Master

Master Completed Form

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

Master Dictionary Definition

Please Note, links to other source may not be legitimate or accurate.

Master References or Citations

In Quran

Quran Surat	Sura and Ayah	Polarity	Sura Sequence	Related Subjects	Ayah Text	English Translation
Surat AlNahl Ayah 76	Surat AlNahl	-0.33	68	Straight wai, Set parabl, Power sort, Command justice, Bring equal, Equal command, Command justic, Justice straight, Burden master, Direct bring, Parabl dumb, Dumb power, Master whichev, Sort wearisom, Whichev direct, Wearisom burden	وَضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَى شَيْءٍ وَهُوَ كَلٌّ عَلَى مَوْلَاهُ أَيْنَمَا يُوَجِّهْهُ لَا يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُسْتَقِيمٍ	Allah sets forth (another) Parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way?
Surat AlZumar Ayah 29	Surat AlZumar	0.35	59	Prais knowledg, Varianc belong, Belong partner, Parabl belong, Equal comparison, Comparison prais, Partner varianc, Belong master, Equal compar, Master equal, Put parabl	ضَرَبَ اللَّهُ مَثَلًا رَجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ	Allah puts forth a Parable a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah! but most of them have no knowledge.
Surat AlFatiha Ayah 4	Surat AlFatiha	0.41	5	Day Of Judgment, Master dai	مَالِكِ يَوْمِ الدِّينِ	Master of the Day of Judgment.

