Malik said; The position among us concerning a man who uses gold or silver to buy wheat; dates; or whatever; for trading purposes and keeps it until a year has elapsed over it and then sells it; is that he only has to pay zakat on it if and when he sells it; if the price reaches a zakatable amount. This is therefore not the same as the harvest crops that a man reaps from his land; or the dates that he harvests from his palms. Malik said; A man who has wealth which he invests in trade; but which does not realise a zakatable profit for him; fixes a month in the year when he takes stock of what goods he has for trading; and counts the gold and silver that he has in ready money; and if all of it comes to a zakatable amount he pays zakat on it. Malik said; The position is the same for muslims who trade and muslims who do not. They only have to pay zakat once in any one year; whether they trade in that year or not.	The Chapter on Precious Metals And Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik