Freed

Freed Completed Form

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

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Freed References or Citations

In Quran

Quran Surat	Sura and Ayah	Polarity	Sura Classification	Sura Sequence	Related Subjects	Ayah Text	English Translation
Surat AlMaidah Ayah 103	Surat AlMaidah	0.091		112	Invent lie, Invent li, Lie lack, Institut superstit, Camel loos, Freed blasphem, Stallioncamel freed, Idol sacrific, Sacrific twinbirth, Free pasture, Superstit slitear, Lack wisdom, Blasphem invent, Animals stallioncamel, Camel camel, Pasture idol, Slitear camel, Loos free, Twinbirth animals	مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ وَلَكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ	It was not Allah who instituted (superstitions like those of) a slit-ear she-camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or stallion-camels freed from work: It is blasphemers who invent a lie against Allah; but most of them lack wisdom.
Surat AlNisa Ayah 92	Surat AlNisa	0.12		92	Knowledg wisdom, Believ slave, Free believ, Kill believ, Ordain free, Fast month, Treati mutual, Believer ordain, Deceas belong, War believer, Family remit, Believ kill, Mistake compens, Compens deceased, Freed means, Believer free, Mutual allianc, Deceased family, Believ mistake, Prescrib fast, Repent knowledg, Family believ, Slave belong, Freeli deceas, Remit freeli, Slave freed, Belong war, Compens due, Run repent, Month run, Due kill, Mutual alliance, Means prescrib, Pai compens, Belong treati, Compens paid, Paid family, Never believ, Alliance compens, Kill believer, Slave pai	وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ إِلَّا أَنْ يَصَّدَّقُوا فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِنَ اللَّهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا	Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom.

In Hadith Text Books

Freed In Sahih AlBukhari

Hadith Page	Arabic Text	English Translation	Book and Chapter
SahihAlBukhari-017-001-1716		Narrated Anas Bin Malik: The Prophet ﷺ said; The freed slave belongs to the people who have freed him; or said something similar.	The Chapter on Selling Of Slaves in HodHood Indexing, Chapter on The freed slave belongs to the people who have freed him in Sahih AlBukhari
SahihAlBukhari-017-001-3831		Narrated Ali: We did not; write anything from the Prophet ﷺ except the Quran and what is written in this paper; wherein the Prophet ﷺ said; Medina is a sanctuary from the mountain of Air to so and-so; therefore; whoever innovates in it an heresy or commits a sin; or gives shelter to such an innovator; will incur the Curse of Allah. the angels and all the people; and none of his compulsory or optional good deeds of worship will be accepted And the asylum granted by any Muslim Is to be secured by all the Muslims even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim in this respect will incur the Curse of Allah; the angels and all the people; and his compulsory and optional good deeds of worship will not be accepted. And any freed slave will take as masters befriends people other than his own real masters who freed him without taking the permission of the latter; will incur the Curse of Allah; the angels and all the people; and his compulsory and optional good deeds of worship will not be accepted.	The Chapter on Angeles And Good Deeds And Almadinah in HodHood Indexing, Chapter on The sin of a person who makes a covenant and then proves treacherous in Sahih AlBukhari
SahihAlBukhari-017-001-4043		Narrated Nafi: Umar Bin AlKhattab said; O Allah Messenger ﷺ ! I vowed to observe Itikaf for one day during the Prelslamic period. The Prophet ﷺ ordered him to fulfill his vow. Umar gained two lady captives from the war prisoners of Hunain and he left them in some of the houses at Mecca. When Allah Messenger ﷺ freed the captives of Hunain without ransom; they came out walking in the streets. Umar said to his son ; O Abdullah! See what is the matter. Abdullah replied; Allah Messenger ﷺ has freed the captives without ransom. He said to him ; Go and set free those two slave girls. Nafi added: Allah Apostle did not perform the Umra from AlJarana; and if he had performed the Umra; it would not have been hidden from Abdullah.	The Chapter on Almaghazi And Expeditions in HodHood Indexing, Chapter on What the Prophet used to give to those Muslims whose faith was not so firm in Sahih AlBukhari
SahihAlBukhari-017-001-4894		Narrated Abu Huraira: The Prophet ﷺ said; Whoever frees a Muslim slave; Allah will save all the parts of his body from the Hell Fire as he has freed the body-parts of the slave. Saeed Bin Marjana said that he narrated that Hadith to Ali Bin AlHussain and he freed his slave for whom Abdullah Bin Jafar had offered him ten thousand Dirhams or one-thousand Dinars.	The Chapter on Reward Of Freeing Slaves in HodHood Indexing, Chapter on The manumission and its superiority in Sahih AlBukhari

In Sahih Muslim

Hadith Page	Arabic Text	English Translation	Book and Chapter
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
SahihMuslim-017-001-18615		Hisham Bin Urwa narrated it on the authority of his father: Hakim Bin Hizam freed one hundred slave and donated one hundred camels for the sake of Allah during the state of ignorance. Then he freed one hundred slaves and donated one hundred camel for the sake of Allah after he had embraced Islam. He subsequently came to the Apostle ﷺ. The rest of the hadith is the same as narrated above.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on 55 in Sahih Muslim
SahihMuslim-017-001-20131		Abu Mousa reported that Allah Apostle ﷺ was asked such things which he disapproved and when they persisted on asking him he felt enraged and then said to the people: Ask me what you wish to ask. Thereupon a person said: Who is my father? He said: Your father is Hudhafa. Then another person stood up and said: Allah Messenger; who is my father? He said: Your father is Salim; the freed slave of Shaiba. When Umar saw the signs of anger upon the face of Allah Apostle ﷺ ; he said: Allah Messenger; we ask repentance from Allah. And in the hadith transmitted on the authority of Abu Kuraib the words are : Allah Messenger; who is my father? He said: Your father is Salim; the freed slave of Shaiba.	The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on 37 in Sahih Muslim
SahihMuslim-017-001-21497		A hadith like this is reported on the same authority but with this difference that the narrator Abdulrahman Bin Aiman was mentioned as the freed slave of Urwa Imam Muslim said: He made a mistake who said that it was Urwa; it was in fact the freed slave of AlZa.	The Chapter on Selling Of Slaves in HodHood Indexing, Chapter on 1 in Sahih Muslim
SahihMuslim-017-001-22694		Umair; the freed slave of Ibn Abbas; reported: I and Abd AlRahmin Bin Yasir; the freed slave of Maimuna; the wife of the Apostle way ﷺ. came to the house of Ab AlJahm Bin AlHarith AlSimma Ansari and he said: The Messenger of Allah ﷺ came from the direction of Bir Jamal and a man met him; he saluted him but the Messenger of Allah ﷺ made no response; till he the Holy Prophet came to the wall; wiped his face and hands and then returned his salutations.	The Chapter on Slaves And Charity in HodHood Indexing, Chapter on 28 in Sahih Muslim
SahihMuslim-017-001-22920		Abdullah; the freed slave of Asma bint Abu Bakr Allah be pleased with them ; narrated that he used to hear Asma; whenever she passed by Hajun; saying these words : May there be peace and blessing of Allah upon His Messenger. We used to stay here along with him with light burdens. Few were our rides; and small were our provisions. I performed Umra and so did my sister Aisha; and AlZubair and so and so. And as we touched the House performed circumambulation and Sai we put off Ihram; and then again put on Ihram in the afternoon for Hajj. Harun one of the narrators in one of the narrations said: The freed slave of Asma and he did not mention Abdullah.	The Chapter on Slaves And Charity in HodHood Indexing, Chapter on 29 in Sahih Muslim
SahihMuslim-017-001-23257		Yuhannis; the freed slave of Zubair; narrated that when he was sitting with Abdullah Bin Umar Allah be pleased with him during the days of turmoil; his freed slave-girl came to him. After saluting him she said: Abu Abd AlRahmin; I have decided to leave Medina for the time is hard for us; whereupon Abdullah said to her: Stay here; foolish lady; for I have heard Allah Messenger ﷺ as saying: For one who shows endurance on the hardships and rigour of it of Medina I would be an intercessor or a witness on his behalf on the Day of Resurrection.	The Chapter on Zakat And Slaves in HodHood Indexing, Chapter on 86 in Sahih Muslim
SahihMuslim-017-001-23956		Amir Bin Wathila reported that Nafi Bin Abd AlHarith met Umar at Usfan and Umar had employed him as collector in Mecca. He Hadrat Umar said to him Nafi : Whom have you appointed as collector over the people of the valley? He said: Ibn Abza. He said: Who is Ibn Abza? He said: He is one of our freed slaves. He Hadrat Umar said: So you have appointed a freed slave over them. He said: He is well versed In the Book of Allah. the Exalted and Great; and he is well versed In the commandments and injunctions of the Shariah. Umar said: So the Prophet ﷺ said: By this Book; Allah would exalt some peoples and degrade others.	The Chapter on Zakat And Slaves in HodHood Indexing, Chapter on 47 in Sahih Muslim

In Sunan AlTermithi

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAlTermithi-017-001-10870			The Chapter on Selling Of Slaves in HodHood Indexing, Chapter on What Has Been Related About The Virtue Of The Garrisons in Sunan AlTermithi
SunanAlTermithi-017-001-7463		Ibn Umar narrated that the Prophet ﷺ said: Whoever frees a portion or; he said: a part or he said: a share he owns of a slave; then he can afford the remainder of the price according to the reasonable price; then he will be free. Otherwise he has freed as much as he has freed only. Ayoub one of the narrators said: Perhaps Nafi said in this Hadith: Meaning he has freed as much of him as he has freed.	The Chapter on Selling Of Slaves in HodHood Indexing, Chapter on What Has Been Related About A Slave Owned By Two Men And One Of Them Frees His Portion Of Him in Sunan AlTermithi
SunanAlTermithi-017-001-7481		Narrated Imran Bin Hosain: A Man from the Ansar freed six slaves of his upon his death; and he did not have any wealth Aasi de from them. That was conveyed to the Prophet ﷺ ; and he said some harsh words about him. He said: Then he called for them and he divided them and had them draw lots. So he freed two of them and left four as slaves.	The Chapter on Reward Of Freeing Slaves in HodHood Indexing, Chapter on What Has Been Related About One Who Frees His Slaves When He Dies While He Has No Wealth Aside From Them in Sunan AlTermithi
SunanAlTermithi-017-001-7882			The Chapter on Zakat And Slaves in HodHood Indexing, Chapter on What Has Been Related About The Assurance Of Protection Granted By A Woman And A Slave in Sunan AlTermithi
SunanAlTermithi-017-001-7928		Hammad Bin Yazid said: I said to Abu Ayoub : Do you know of anyone who said that: Your case is up to you? counts as three besides AlHasan? He said: No; not besides AlHasan. Then he said: O Allah forgive me - except for what has been narrated to me by Qatadah; from Kathir the freed slave of Banu Samurah; from Abu Salamah; from Abu Huraira; that the Prophet said: Three.Abu Ayoub said: So I met Kathir the freed slave of Banu Samurah and asked him about it; but he was not aware of it. So I returned to Qatadah and informed him about that and he said: He forgot.	The Chapter on Slaves And Charity in HodHood Indexing, Chapter on What has been related about Your case is up to you in Sunan AlTermithi
SunanAlTermithi-017-001-8671		Narrated Dhakwan: from the freed slave of Amr Bin AlAs that Amr Bin AlAs sent him to Ali seeking his permission to enter upon Asma bint Umais; so he permitted him. When he was finished from what he needed; the freed slave of Amr Bin AlAs asked about that; so he said: Indeed the Prophet ﷺ prohibited us - or - prohibited that we enter upon women; without the permission of their husbands.	The Chapter on Reward Of Freeing Slaves in HodHood Indexing, The Book of Chapters on Manners in Sunan AlTermithi

In Sunan AlNasai

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAlNasai-017-001-12755		It was narrated from Umair the freed slave of Ibn Abbas that he heard him say: Abdullah Bin Yasar the freed slave of Maimunah; and I came and entered upon Abu Juhaim Bin AlHarith Bin AlSammah AlAnsari. Abu Juhaim said: The Messenger of Allah ﷺ came back from the direction of Bir Aljamal and was met by a man who greeted him with Salam; but the Messenger of Allah ﷺ did not return the greeting until he turned to the wall and wiped his face and hands; then he returned the greeting.	The Chapter on Reward Of Freeing Slaves in HodHood Indexing, The Book of Purification in Sunan AlNasai
SunanAlNasai-017-001-14428		Narrated Aisha: It was narrated from Aisha that Abu Hudhaifah Bin Utbah Bin Rabiah Bin Abd Shams -who was one of those who had been present at Badr with the Messenger of Allah- adopted Salim and married him to his brother daughter; Hind bint AlWalid Bin Utbah Bin Rabiah Bin Abd Shams; and he was a freed slave of an Ansari woman -as the Messenger of Allah had adopted Zaid. During the Aljahiliyah; if a man adopted someone; the people would call him his son; and he would inherit from his legacy; until Allah; the Mighty and Sublime; revealed about that: Call them by the names of their fathers; that is more just with Allah. But if you know not their fathers names; call them your brothers in Faith and Mawalikum your freed slaves. Then if a person father name was not known; he would be their freed slave and brother in faith.	The Chapter on Family And Honor in HodHood Indexing, Chapter on A Freed Slave Marrying An Arab Woman in Sunan AlNasai
SunanAlNasai-017-001-14429		Narrated Aisha: It was narrated from Aisha the wife of the Prophet; and Umm Salamah the wife of the Prophet that Abu Hudhaifah Bin Utbah Bin Rabiah Bin Abd Shams -who was one of those who had been present at Badr with the Messenger of Allah- adopted Salim -who was the freed slave of an Ansari woman- as the Messenger of Allah had adopted Zaid Bin Harithah. Abu Hudhaifah Bin Utbah married Salim to his brother daughter Hind bint AlWalid Bin Utbah Bin Rabiah. Hind bint AlWalid Bin Utbah was one of the first Muhajir women; and at that time she was one of the best single women of the Quraish. When Allah; the Mighty and Sublime; revealed the following concerning Zaid Bin Harithah: Call them by the names of their fathers; that is more just with Allah. But if you know not their fathers names; call them your brothers in Faith and Mawalikum your freed slaves. Each of them went back to being called after his father; and if a person father was unknown; he was named after his former masters.	The Chapter on Slaves And Charity in HodHood Indexing, Chapter on A Freed Slave Marrying An Arab Woman in Sunan AlNasai
SunanAlNasai-017-001-14884		It was narrated from Aisha that: she wanted to buy Barirah and set her free; but they stipulated that her loyally as a freed slave wala should be to them. She mentioned that to the Messenger of Allah and he said: Buy her and set her fee; and loyally is due to the one who frees the slave. She was given the choice when she was freed. Some meat was brought to the Messenger of Allah and it was said: This is something that is given in charity to Barirah. He said: It is charity for her and gift for us. And her husband was a free man.	The Chapter on Slaves And Charity in HodHood Indexing, Chapter on When Charity Is Passed On in Sunan AlNasai
SunanAlNasai-017-001-16375		It was narrated from Imran Bin Hosain that: a man freed six slaves of his when he was dying; and he did not have any wealth apart from them. News of that reached the Prophet and he was angry about that. He said: I was thinking of not offering the funeral prapyer for him. Then he called the slaves and divided them into three groups. He cast lost among them; then freed two and left four as slaves.	The Chapter on Selling Of Slaves in HodHood Indexing, Chapter on Offering The Funeral Prayer For One Who Was Unjust In His Bequests in Sunan AlNasai

In Sunan Abu Dawoud

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAbuDawoud-017-001-26456		This tradition has also been narrated by Aisha through a different chain of transmitters.Abu Dawud said: All the traditions on this subject transmitted by Adi Bin Thabit and Amash on the authority of Habib and Ayoub AlAla; all of them are weak; none of them is sound. This tradition indicates the tradition reported by AlAmash a a statement of Companion; i.e. Aishah. Hafs Bin Ghayath has rejected the tradition transmitted by Habib as the statement of the Prophet. And Asbat also reported it as a statement of Aishah.Abu Dawud said: Ibn Dawud has narrated the first part of this tradition as a statement of the Prophet ; and denied that there was any mention of performing ablution for every prayer. The weakness of the tradition reported by Habib is also indicated by the fact that the version transmuted by AlZuhri from Urwah on the authority of Aisha says that she used to wash herself for every prayer; these words occur in the tradition about the woman who has a flow of blood. This tradition has been reported by Abu AlYaqzan from Adi Bin Thabit from his father from Ali; and narrated by Ammar; the freed salve of Banu Hashim; from Ibn Abbas; and transmitted by Abd AlMalik Bin Maisarah; Bayan; AlMughirah; Firas; on the authority of AlShabi; from Qumair from Aisha; stating: You should perform ablution for every prayer. The version transmitted by Dawud; and Aasi m from AlShabi from Qumair from Aisha has the words: She should take bath only once every day. The version reported by Hisham Bin Urwah from his father has the words: The woman having a flow of blood should perform ablution for every prayer. All these traditions are weak except the tradition reported by Qumair and the tradition reported by Ammar; the freed slave of Banu Hashim; and the tradition narrated by Hisham Bin Urwah on the authority of his father. What is commonly known from Ibn Abbas is bathing for every prayer.	The Chapter on Menstruation And Ablution in HodHood Indexing, Chapter on Those Who Said She Should Perform Ghusl From One Purity To The Other in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26485		Umair; the freed slave of Ibn Abbas; said that he heard him say: I and Abdullah Bin Yasar; the freed slave of Maimunah; wife of the Prophet ﷺ ; came and entered upon Abu AlJuhaim Bin AlHarith Bin AlSimmat AlAnsari. Abu AlJuhaim said: The Messenger of Allah ﷺ came from Bir Jamal a place near Medina and a man met him and saluted him. The Messenger of Allah ﷺ did not return the salutation until he came to a wall and wiped his face and hands and then returned the salutation i.e. after performing tayammum.	The Chapter on Selling Of Slaves in HodHood Indexing, Chapter on Tayammum During Residency in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26827		Narrated Jabir Ibn Abdullah ; Abu Talha h Ibn Sahl AlAnsari: The Prophet ﷺ said: No Muslim man will desert a man who is a Muslim in a place where his respect may be violated and his honour aspersed without Allah deserting him in a place here he wishes his help; and no Muslim man who will help a Muslim in a place where his honour may be aspersed and his respect violated without Allah helping him in a place where he wishes his help.Yahya said: Ubaid Allah Bin Abdullah Bin Umar and Uqbah Bin Shaddad transmitted it to me.Abu Dawud said: This yahya Bin Sulaim is the son of Zaid; the freed slave of the Prophet ﷺ ; and Ismail Bin Bashir is the freed slave of Banu Maghalah. Sometimes the name of Utbah Bin Shaddad is mentioned instead of Uqbah.	The Chapter on Selling Of Slaves in HodHood Indexing, Chapter on Guarding the honor of one brother in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28938		Narrated Amr Bin Suhaib: On his father authority; said that his grandfather reported: Rabab Ibn Hudhayfah married a woman and three sons were born to him from her. Their mother then died. They inherited her houses and had the right of inheritance of her freed slaves. Amr Ibn AlAs was the agnate of her sons. He sent them to Syria where they died. Amr Ibn AlAs then came. A freed slave of hers died and left some property. Her brothers disputed with him and brought the case to Umar Ibn AlKhattab. Umar reported the Messenger of Allah ﷺ as saying: Whatever property a son or a father receives as an heir will go to his agnates; whoever they may be. He then wrote a document for him; witnessed by Abdulrahman Ibn Awuf ; Zayd Ibn Thabit and one other person. When AbdulMalik became caliph; they presented the case to Hisham Ibn Ismail or Ismail Ibn Hisham the narrator is doubtful. He sent them to Abd AlMalik who said: This is the decision which I have already seen. The narrator said: So he Abd AlMalik made the decision on the basis of the document of Umar Ibn AlKhattab; and that is still with us till this moment.	The Chapter on Contracts And Disputes In Land in HodHood Indexing, Chapter on Regarding AlWala in Sunan Abu Dawoud

In Muwata Malik

Hadith Page	Arabic Text	English Translation	Book and Chapter
MuwataMalik-017-001-34806		Malik said; The generally agreed-on way of doing things in our community is that any setting-free which a man makes in a bequest that he wills in health or illness can be rescinded by him when he likes and changed when he likes as long as it is not a tadbir. There is no way to rescind a tadbir once he has made it. As for every child born to him by a slave-girl who he wills to be set free but he does not make mudabbara; her children are not freed with her when she is freed. That is because her master can change his will when he likes and rescind it when he likes; and being set free is not confirmed for her. She is in the position of a slave-girl whose master says; If so- and-so remains with me until I die; she is free. i.e. he does not make a definite contract. Malik said; If she fulfils that; that is hers. If he wishes; before that; he can sell her and her child because he has not entered her child into any condition he has made for her. The bequest in setting free is different from the tadbir. The precedent of the sunna makes a distinction between them. Had a bequest been in the position of a tadbir; no testator would be able to change his will and what he mentioned in it of setting free. His property would be tied up and he would not be able to use it. Malik said about a man who made all his slaves mudabbar while he was well and they were his only property; If he made some of them mudabbar before the others; one begins with the first until the third of his property is reached. i.e. their value is matched against the third; and those whose value is covered are free. If he makes the mall mudabbar in his illness; and says in one statement; So-and-so is free. So-and-so is free. So-and-so is free if my death occurs in this illness; or he makes them all mudabbar in one statement; they are matched against the third and one does not begin with any of them before the others. It is a bequest and they have a third of his property divided between them in shares. Then the third of his property frees each of them according to the extent of his share. No single one of them is given preference when that all occurs in his illness. Malik spoke about a master who made his slave a mudabbar and then he died and the only property he had was the mudabbar slave and the slave had property. He said; A third of the mudabbar is freed and his property remains in his possession. Malik said about a mudabbar whose master gave him a kitaba and then the master died and did not leave any property other than him; A third of him is freed and a third of his kitaba is reduced; and he owes two-thirds. Malik spoke about a man who freed half of his slave while he was ill and made irrevocable his freeing half of him or all of him; and he had made another slave of his mudabbar before that. He said; One begins with the slave he made mudabbar before the one he freed while he was ill. That is because the man cannot revoke what he has made mudabbar and cannot follow it with a matter which will rescind it. When this mudabbar is freed; then what remains of the third goes to the one who had half of him freed so as to complete his setting-free entirely in the third of the property of the deceased. If what is left of the third does not cover that; whatever is covered by what is left of the third is freed after the first mudabbar is freed.	The Chapter on Selling Of Slaves in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34809		Malik said; The generally agreed on way of doing things in our community about a mudabbar is that the owner cannot sell him or change the position in which he has put him. If a debt overtakes the master; his creditors cannot sell the mudabbar as long as the master is alive. If the master dies and has no debts; the mudabbar is included in the third of the bequest because he expected his work from him as long as he lived. He cannot serve him all his life; and then he frees him from his heirs out of the main portion of his property when he dies. If the master of the mudabbar dies and has no property other than him; one third of him is freed; and two thirds of him belong to the heirs. If the master of the mudabbar dies and owes a debt which encompasses the mudabbar; he is sold to meet the debt because he can only be freed in the third which is allowed for bequest. He said; If the debt only includes half of the slave; half of him is sold for the debt. Then a third of what remains after the debt is freed. Malik said; It is not permitted to sell a mudabbar and it is not permitted for anyone to buy him unless the mudabbar buys himself from his master. He is permitted to do that. Or else some one gives the master of the mudabbar money and his master who made him a mudabbar frees him. That is also permitted for him. Malik said; His wala belongs to his master who made him a mudabbar. Malik said; It is not permitted to sell the service of a mudabbar because it is an uncertain transaction since one does not know how long his master will live. That is uncertain and it is not good. Malik spoke about a slave who was shared between two men; and one of them made his portion mudabbar. He said; They estimate his value between them. If the one who made him mudabbar buys him; he is all mudabbar. If he does not buy him; his tadbir is revoked unless the one who retains ownership of him wishes to give his partner who made him mudabbar his value. If he gives him to him for his value; that is binding; and he is all mudabbar. Malik spoke about the christian man who made a christian slave of his mudabbar and then the slave became muslim. He said; One separates the master and the slave; and the slave is removed from his christian master and is not sold until his situation becomes clear. If the christian dies and has a debt; his debt is paid from the price of the slave unless he has in his estate what will pay the debt. Then the mudabbar is set free.	The Chapter on Selling Of Slaves in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34813		Malik said; The generally agreed-on way of doing things among us in the case of slave whose master makes a bequest to free part of him - a third; a fourth; a half; or any share after his death; is that only the portion of him is freed that his master has named. This is because the freeing of that portion is only obliged to take place after the death of the master because the master has the option to withdraw the bequest as long as he lives. When the slave is freed from his master; the master is a testator and the testator only has access to free what he can take from his property; being the third of the property he is allowed to bequeath; and the rest of the slave is not free because the man property has gone out of his hands. How can the rest of the slave which belongs to other people be free when they did not initiate the setting free and did not confirm it and they do not have the wala established for them? Only the deceased could do that. He was the one who freed him and the one for whom the wala was confirmed. That is not to be borne by another property unless he bequeaths within the third of his property what remains of a lave to be freed. That is a request against his partners and inheritors and the partners must not refuse the slave that when it is within the third of the dead man property because there is no harm in that to the inheritors. Malik said; If a man frees a third of his slave while he is critically ill; he must complete the emancipation so all of him is free from him; if it is within the third of his property that he has access to; because he is not treated in the same way as a man who frees a third of a slave after his death; because had the one who freed a third of his slave after his death lived; he could have cancelled it and the slave being set free would be of no effect. The master who made the freeing of the third of the slave irrevocable in his illness; would still have to free all of him if he lived. If he died; the slave would be set free within the third of the bequest. That is because the command of the deceased is permissible in his third as the command of the healthy is permissible in all his property.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34815		Malik related to me from Yahya Ibn Said and somebody else from AlHasan Ibn Abi AlHasan AlBasri and from Muhammad Ibn Seereen that a man in the time of the Messenger of Allah; may Allah bless him and grant him peace; freed six of his slaves while he was dying. The Messenger of Allah; may Allah bless him and grant him peace; drew lots between them and freed a third of those slaves. Malik added that he had heard that the man did not have any property other than them.	The Chapter on Selling Of Slaves in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34816		Malik related to me from Rabia Ibn Abi Abdulrahman that a man in the time of Aban Ibn Uthman amirate freed all of his slaves and did not have other property than them. Aban Ibn Uthman took charge of the slaves and they were divided into three groups. Then he drew lots on the basis that which ever group drew the dead man arrow would be free. The arrow fell to one of the thirds; and that third was freed.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34817		Malik related to me that he heard Ibn Shihab say; The precedent of the sunna is that when a slave is freed; his property follows him. Malik said; One thing which makes clear that the property of a slave follows him when he is freed is that when the contract mukatab is written for his freedom; his property follows him even if he did not stipulate it. That is because the bond of kitaba is the bond of wala when it is complete. The property of a slave and a mukatab is not treated in the same way as any children they may have. Their children are only treated in the same way as their own slaves; not in the same way as their property. This is because the sunna; in which there is no dispute; is that when a slave is freed; his property follows him and his children do not follow him; and when a mukatab writes the contract for his freedom; his property follows him and his children do not follow him. Malik said; One thing which makes that clear is that when a slave or a mukatab are bankrupt; their property is taken but the mothers of their children and their children are not taken because they are not their property. Malik said; Another thing which makes it clear is that when a slave is sold and the person who buys him stipulates the inclusions of his property; his children are not included in his property. Malik said; Another thing which makes it clear is that when a slave does injure some one; he and his property are taken; and his children are not taken.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34839		Malik related to me that he had asked Ibn Shihab about a slave who was released. He said; He gives his wala to whomever he likes. If he dies and has not given his wala to anyone; his inheritance goes to the muslims and his blood-money is paid by them. Malik said; The best of what has been heard about a slave who is released is that no one gets his wala; and his inheritance goes to the muslims; and they pay his blood-money. Malik said that when the slave of a jew or christian became muslim and he was freed before being sold; the wala of the freed slave went to the muslims. If the jew or christian became muslim afterwards; the wala did not revert to him. He said; However; if a jew or christian frees a slave from their own deen; and then the freed one becomes muslim before the jew or christian who freed him becomes muslim and then the one who freed him has become muslim; his wala reverts to him because the wala was confirmed for him on the day he freed him. Malik said that the muslim child of a jew or christian inherited the mawali of his jewish or christian father when the freed mawla became muslim before the one who freed him became muslim. If the freed one was already muslim when he was freed; the muslim children of the christian or jew had nothing of the wala of a muslim slave because the jew and the christian did not have the wala. The wala of a muslim slave went to the community of muslims.	The Chapter on Selling Of Slaves in HodHood Indexing, The Book of General Subjects in Muwata Malik
MuwataMalik-017-001-34973		Malik said; The generally agreed on way of doing things among us is that when slaves write their kitaba together in one kitaba; and some are responsible for others; and they are not reduced anything by the death of one of the responsible ones; and then one of them says; I cant do it; and gives up; his companions can use him in whatever work he can do and they help each other with that in their kitaba until they are freed; if they are freed; or remain slaves if they remain slaves. Malik said; The generally agreed on way of doing things among us is that when a master gives a slave his kitaba; it is not permitted for the master to let anyone assume the responsibility for the kitaba of his slave if the slave dies or is incapable. This is not part of the sunna of the muslims. That is because when a man assumes responsibility to the master of a mukatab for what the mukatab owes of his kitaba; and then the master of the mukatab pursues that from the one who assumes the responsibility; he takes his money falsely. It is not as if he is buying the mukatab; so that what he gives is part of the price of something that is his; and neither is the mukatab being freed so that the price established for him buys his inviolability as a free man. If the mukatab is unable to meet the payments he reverts to his master and is his slave. That is because kitaba is not a fixed debt which can be assumed by the master of the mukatab. It is something which; when it is paid by the mukatab; sets him free. If the mukatab dies and has a debt; his master is not one of the creditors for what remains unpaid of the kitaba. The creditors have precedence over the master. If the mukatab cannot meet the payments; and he owes debts to people; he reverts to being a slave owned by his master and the debts to the people are the liability of the mukatab. The creditors do not enter with the master into any share of the price of his person. Malik said; When people are written together in one kitaba and there is no kinship between them by which they inherit from each other; and some of them are responsible for others; then none of them are freed before the others until all the kitaba has been paid. If one of them dies and leaves property and it is more than all of what is against them; it pays all that is against them. The excess of the property goes to the master; and none of those who have been written in the kitaba with the deceased have any of the excess. The master claims are overshadowed by their claims for the portions which remain against them of the kitaba which can be fulfilled from the property of the deceased; because the deceased had assumed their responsibility and they must use his property to pay for their freedom. If the deceased mukatab has a free child not born in kitaba and who was not written in the kitaba; it does not inherit from him because the mukatab was not freed until he died.