In Hadith Text Books

Master In Sahih AlBukhari

Hadith Page	English Translation	Book and Chapter
SahihAlBukhari-017-001-1433	Narrated Ibrahim At Taimi father: Ali addressed us while he was standing on a brick pulpit and carrying a sword from which was hanging a scroll He said By Allah; we have no book to read except Allah Book and whatever is on this scroll; And then he unrolled it; and behold; in it was written what sort of camels were to be given as blood money; and there was also written in it: Medina is a sanctuary form Air mountain to such and such place so whoever innovates in it an heresy or commits a sin therein; he will incur the curse of Allah; the angels; and all the people and Allah will not accept his compulsory or optional good deeds. There was also written in it: The asylum pledge of protection granted by any Muslims is one and the same; even a Muslim of the lowest status is to be secured and respected by all the other Muslims; and whoever betrays a Muslim in this respect by violating the pledge will incur the curse of Allah; the angels; and all the people; and Allah will not accept his compulsory or optional good deeds. There was also written in it: Whoever freed slave befriends takes as masters other than his real masters manumitters without their permission will incur the curse of Allah; the angels; and all the people; and Allah will not accept his compulsory or optional good deeds. See Hadith No. 94; Vol. 3	The Chapter on Angeles And Good Deeds And Almadinah in HodHood Indexing, Chapter on Going deeply into and arguing about knowledge and exaggerating in religion and inventing heresies in Sahih AlBukhari
SahihAlBukhari-017-001-1709	Narrated AlAswad: Aisha bought Barira in order to manumit her; but her masters stipulated that her Wala after her death would be for them. Aisha said; O Allah Messenger ﷺ ! I have bought Barira in order to manumit her; but her masters stipulated that her Wala will be for them. The Prophet ﷺ said; Manumit her as the Wala is for the one who manumits the slave ; or said; The one who pays her price. Then Aisha bought and manumitted her. After that; Barira was given the choice by the Prophet to stay with her husband or leave him. She said; If he gave me so much and so much money I would not stay with him. AlAswad added: Her husband was a free man. The sub-narrator added: The series of the narrators of AlAswad statement is incomplete. The statement of Ibn Abbas; i.e.; when I saw him he was a slave; is more authentic.	The Chapter on Slaves And Charity in HodHood Indexing, Chapter on The heir of the Saiba in Sahih AlBukhari
SahihAlBukhari-017-001-1710	Narrated Ali: We have no Book to recite except the Book of Allah Quran and this paper. Then Ali took out the paper; and behold ! There was written in it; legal verdicts about the retaliation for wounds; the ages of the camels to be paid as Zakat or as blood money. In it was also written: Medina is a sanctuary from Air mountain to Thaur mountain. So whoever innovates in it an heresy something new in religion or commits a crime in it 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 will be accepted on the Day of Resurrection. And whoever a freed slave takes as his master i.e. be-friends some people other than hi real masters without the permission of his real masters; will incur the curse of Allah; the angels and all the people; and none of his compulsory; or optional good deeds will be accepted on the Day of Resurrection. 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 none of his Compulsory or optional good deeds will be accepted on the Day of Resurrection.	The Chapter on Angeles And Good Deeds And Almadinah in HodHood Indexing, Chapter on The sin of the freed slave who denies his master who has freed him in Sahih AlBukhari
SahihAlBukhari-017-001-3698	Narrated Aisha: A black lady slave of some of the Arabs embraced Islam and she had a hut in the Masjid. She used to visit us and talk to us; and when she finished her talk; she used to say: The day of the scarf was one of our Lord wonders: Verily! He has delivered me from the land of Kufr. When she said the above verse many times; I i.e. Aisha asked her; What was the day of the scarf? She replied; Once the daughter of some of my masters went out and she was wearing a leather scarf round her neck and the leather scarf fell from her and a kite descended and picked it up; mistaking it for a piece of meat. They i.e. my masters accused me of stealing it and they tortured me to such an extent that they even looked for it in my private parts. So; while they all were around me; and I was in my great distress; suddenly the kite came over our heads and threw the scarf; and they took it. I said to them This is what you accused me of stealing; though I was innocent.	The Chapter on Pre-Islam And Killing in HodHood Indexing, Chapter on The days of PreIslamic Period of Ignorance in Sahih AlBukhari
SahihAlBukhari-017-001-3824	Narrated Ibrahim AlTamimi father: Ali delivered a sermon saying; We have no book to read except the Book of Allah and what is written in this paper which contains verdicts regarding retaliation for wounds; the ages of the camels given as Zakat or as blood money and the fact that Medina is a sanctuary in between Air mountain to so-and-so mountain. So; whoever innovates in it an heresy or commits a sin or gives shelter in it; 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 whoever freed slave takes as his master i.e. befriends other than his real masters will incur the same Curse. And the asylum granted by any Muslim is to be secured by all the other Muslims; and whoever betrays a Muslim in this respect will incur the same Curse.	The Chapter on Angeles And Good Deeds And Almadinah in HodHood Indexing, Chapter on The asylum and protection granted by the Muslims should be respected and observed 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-017-001-4029	Narrated Abdullah Bin AlZubair: When AlZubair got up during the battle of AlJamal; he called me and I stood up beside him; and he said to me; O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think; if we pay the debts; there will be something left for us from our money? AlZubair added; O my son! Sell our property and pay my debts. AlZubair then willed one-third of his property and willed one-third of that portion to his sons; namely; Abdullah sons. He said; One-third of the one third. If any property is left after the payment of the debts; one-third of the one-third of what is left is to be given to your sons. Hisham; a sub-narrator added; Some of the sons of Abdullah were equal in age to the sons of AlZubair e.g. Khubaib and Abbas. Abdullah had nine sons and nine daughters at that time. The narrator Abdullah added: My father AlZubair went on drawing my attention to his debts saying; If you should fail to pay part of the debts; appeal to my Master to help you. By Allah! I could not understand what he meant till I asked; O father! Who is your Master? He replied; Allah is my Master. By Allah; whenever I had any difficulty regarding his debts; I would say; Master of AlZubair! Pay his debts on his behalf. and Allah would help me to pay it. AlZubair was martyred leaving no Dinar or Dirham but two pieces of land; one of which was called AlGhaba; and eleven houses in Medina; two in Basra; one in Kufa and one in Egypt. In fact; the source of the debt which he owed was; that if somebody brought some money to deposit with him. AlZubair would say; No; i wont keep it as a trust ; but I take it as a debt; for I am afraid it might be lost. AlZubair was never appointed governor or collector of the tax of Kharaj or any other similar thing; but he collected his wealth from the war booty he gained during the holy battles he took part in; in the company of the Prophet; Abu Bakr; Umar; and Uthman. Abdullah Bin AlZubair added: When I counted his debt; it turned to be two million and two hundred thousand. The sub-narrator added: Hakim Bin Hizam met Abdullah Bin AlZubair and asked; O my nephew! How much is the debt of my brother? Abdullah kept it as a secret and said; One hundred thousand; Hakim said; By Allah! I dont think your property will cover it. On that Abdullah said to him; What if it is two million and two hundred thousand? Hakim said; I dont think you can pay it; so if you are unable to pay all of it; I will help you. AlZubair had already bought AlGhaba for one hundred and seventy thousand. Abdullah sold it for one million and six hundred thousand. Then he called the people saying; Any person who has any money claim on AlZubair should come to us in AlGhaba. There came to him Abdullah Bin Jafar whom AlZubair owed four hundred thousand. He said to Abdullah Bin AlZubair; If you wish I will forgive you the debt. Abdullah bin AlZubair said; No. Then Ibn Jafar said; If you wish you can defer the payment if you should defer the payment of any debt. Ibn AlZubair said; No. Abdullah Bin Jafar said; Give me a piece of the land. Abdullah Bin AlZubair said to him ; Yours is the land extending from this place to this place. So; Abdullah Bin AlZubair sold some of the property including the houses and paid his debt perfectly; retaining four and a half shares from the land i.e. AlGhaba. He then went to Muawlya while Amr Bin Uthman; AlMundhir Bin AlZubair and Ibn Zama were sitting with him. Muawiya asked; At what price have you appraised AlGhaba? He said; One hundred thousand for each share; Muawiya asked; How many shares have been left? Abdullah replied; Four and a half shares. AlMundhir Bin AlZubair said; I would like to buy one share for one hundred thousand. Amr Bin Uthman said; I would like to buy one share for one hundred thousand. Ibn Zama said; I would like to buy one share for one hundred thousand. Muawiya said; How much is left now? Abdullah replied; One share and a half. Muawiya said; I would like to buy it for one hundred and fifty thousand. Abdullah also sold his part to Muawiya six hundred thousand. When Ibn AlZubair had paid all the debts. AlZubair sons said to him; Distribute our inheritance among us. He said; No; by Allah; I will not distribute it among you till I announce in four successive Hajj seasons; Would those who have money claims on AlZubair come so that we may pay them their debt. So; he started to announce that in public in every Hajj season; and when four years had elapsed; he distributed the inheritance among the inheritors. AlZubair had four wives; and after the one-third of his property was excluded according to the will ; each of his wives received one million and two hundred thousand. So the total amount of his property was fifty million and two hundred thousand.	The Chapter on Debt And Creditors And Property Inheritance in HodHood Indexing, Chapter on Blessed is the wealth of a living or a dead Ghazi in Sahih AlBukhari
SahihAlBukhari-017-001-4104	Narrated Urwa: Aisha told me that Buraira came to seek her help in writing for emancipation and at that time she had not paid any part of her price. Aisha said to her; Go to your masters and if they agree that I will pay your price and free you on condition that your Wala will be for me; I will pay the money. Buraira told her masters about that; but they refused; and said; If Aisha wants to do a favor she could; but your Wala will be for us. Aisha informed Allah Messenger ﷺ of that and he said to her; Buy and manumit Buraira as the Wala will go to the manumitted.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on The conditions of selling in Sahih AlBukhari
SahihAlBukhari-017-001-4112	Narrated Aiman AlMakki: When I visited Aisha she said; Buraira who had a written contract for her emancipation for a certain amount came to me and said; O mother of the believers! Buy me and manumit me; as my masters will sell me. Aisha agreed to it. Buraira said; My masters will sell me on the condition that my Wala will go to them. Aisha said to her; Then I am not in need of you. The Prophet ﷺ heard of that or was told about it and so he asked Aisha; What is the problem of Buraira? He said; Buy her and manumit her; no matter what they stipulate. Aisha added; I bought and manumitted her; though her masters had stipulated that her Wala would be for them. The Prophet ﷺ said; The Wala is for the liberator; even if the other stipulated a hundred conditions.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on The conditions permissible in the case of a slave who has a writing for emancipation in Sahih AlBukhari
SahihAlBukhari-017-001-4115	Narrated Urwa: Aisha said; Buraira came to me and said; My people masters have written the contract for my emancipation for nine Awaq of gold to be paid in yearly installments; one Uqiya per year; so help me. Aisha said to her ; If your masters agree; I will pay them the whole sum provided the Wala will be for me. Buraira went to her masters and told them about it; but they refused the offer and she returned from them while Allah Messenger ﷺ s was sitting. She said; I presented the offer to them; but they refused unless the Wala would be for them. When the Prophet ﷺ heard that and Aisha told him about It; he said to her; Buy Buraira and let them stipulate that her Wala will be for them; as the Wala is for the manumitted. Aisha did so. After that Allah Messenger ﷺ got up amidst the people; Glorified and Praised Allah and said; What is wrong with some people who stipulate things which are not in Allah Laws? Any condition which is not in Allah Laws is invalid even if there were a hundred such conditions. Allah Rules are the most valid and Allah Conditions are the most solid. The Wala is for the manumitted.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on Conditions for Wala in Sahih AlBukhari
SahihAlBukhari-017-001-4821	Narrated Aisha ra that Barira came to seek her help writing of emancipation and she had to pay five Uqiya of gold by five yearly installments. Aisha said to her; Do you think that if I pay the whole sum at once; your masters will sell you to me; and I will free you and your Wala will be for me. Barira went to her masters and told them about that offer. They said that they would not agree to it unless her Wala would be for them. Aisha further said; I went to Allah Messenger ﷺ and told him about it. Allah Messenger ﷺ said to her; Buy Barira and manumit her and the Wala will be for the liberator. Allah Messenger ﷺ then got up and said; What about those people who stipulate conditions that are not present in Allah Laws? If anybody stipulates a condition which is not in Allah Laws; then what he stipulates is invalid. Allah Condition Laws are the truth and are more solid.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on The sin of one who falsely accuses his slave of illegal sexual intercourse in Sahih AlBukhari
SahihAlBukhari-017-001-4822	Narrated Urwa: That Aisha told him that Buraira came to seek her help in her writing of emancipation for a certain sum and that time she had not paid anything of it. Aisha said to her; Go back to your masters; and if they agree that I will pay the amount of your writing of emancipation and get your Wala; I will do so. Buraira informed her masters of that but they refused and said; If she i.e. Aisha is seeking Allah reward; then she can do so; but your Wala will be for us. Aisha mentioned that to Allah Apostle who said to her; Buy and manumit her; as the Wala is for the liberator. Allah Messenger ﷺ then got up and said; What about the people who stipulate conditions which are not present in Allah Laws? Whoever imposes conditions which are not present in Allah Laws; then those conditions will be invalid; even if he imposed these conditions a hundred times. Allah conditions Laws are the truth and are more solid.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on Writing of emancipations and conditions in Sahih AlBukhari
SahihAlBukhari-017-001-4824	Narrated Aisha: Buraira came to Aisha and said; I have made a contract of emancipation with my masters for nine Uqiyas of gold to be paid in yearly installments. Therefore; I seek your help. Aisha said; If your masters agree; I will pay them the sum at once and free you on condition that your Wala will be for me. Buraira went to her masters but they refused that offer. She came back and said; I presented to them the offer but they refused; unless the Wala was for them. Allah Messenger ﷺ heard of that and asked me about it; and I told him about it. On that he said; Buy and manumit her and stipulate that the Wala should be for you; as Wala is for the liberator. Aisha added; Allah Messenger ﷺ then got up amongst the people; Glorified and Praised Allah; and said; Then after: What about some people who impose conditions which are not present in Allah Laws? So; any condition which is not present in Allah Laws is invalid even if they were one-hundred conditions. Allah ordinance is the truth; and Allah condition is stronger and more solid. Why do some men from you say; O so-and-so! manumit the slave but the Wala will be for me? Verily; the Wala is for the liberator.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on AlMukatab is permitted to ask others to help him in Sahih AlBukhari
SahihAlBukhari-017-001-4825	Narrated Amra bint Abdulrahman Buraira went to Aisha; the mother of the faithful believers to seek her help in her emancipation Aisha said to her; If your masters agree; I will pay them your price in a lump sum and manumit you. Buraira mentioned that offer to her masters but they refused to sell her unless the Wala was for them. Aisha told Allah Messenger ﷺ about it. He said; Buy and manumit her as the Wala is for the liberator.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on The selling of a Mukatab on his agreement in Sahih AlBukhari
SahihAlBukhari-017-001-4826	Narrated Abdul Wahid Bin Aiman: I went to Aisha and said; I was the slave of Utba Bin Abu Lahab. Utba died and his sons became my masters who sold me to Ibn Abu Amr who manumitted me. The sons of Utba stipulated that my Wala should be for them. Aisha said; Buraira came to me and she was given the writing of emancipation by her masters and she asked me to buy and manumit her. I agreed to it; but Buraira told me that her masters would not sell her unless her Wala was for them. Aisha said; I am not in need of that. When the Prophet ﷺ heard that; or he was told about it; he asked Aisha about it. Aisha mentioned what Buraira had told her. The Prophet ﷺ said; Buy and manumit her and let them stipulate whatever they like. So; Aisha bought and manumitted her and her masters stipulated that her Wala should be for them. The Prophet;; said; The Wala will be for the liberator even if they stipulated a hundred conditions.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on If a Mukatab slave asks somebody to buy and free him in Sahih AlBukhari
SahihAlBukhari-017-001-4929	Narrated Abu Huraira: The Prophet ﷺ said; You should not say; Feed your lord Rabbaka ; help your lord in performing ablution; or give water to your lord; but should say; my master e.g. Feed your master instead of lord etc. Saiyidi ; or my guardian Maulai ; and one should not say; my slave Abd ; or my girl-slave Amati ; but should say; my lad Fatai ; my lass Fatati ; and my boy Ghulami.	The Chapter on Allah Characteristics Creator Of Heaven And Earth in HodHood Indexing, Chapter on It is dislike to look down upon a slave in Sahih AlBukhari
SahihAlBukhari-017-001-5441	Narrated Urwa: Aisha said; Barira came to me and said; I have agreed with my masters to pay them nine Uqiyas of gold in installments one Uqiya per year; please help me. I said; I am ready to pay the whole amount now provided your masters agree that your Wala will be for me. So; Barira went to her masters and told them about that offer but they refused to accept it. She returned; and at that time; Allah Messenger ﷺ was sitting present. Barira said; I told them of the offer but they did not accept it and insisted on having the Wala. The Prophet ﷺ heard that. Aisha narrated the whole story to the Prophet. He said to her; Buy her and stipulate that her Wala would be yours as the Wala is for the manumitter. Aisha did so. Then Allah Messenger ﷺ stood up in front of the people; and after glorifying Allah he said; Amma Badu i.e. then after ! What about the people who impose conditions which are not in Allah Book Laws ? Any condition that is not in Allah Book Laws is invalid even if they were one hundred conditions; for Allah decisions are the right ones and His conditions are the strong ones firmer and the Wala will be for the manumitter.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on If somebody imposes conditions in selling against the Islamic Law in Sahih AlBukhari
SahihAlBukhari-017-001-6153	Narrated Abu Burda father: Allah Messenger ﷺ said Three persons will have a double reward: 1. A Person from the people of the scriptures who believed in his prophet Jesus or Moses and then believed in the Prophet ﷺ Muhammad i.e. has embraced Islam. 2. A slave who discharges his duties to Allah and his master. 3. A master of a woman-slave who teaches her good manners and educates her in the best possible way the religion and manumits her and then marries her.	The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, Chapter on A man teaching religion to his womanslave and his family in Sahih AlBukhari
SahihAlBukhari-017-001-943	Narrated Aisha: Barira came to seek my help regarding her manumission. I told herself you like I would pay your price to your masters but your Wala allegiance would be for me. Her masters said; If you like; you can pay what remains of the price of her manumission ; Sufyan the sub-narrator once said ; or if you like you can manumit her; but her inheritance AlWala would be for us. When Allah Messenger ﷺ came; I spoke to him about it. He said; Buy her and manumit her. No doubt AlWala is for the manumitted. Then Allah Messenger ﷺ stood on the pulpit or Allah Messenger ﷺ ascended the pulpit as Sufyan once said ; and said; What about some people who impose conditions which are not present in Allah Book Laws ? Whoever imposes conditions which are not in Allah Book Laws ; his conditions will be invalid even if he imposed them a hundred times.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on Mentioning about sales and purchases on the pulpit in the Masjid in Sahih AlBukhari