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34981		Malik said; When a mukatab sets his own slaves free; it is only permitted for a mukatab to set his own slaves free with the consent of his master. If his master gives his consent and the mukatab sets his slave free; his wala goes to the mukatab. If the mukatab then dies before he has been set free himself; the wala of the freed slave goes to the master of the mukatab. If the freed one dies before the mukatab has been set free; the master of the mukatab inherits from him. Malik said; It is like that also when a mukatab gives his slave a kitaba and his mukatab is set free before he is himself. The wala goes to the master of the mukatab as long as he is not free. If this one who wrote the kitaba is set free; then the wala of his mukatab who was freed before him reverts to him. If the first mukatab dies before he pays; or he cannot pay his kitaba and he has free children; they do not inherit the wala of their father mukatab because the wala has not been established for their father and he does not have the wala until he is free. Malik spoke about a mukatab who was shared between two men and one of them forewent what the mukatab owed him and the other insisted on his due. Then the mukatab died and left property. Malik said; The one who did not abandon any of what he was owed; is paid in full. Then the property is divided between them both just as if a slave had died because what the first one did was not setting him free. He only abandoned a debt that was owed to him. Malik said; One clarification of that is that when a man dies and leaves a mukatab and he also leaves male and female children and one of the children frees his portion of the mukatab; that does not establish any of the wala for him. Had it been a true setting free; the wala would have been established for whichever men and women freed him. Malik said; Another clarification of that is that if one of them freed his portion and then the mukatab could not pay; the value of what was left of the mukatab would be altered because of the one who freed his portion. Had it been a true setting-free; his estimated value would have been taken from the property of the one who set free until he had been set completely free as the Messenger of Allah; may Allah bless him and grant him peace; said; Whoever frees his share in a slave and has money to cover the full price of the slave; justly evaluated for him; gives his partners their shares. If not; he frees of him what he frees. See Book 37 hadith 1. He said; Another clarification of that is that part of the sunna of the muslims in which there is no dispute; is that whoever frees his share of a mukatab; the mukatab is not set fully free using his property. Had he been truly set free; the wala would have been his alone rather than his partners. Part of what will clarify that also is that part of the sunna of the muslims is that the wala belongs to whoever writes the contract of kitaba. The women who inherit from the master of the mukatab do not have any of the wala of the mukatab. If they free any of their share; the wala belongs to the male children of the master of the mukatab or his male paternal relations.	The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34983		Malik said about a man who had his slave in a kitaba and then the mukatab died and left his umm walad; and there remained for him some of his kitaba to pay and he left what would pay it; The umm walad is a slave since the mukatab was not freed until he died and he did not leave children that were set free by his paying what remained; so that the umm walad of their father was freed by their being set free. Malik said about a mukatab who set free a slave of his or gave sadaqa with some of his property and his master did not know that until he had set the mukatab free; That has been performed by him and the master does not rescind it. If the master of the mukatab knows before he sets the mukatab free; he can reject that and not permit it. If the mukatab is then freed and it becomes in his power to do so; he does not have to free the slave; nor give the sadaqa unless he does it voluntarily from himself.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-35831		Yahya related to me that Malik said; Someone whose passage to the House is blocked by an enemy is freed from every restriction of ihram; and should sacrifice his animal and shave his head wherever he has been detained; and there is nothing for him to make up afterwards. Yahya related to me from Malik that he had heard that when the Messenger of Allah; may Allah bless him and grant him peace; and his companions came out of ihram at AlHudaybiya they sacrificed their sacrificial animals and shaved their heads; and were freed from all the restrictions of ihram without having done tawaf of the House and without their sacrificial animals reaching the Kaba. There is nothing known about the Messenger of Allah; may Allah bless him and grant him peace; ever telling any of his companions; or anybody else that was with him; to make up for anything they had missed or to go back to doing anything they had not finished doing.	The Chapter on The Kabbah In Alahjj in HodHood Indexing, The Book of Hajj in Muwata Malik
MuwataMalik-017-001-35913		Yahya related to me from Malik from Hisham Ibn Urwa that his father said; Someone who does not stand at Arafa on the night of Muzdalifa before the dawn breaks has missed the hajj; and some one who stands at Arafa on the night of Muzdalifa before the dawn breaks has caught the hajj. Malik said; about a slave freed during the wuquf at Arafa; His standing does not fulfil for him the hajj of Islam; except if he was not in ihram and then he went into ihram after he was freed and he stood at Arafa that same night before the dawn broke in which case that is enough for him. If; however; he did not go into ihram until after the dawn had broken; he is in the same position as someone who misses the hajj by not catching the standing at Arafa before the breaking of the dawn on the night of Muzdalifa; and he will have to do the hajj of Islam later.	The Chapter on Alihram In Alhajj in HodHood Indexing, The Book of Business Transactions in Muwata Malik