In Sahih Muslim

Hadith Page	Arabic Text	English Translation	Book and Chapter
SahihMuslim-017-001-18676		It is narrated on the authority of Shabi that one among the citizens of Khurasan asked him: 0 Abu! some of the people amongst us who belong to Khurasan say that a person who freed his bondswoman and then married her is like one who rode over a sacrificial animal. Shabi said: Abu Burda Bin Abi Mousa narrated it to me on the authority of his father that verily the Messenger of Allah ﷺ said: There are three classes of persons who would be given a double reward. One who is amongst the People of the Book and believed in his apostle and lived to see the time of Apostle Muhammad ﷺ and affirmed his faith in him and followed him and attested his truth; for him is the double reward; and the slave of the master who discharges all those obligations that he owes to Allah and discharges his duties that he owes to his master; for him there is a double reward. And a man who had a bondswoman and fed her and fed her well; then taught her good manners; and did that well and later on granted her freedom and married her; for him is the double reward. Then Shabi said: Accept this hadith without giving anything. Formerly a man was obliged to travel to Medina even for a smaller hadith than this.	The Chapter on Jihad Reward in HodHood Indexing, Chapter on 70 in Sahih Muslim
SahihMuslim-017-001-22005		Umair; the freed slave of Abil-Lahm; said: My master commanded me to cut some meat in strips; as I was doing it a poor man came to me and I gave him some of it to eat. My master came to know of that; and he beat me. I came to the Messenger of Allah ﷺ and narrated it to him. He the Holy Prophet summoned him and said: Why did you beat him? He Abil-Lahm said: He gives away my food without being commanded to do so. Upon this he the Holy Prophet said: The reward would be shared by you two.	The Chapter on Reward Of Freeing Slaves in HodHood Indexing, Chapter on 26 in Sahih Muslim

In Sunan AlTermithi

nothing found

In Sunan AlNasai

Hadith Page	English Translation	Book and Chapter
SunanAlNasai-017-001-13195	It was narrated fromAisha that Barirah came to Aisha asking her to help her with her contract of manumission. Aisha said: Go back to your masters; and if they agree to let me pay off your contract of manumission; and let your loyalty be to me; then I will do it Barirah told her masters about that; but they refused and said: If she wants to seek reward with Allah by freeing you; let her do so; but your loyalty will be to us. She told the Messenger of Allah about that ; and the Messenger of Allah said to her; Buy her and set her free; and loyalty belongs to the one who set the slave free; Then the Messenger of Allah said: What is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates something that is not in the Book of Allah; it is not valid even if he stipulates one hundred conditions? The condition of Allah is more deserving of being followed and is more hinting.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on Selling A Mukatib in Sunan AlNasai
SunanAlNasai-017-001-13196	It was narrated that Aisha said: Barirah came to me and said: O Sishah; I have drawn up a contract of manumission with my master; to buy my freedom in return for nine Uwqiyah; one Uwqiyah to be paid each year; help me; she had not yet paid anything toward her contract of manumission. Aisha; who liked her and wanted to help her; said: Go back to your masters and if they agree to let me pay the whole sum and that your loyalty will be to me; I will do it. So Barirah went to her masters and suggested that to them; but they refused and said: if she wants to seek reward with Allah by freeing you; let her do so; but you loyalty will be to us; Aisha told the Messenger of Allah about that and he said: Do not let that stop you. Buy her and set her free; and loyalty belongs to the one who sets the slave free.; so she did that; then the Messenger of Allah stood up before the people; praised and glorified Allah; then said: What is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates conditions that are not in even if there are a hundred conditions? The decree of Allah takes priority; and the conditions of Allah binding. And loyalty belongs to the one who sets the slaves free.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on If A Mukatib Is Sold Before He Pays Off His Contract Of Manumission in Sunan AlNasai
SunanAlNasai-017-001-14951	It was narrated that Aisha said: Barirah made a contract that she would be freed in return for nine Awaq; one Uqiyah to be paid each year. She came to Aisha asking for help and she said: No; not unless they agree to accept the sum in one payment; and that the Wala will go to me. Barirah went and spoke to her masters but they insisted that the Wala should be for them. She came to Aisha and the Messenger of Allah came; and she told her what her masters had said. She said: No; by Allah; not unless Wala is to me. The Messenger of Allah said: What is this? She said: O Messenger of Allah; Barirah came to me and asked me to help her with her contract of manumission; and I said no; not unless they agree to accept the sum in one payment; and that the Wala will be for me. She mentioned that to her masters and they insisted that the Wala should be for them. The Messenger of Allah said: Buy her; and stipulate that the Wala is for the one who sets the slave free. Then he stood up and addressed the people and said: What is the matter with people who stipulate conditions that are not in the Book of Allah; the Mighty and Sublime? They say: I set so-and-so free but the Wala will be to me. Every condition that is not in the Book of Allah; the Mighty and Sublime; is a false condition; even if there are a hundred conditions. And the Messenger of Allah gave her the choice with regard to her husband who was still a slave; and she chose herself. Urwah said: If he had been free the Messenger of Allah would not have given her the choice.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on Giving The Choice To A Slave Woman Who Has Been Set Free And Whose Husband Is Still A Slave in Sunan AlNasai

In Sunan Abu Dawoud

Hadith Page	English Translation	Book and Chapter
SunanAbuDawoud-017-001-25309	Narrated Aisha; Ummul Muminin: The people complained to the Messenger of Allah ﷺ of the lack of rain; so he gave an order for a pulpit. It was then set up for him in the place of prayer. He fixed a day for the people on which they should come out. Aisha said: The Messenger of Allah ﷺ ; when the rim of the sun appeared; sat down on the pulpit; and having pronounced the greatness of Allah and expressed His praise; he said: You have complained of drought in your homes; and of the delay in receiving rain at the beginning of its season. Allah has ordered you to supplicate Him has and promised that He will answer your prayer. Then he said: Praise be to Allah; the Lord of the Universe; the Compassionate; the Merciful; the Master of the Day of Judgment. There is no god but Allah Who does what He wishes. O Allah; Thou art Allah; there is no deity but Thou; the Rich; while we are the poor. Send down the rain upon us and make what Thou sendest down a strength and satisfaction for a time. He then raised his hands; and kept raising them till the whiteness under his armpits was visible. He then turned his back to the people and inverted or turned round his cloak while keeping his hands aloft. He then faced the people; descended and prayed two rakahs. Allah then produced a cloud; and the storm of thunder and lightning came on. Then the rain fell by Allah permission; and before he reached his Masjid streams were flowing. When he saw the speed with which the people were seeking shelter; he ﷺ laughed till his back teeth were visible. Then he said: I testify that Allah is Omnipotent and that I am Allah servant and apostle.Abu Dawud said: This is a ghraib rate tradition; but its chain is sound. The people of Medina recite maliki instead of maaliki yawm Aldin the master of the Day Of Judgment. But this tradition in which the word maalik occurs is an evidence for them.	The Chapter on Rain And Clouds Months in HodHood Indexing, Chapter on Raising The Hands During Istisqa in Sunan Abu Dawoud
SunanAbuDawoud-017-001-25736	Narrated Amr Bin Shuaib: On his father authority; said that his grandfather told that a A man came to the Prophet ﷺ crying for help. He said: His slave-girl; Messenger of Allah! He said: Woe to you; what happened with you ? He said that it was an evil one. He saw the slave-girl of his master; he became jealous of him; and cut off his penis. The Messenger of Allah ﷺ said: Bring the man to me. The man was called; but people could not get control over him. The Messenger of Allah ﷺ then said: Go away; you are free. He asked: Messenger of Allah! upon whom does my help lie? He replied: On every believer; or he said: On every Muslim.Abu Dawud said: The name of the man who was emancipated was Rawh Bin DinarAbu Dawud said: The man who cut off the penis was Zinbaabu Dawud said: The Zinba Abu Rawh was master of the slave.	The Chapter on Reward Of Freeing Slaves in HodHood Indexing, Chapter on If A Man Kills His Slave Or Mutilates Him Should Retaliation Be Imposed On Him in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26584	Narrated Rafi Ibn Khadij: Muhammad Ibn Yahya Ibn Hibban said: A slave stole a plant of a palm-tree from the orchard of a man and planted it in the orchard of his master. The owner of the plant went out in search of the plant and he found it. He solicited help against the slave from Marwan Ibn AlHakam who was the Governor of Medina at that time. Marwan confined the slave and intended to cut off his hand. The slave master went to Rafi Ibn Khadij and asked him about it. He told him that he had heard the Messenger of Allah ﷺ say: The hand is not to be cut off for taking fruit or the pith of the palm-tree. The man then said: Marwan has seized my slave and wants to cut off his hand. I wish you to go with me to him and tell him that which you have heard from the Messenger of Allah ﷺ. So Rafi Ibn Khadij went with him and came to Marwan Ibn AlHakam. Rafi said to him: I heard the Messenger of Allah ﷺ say: The hand is not to be cut off for taking fruit or the pith of the palm-tree. So Marwan gave orders to release the slave and then he was released.Abu Dawud said: Kathar means pith of the palm-tree.	The Chapter on Zakat And Slaves in HodHood Indexing, Chapter on For what the thief hand is not to be cut off in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26918	Narrated Abu Huraira: The Prophet ﷺ said: None of you must say: My slave Abd and My slave-woman amati ; and a slave must not say: My lord rabbi or rabbati. The master of a slave should say: My young man fataya and My young woman fatati ; and a slave should say My master sayidi and My mistress sayidati ; for you are all Allah slave and the Lord is Allah; Most High.	Chapter on The slave should not say Rabbi or Rabbati My lord My lady in Sunan Abu Dawoud

In Muwata Malik

Hadith Page	English Translation	Book and Chapter
MuwataMalik-017-001-34746	Yahya said that Malik said; What is done in our community about slaves is that when a slave is struck intentionally or accidentally and the master brings a witness; he swears with his witness one oath and then he has the value of the slave. There is no swearing for revenge in slaves; accidentally or intentionally; and I have not heard any of the people of knowledge say that there was. Malik said; If a slave is killed intentionally or accidentally; the master of the slave who is slain has no swearing or oath. The master cannot demand his right except with a fair proof or a witness if he swears with one witness. Yahya said that Malik said; This is the best of what I have heard on the matter.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, The Book of Purity in Muwata Malik
MuwataMalik-017-001-34805	Malik spoke about a mudabbar who said to his master; Free me immediately and I will give fifty dinars which I will have to pay in instalments. His master said; Yes. You are free and you must pay fifty dinars; and you will pay me ten dinars every year. The slave was satisfied with this. Then the master dies one; two or three days after that. He said; The freeing is confirmed and the fifty dinars become a debt against him. His testimony is permitted; his inviolability as a free man is confirmed; as are his inheritance and his liability to the full hudud punishments. The death of his master; however; does not reduce the debt for him at all. Malik said that if a man who made his slave a mudabbar died and he had some property at hand and some absent property; and in the property at hand there was not enough in the third he was allowed to bequeath to cover the value of the mudabbar; the mudabbar was kept there together with this property; and his tax kharaj was gathered until the master absent property was clear. Then if a third of what his master left would cover his value; he was freed with his property and what had gathered of his tax. If there was not enough to cover his value in what his master had left; as much of him was freed as the third would allow; and his property was left in his hands.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Speech in Muwata Malik
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-017-001-34810	Malik related to me that he heard that Umar Ibn Abd AlAziz gave a judgement about the mudabbar who did an injury. He said; The master must surrender what he owns of him to the injured person. He is made to serve the injured person and recompense in the form of service is taken from him as the blood-money of the injury. If he completes that before his master dies; he reverts to his master. Malik said; The generally agreed on way of doing things in our community about a mudabbar who does an injury and then his master dies and the master has no property except him is that the third allowed to be bequeathed is freed; and then the blood-money for the in jury is divided into thirds. A third of the blood-money is against the third of him which was set free; and two-thirds are against the two-thirds which the heirs have. If they wish; they surrender what they have of him to the party with the injury; and if they wish; they give the injured person two-thirds of the blood-money and keep their portion of the slave. That is because that injury is a criminal action by the slave and it is not a debt against the master by which whatever setting free and tadbir the master had done would be abrogated. If there were a debt to people held against the master of the slave; as well as the criminal action of the slave; part of the mudabbar would be sold in proportion to the blood-money of the injury and according to the debt. Then one would begin with the blood-money which was for the criminal action of the slave and it would be paid from the price of the slave. Then the debt of his master would be paid; and then one would look at what remained after that of the slave. His third would b be set free; and two-thirds of him would belong to the heirs. That is because the criminal action of the slave is more important than the debt of his master. That is because; if the man dies and leaves a mudabbar slave whose value is one hundred and fifty dinars; and the slave strikes a free man on the head with a blow that lays open the skull; and the blood-money is fifty dinars; and the master of the slave has a debt of fifty dinars; one begins with the fifty dinars which are the blood-money of the head wound; and it is paid from the price of the slave. Then the debt of the master is paid. Then one looks at what remains of the slave; and a third of him is set free and two-thirds of him remain for the heirs. The blood-money is more pressing against his person than the debt of his master. The debt of his master is more pressing than the tadbir which is a bequest from the third of the property of the deceased. None of the tadbir is permitted while the master of the mudabbar has a debt which is not paid. It is a bequest. That is because Allah; the Blessed; the Exalted; said; After any bequest that is made or any debt. Surat 4 ayat 10 Malik said; If there is enough in the third property that the deceased can bequeath to free all the mudabbar; he is freed and the blood-money due from his criminal action is held as a debt against him which follows him after he is set free even if that blood-money is the full blood-money. It is not a debt on the master. Malik spoke about a mudabbar who injured a man and his master surrendered him to the injured party; and then the master died and had a debt and did not leave any property other than the mudabbar; and the heirs said; We surrender the mudabbar to the party; whilst the creditor said; My debt exceeds that. Malik said that if the creditor debt did exceed that at all ; he was more entitled to it and it was taken from the one who owed the debt; according to what the creditor was owed in excess of the blood-money of the injury. If his debt did not exceed it at all; he did not take the slave. Malik spoke about a mudabbar who did an injury and had property; and his master refused to ransom him. He said; The injured party takes the property of the mudabbar for the blood-money of his injury. If there is enough to pay it; the injured party is paid in full for the blood-money of his injury and the mudabbar is returned to his master. If there is not enough to pay it; he takes it from the blood-money and uses the mudabbar for what remains of the blood-money.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34811	Malik said in the case of an umm walad who injured someone; The blood-money of that injury is the responsibility of her master from his property; unless the blood-money of the injury is greater than the value of the umm walad. Her master does not have to pay more than her value. That is because when the master of a slave or slave-girl surrenders his slave or slave-girl for an injury which one of them has done; he does not owe any more than that; even if the blood-money is greater. As the master of the umm walad cannot surrender her because of the precedent of the sunna; when he pays her price; it is as if he had surrendered her. He does not have to pay more than that. This is the best of what I have heard about the matter. The master is not obliged to assume responsibility for more than an umm walad value because of her criminal action.	The Chapter on Injury In Crimes And Felonies 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-017-001-34829	Malik related to me from Hisham Ibn Urwa from his father that Aisha; the wife of the Prophet; may Allah bless him and grant him peace; said; Barira came to me and said; I have written myself as mukatab for my people for nine uqiyas; one uqiya per year; so help me. Aisha said; If your people agree that I pay it all to them for you; and that if I pay it; your wala is mine; then I will do it. Barira went to her masters and told them that and they didnt agree. She came back from her masters while the Messenger of Allah; may Allah bless him and grant him peace; was sitting. She said to Aisha; I offered that to them and they refused me unless they had the wala. The Messenger of Allah; may Allah bless him and grant him peace; heard that and asked her about it Aisha told him and the Messenger of Allah; may Allah bless him and grant him peace; said; Take her and stipulate that the wala is yours; for the wala is for the one who sets free. So Aisha did that and then the Messenger of Allah; may Allah bless him and grant him peace; stood up in front of the people; and praised Allah and gave thanks to Him. Then he said; What is wrong with the people who make conditions which are not in the Book of Allah? Any condition which is not in the Book of Allah is invalid even if it is a hundred conditions. The decree of Allah is truer and the conditions of Allah are firmer; and the wala only belongs to the one who sets free.	The Chapter on Payments And Buying Of Slaves in HodHood Indexing, The Book of Greetings in Muwata Malik
MuwataMalik-017-001-34831	Malik related to me from Yahya Ibn Said from Amra bint Abdulrahman that Barira came asking the help of Aisha; umm Almuminin. Aisha said; If your masters agree that I pay them your price in one lump sum and set you free I will do it. Barira mentioned that to her masters and they said; No; not unless your wala is ours. Yahya Ibn Said added that Amra bint Abdulrahman claimed that Aisha mentioned that to the Messenger of Allah; may Allah bless him and grant him peace; and the Messenger of Allah; may Allah bless him and grant him peace said; Buy her and set her free. The wala only belongs to the one who sets free.	The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, The Book of Greetings in Muwata Malik
MuwataMalik-017-001-34833	Malik said that it was not permissible for a slave to buy himself from his master on the provision that he could give the wala to whomever he wished as the wala was for the one who set him free; and that had a man given permission to his mawla to give the wala to whomever he wished; that would not have been permitted; because the Messenger of Allah; may Allah bless him and grant him peace; had said; The wala is for the one who sets free. The Messenger of Allah; may Allah bless him and grant him peace; forbade selling or giving away the wala. For if it was permitted to the master to stipulate that for him and to give him permission to give the wala to whomever he liked; that would be a gift.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Greetings in Muwata Malik
MuwataMalik-017-001-34835	Malik related to me that he had heard that Said Ibn AlMusayab was asked who had the wala of the children whom a slave had by a free woman. Said said; If their father dies and he is a slave who was not set free; their wala belongs to the mawali of their mother. Malik said; That is like the child of a woman who is a mawla who has been divorced by lian; the child is attached to the mawali of his mother and they are his mawali. If he dies; they inherit from him. If he commits a crime; they pay the blood-money for him. If his father acknowledges him; he is given a kinship to him and his wala goes to the mawali of his father. They are his heirs; they pay his blood-money and his father is punished with the hadd-punishment. Malik said; It is like that with a free-born woman divorced by lian. If her husband who curses her by lian does not acknowledge her child; the child is dealt with in the same way except that the rest of his inheritance after the inheritance of his mother and his brothers from his mother goes to all the muslims as long as he was not given kinship to his father. The child of the lian is attached to the patronage of the mawali of his mother until his father acknowledges him because he does not have a lineage or paternal relations. If his lineage is confirmed; it goes to his paternal relations. Malik said; The generally agreed-on way of doing things among us about a child of a slave by a free woman; while the father of the slave is free; is that the grandfather the father of the slave ; attracts the wala of his son free children by a free woman. They leave their inheritance to him as long as their father is a slave. If the father becomes free; the wala returns to his mawali. If he dies and he is still a slave; the inheritance and the wala go to the grandfather. If the slave has two free sons; and one of them dies while the father is still a slave; the grandfather; the father of the father; attracts the wala and the inheritance. Malik spoke about a slave-girl who was set free while she was pregnant and her husband was a slave and then her husband became free before she gave birth; or after she gave birth. He said; The wala of what is in her womb goes to the person who set the mother free because slavery touched the child before the mother was set free. It is not treated in the same way as a child conceived by its mother after she has been set free because the wala of such a child; is attracted by the father when he is set free. Malik said that if a slave asked his master permission to free a slave of his and his master gave permission; the wala of the freed slave went to the master of his master; and his wala did not return to the master who had set him free; even if he were to become free himself.	The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, The Book of Greetings in Muwata Malik
MuwataMalik-017-001-34894	Malik related to me from Yahya Ibn Said that Abud-Darda wrote to Salman AlFarsi; Come immediately to the holy land. Salman wrote back to him; Land does not make anyone holy. Man deeds make him holy. I have heard that you were put up as a doctor to treat and cure people. If you are innocent; then may you have delight! If you are a quack; then beware lest you kill a man and enter the Fire! When Abud-Darda judged between two men; and they turned from him to go; he would look at them and say; Come back to me; and tell me your story again. A quack! By Allah! Yahya said that he heard Malik say; If someone makes use of a slave; without permission of its master; in anything important to him; whose like has a fee; he is liable for what befalls the slave if anything befalls him. If the slave is safe and his master asks for his wage for what he has done; that is the master right. This is what is done in our community. Yahya said that he heard Malik say about a slave who is part free and part enslaved; His property is suspended in his hand and he cannot begin anything with it. He eats from it and clothes himself in an approved fashion. If he dies; his property belongs to the one to whom he is in slavery. Yahya said that he heard Malik say; The way of doing things in our community is that a parent can take his child to account for what he spends on him from the day the child has property; cash or goods; if the parent wants that.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-34896	Yahya said that he heard Malik say; The sunna with us about the crime of slaves is that the hand is not cut off for any harm that a slave causes a man; or something he pilfers; or something guarded which he steals; or hanging dates he cuts down or ruins; or steals. That is against the slave person and does not exceed the price of the slave whether it is little or much. If his master wishes to give the value of what the slave took or ruined; or pay the blood-price for the injury; he pays it and keeps his slave. If he wishes to surrender him; he surrenders him; and none of that is against him. The master has the option in that.	The Chapter on Zakat And Slaves in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-34907	Malik related to me that he heard that Abu Salama Ibn Abdulrahman and Sulayman Ibn Yasar were both asked; Does one pronounce judgement on the basis of an oath with one witness? They both said; Yes. Malik said; The precedent of the sunna in judging by an oath with one witness is that if the plaintiff takes an oath with his witness; he is confirmed in his right. If he draws back and refuses to take an oath; the defendant is made to take an oath. If he takes an oath; the claim against him is dropped. If he refuses to take an oath; the claim is confirmed against him. Malik said; This procedure pertains to property cases in particular. It does not occur in any of the hadd-punishments; nor in marriage; divorce; freeing slaves; theft or slander. If some one says; Freeing slaves comes under property; he has erred. It is not as he said. Had it been as he said; a slave could take an oath with one witness; if he could find one; that his master had freed him. However; when a slave lays claim to a piece of property; he can take an oath with one witness and demand his right as the freeman demands his right. Malik said; The sunna with us is that when a slave brings somebody who witnesses that he has been set free; his master is made to take an oath that he has not freed him; and the slave claim is dropped. Malik said; The sunna about divorce is also like that with us. When a woman brings somebody who witnesses that her husband has divorced her; the husband is made to take an oath that he has not divorced her. If he takes the oath; the divorce does not proceed. Malik said; There is only one sunna of bringing a witness in cases of divorce and freeing a slave. The right to make an oath only belongs to the husband of the woman; and the master of the slave. Freeing is a hadd matter; and the testimony of women is not permitted in it because when a slave is freed; his inviolability is affirmed and the hadd punishments are applied for and against him. If he commits fornication and he is a muhsan; he is stoned. If he kills a slave; he is killed for it. Inheritance is established for him; between him and whoever inherits from him. If somebody disputes this; arguing that if a man frees his slave and then a man comes to demand from the master of the slave payment of a debt; and a man and two women testify to his right; that establishes the right against the master of the slave so that his freeing him is cancelled if he only has the slave as property; inferring by this case that the testimony of women is permitted in cases of setting free. The case is not as he suggests i.e. it is a case of property not freeing. It is like a man who frees his slave; and then the claimant of a debt comes to the master and takes an oath with one witness; demanding his right. By that; the freeing of the slave would be cancelled. Or else a man comes who has frequent dealings and transactions with the master of the slave. He claims that he is owed money by the master of the slave. Someone says to the master of the slave; Take an oath that you dont owe what he claims. If he draws back and refuses to take an oath; the one making the claim takes an oath and his right against the master of the slave is confirmed. That would cancel the freeing of the slave if it is confirmed that property is owed by the master. Malik said; It is the same case with a man who marries a slave-girl and then the master of the slave-girl comes to the man who has married her and claims; You and so-and-so have bought my slave-girl from me for such an amount of dinars. The husband of the slave-girl denies that. The master of the slave-girl brings a man and two women and they testify to what he has said. The sale is confirmed and his claim is considered true. So the slave-girl is haram for her husband and they have to separate; even though the testimony of women is not accepted in divorce. Malik said; It is also the same case with a man who accuses a free man; so the hadd falls on him. A man and two women come and testify that the one accused is a slave. That would remove the hadd from the accused after it had befallen him; even though the testimony of women is not accepted in accusations involving hadd punishments. Malik said; Another similar case in which judgement appears to go against the precedent of the sunna is that two women testify that a child is born alive and so it is necessary for him to inherit if a situation arises where he is entitled to inherit; and the child property goes to those who inherit from him; if he dies; and it is not necessary that the two women witnesses should be accompanied by a man or an oath even though it may involve vast properties of gold; silver; live-stock; gardens and slaves and other properties. However; had two women testified to one dirham or more or less than that in a property case; their testimony would not affect anything and would not be permitted unless there was a witness or an oath with them. Malik said; There are people who say that an oath is not acceptable with only one witness and they argue by the word of Allah the Blessed; the Exalted; and His word is the Truth; And call in to witness two witnesses; men; or if the two be not men; then one man and two women; such witnesses as you approve of. Surat 2 ayat 282. Such people argue that if he does not bring one man and two women; he has no claim and he is not allowed to take an oath with one witness. Malik said; Part of the proof against those who argue this; is to reply to them; Do you think that if a man claimed property from a man; the one claimed from would not swear that the claim was false? If he swears; the claim against him is dropped. If he refuses to take an oath; the claimant is made to take an oath that his claim is true; and his right against his companion is established. There is no dispute about this with any of the people nor in any country. By what does he take this? In what place in the Book of Allah does he find it? So if he confirms this; let him confirm the oath with one witness; even if it is not in the Book of Allah; the Mighty; the Majestic! It is enough that this is the precedent of the sunna. However; man wants to recognise the proper course of action and the location of the proof. In this there is a clarification for what is obscure about that; if Allah taala wills.	The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of The Evil Eye in Muwata Malik
MuwataMalik-017-001-34933	Malik related to me from Nafi that Safiya bint Abi Ubayd informed him that Umar Ibn AlKhattab said; What is the matter with men who have intercourse with their slave-girls and then leave them to go? No slave-girl comes to me whose master confesses that he has had intercourse with her but that I connect her child to him; whether or not he has practised coitus interruptus or left off from intercourse with her. Yahya said that he heard Malik say; What is done in our community about an umm walad who commits a crime is that her master is liable for what she has done up to her value. He does not have to surrender her; and he cannot be made to bear more than her value for her crime.	The Chapter on Fornication And Adultery And Stoning To Death in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik
MuwataMalik-017-001-34963	Yahya said that he heard Malik say; What is done in our community about a slave who finds something and uses it before the term which is set for finds has been reached; and that is a year; is that it is against his person. Either his master gives the price of what his slave has used; or he surrenders his slave to them as compensation. If he withheld it until the term was reached which is set for finds and he used it; it is a debt against him which follows him and it is not against his person and there is nothing against his master in it.	The Chapter on Slave As A Property 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-017-001-34973	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-017-001-34975	Malik said; The best of what I have heard about a mukatab who injures a man so that blood-money must be paid; is that if the mukatab can pay the blood-money for the injury with his kitaba; he does so; and it is against his kitaba. If he cannot do that; and he cannot pay his kitaba because he must pay the blood-money of that injury before the kitaba; and he cannot pay the blood-money of that injury; then his master has an option. If he prefers to pay the blood-money of that injury; he does so and keeps his slave and he becomes an owned slave. If he wishes to surrender the slave to the injured; he surrenders him. The master does not have to do more than surrender his slave. Malik spoke about people who were in a general kitaba and one of them caused an injury which entailed blood-money. He said; If any of them does an injury involving blood-money; he and those who are with him in the kitaba are asked to pay all the blood-money of that injury. If they pay; they are confirmed in their kitaba. If they do not pay; and they are incapable then their master has an option. If he wishes; he can pay all the blood-money of that injury and all the slaves revert to him. If he wishes; he can surrender the one who did the injury alone and all the others revert to being his slaves since they could not pay the blood-money of the injury which their companion caused. Malik said; The way of doing things about which there is no dispute among us; is that when a mukatab is injured in some way which entails blood-money or one of the mukatab children who is written with him in the kitaba is injured; their blood-money is the blood-money of slaves of their value; and what is appointed to them as their blood-money is paid to the master who has the kitaba and he reckons that for the mukatab at the end of his kitaba and there is a reduction for the blood-money that the master has taken for the injury. Malik said; The explanation of that is say; for example; he has written his kitaba for three thousand dirhams and the blood-money taken by the master for his injury is one thousand dirhams. When the mukatab has paid his master two thousand dirhams he is free. If what remains of his kitaba is one thousand dirhams and the blood-money for his injury is one thousand dirhams; he is free straightaway. If the blood-money of the injury is more than what remains of the kitaba; the master of the mukatab takes what remains of his kitaba and frees him. What remains after the payment of the kitaba belongs to the mukatab. One must not pay the mukatab any of the blood- money of his injury in case he might consume it and use it up. If he could not pay his kitaba completely he would then return to his master one eyed; with a hand cut off; or crippled in body. His master only wrote his kitaba against his property and earnings; and he did not write his kitaba so that he would take the blood-money for what happened to his child or to himself and use it up and consume it. One pays the blood-money of injuries to a mukatab and his children who are born in his kitaba; or their kitaba is written; to the master and he takes it into account for him at the end of his kitaba.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34976	Malik said; The best of what is said about a man who buys the mukatab of a man is that if the man wrote the slave kitaba for dinars or dirhams; he does not sell him unless it is for merchandise which is paid immediately and not deferred; because if it is deferred; it would be a debt for a debt. A debt for a debt is forbidden. He said; If the master gives a mukatab his kitaba for certain merchandise of camels; cattle; sheep; or slaves; it is more correct that the buyer buy him for gold; silver; or different goods than the ones his master wrote the kitaba for; and that must be paid immediately; not deferred. Malik said; The best of what I have heard about a mukatab when he is sold is that he is more entitled to buy his kitaba than the one who buys him if he can pay his master the price for which he was sold in cash. That is because his buying himself is his freedom; and freedom has priority over what bequests accompany it. If one of those who have written the kitaba for the mukatab sells his portion of him; so that a half; a third; a fourth; or whatever share of the mukatab is sold; the mukatab does not have the right of pre-emption in what is sold of him. That is because it is like the severance of a partner; and a partner can only make a settlement for a partner of the one who is mukatab with the permission of his partners because what is sold of him does not give him complete rights as a free man and his property is barred from him; and by buying part of himself; it is feared that he will become incapable of completing payment because of what he had to spend. That is not like the mukatab buying himself completely unless whoever has some of the kitaba remaining due to him gives him permission. If they give him permission; he is more entitled to what is sold of him. Malik said; Selling one of the instalments of a mukatab is not halal. That is because it Is an uncertain transaction. If the mukatab cannot pay it; what he owes is nullified. If he dies or goes bankrupt and he owes debts to people; then the person who bought his instalment does not take any of his portion with the creditors. The person who buys one of the instalments of the mukatab is in the position of the master of the mukatab. The master of the mukatab does not have a share with the creditors of the mukatab for what he is owed of the kitaba of his slave. It is also like that with the kharaj; a set amount deducted daily from the slave against his earnings ; which accumulates for a master from the earnings of his slave. The creditors of his slave do not allow him a share for what has accumulated for him from those deductions. Malik said; There is no harm in a mukatab paying off his kitaba with coin or merchandise other than the merchandise for which he wrote his kitaba if it is identical with it; on time for the instalment or delayed. Malik said that if a mukatab died and left an umm walad and small children by her or by someone else and they could not work and it was feared that they would be unable to fulfil their kitaba; the umm walad of the father was sold if her price would pay all the kitaba for them; whether or not she was their mother. They were paid for and set free because their father did not forbid her sale if he feared that he would be unable to complete his kitaba. If her price would not pay for them and neither she nor they could work; they all reverted to being slaves of the master. Malik said; What is done among us in the case of a person who buys the kitaba of a mukatab; and then the mukatab dies before he has paid his kitaba; is that the person who bought the kitaba inherits from him. If; rather than dying; the mukatab cannot pay; the buyer has his person. If the mukatab pays his kitaba to the person who bought him and he is freed; his wala goes to the person who wrote the kitaba and the person who bought his kitaba does not have any of it.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik
Click to browse the full list

Template:Word Definition Word Association Template

Template:Word Definition Word Rules Template

Template:Word Definition Category Template

Master

Contents

Master Completed Form

Master Dictionary Definition

from dictionary.com

from collinsdictionary.com

Master in Wikipedia

Master References or Citations

In Quran

In Hadith Text Books

Master In Sahih AlBukhari

In Sahih Muslim

In Sunan AlTermithi

In Sunan AlNasai

In Sunan Abu Dawoud

In Muwata Malik

Navigation menu

Personal tools

Namespaces

Variants

Views

More

Search

Navigation

Tools

Categories