Mean
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Mean Completed Form
The word Mean is a stemmed form of the following words:
Mean Dictionary Definition
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Mean in Wikipedia
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Mean References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat Luqman Ayah 6 | Surat Luqman | -0.67 | 52 | Mislead path, Humili penalti, Throw ridicul, Lead path, Path humili, Meaning mislead, Purchas idl, Path throw, Tales knowledg, Li penalti, Idl tales, Knowledg meaning, Ridicul path | وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا أُولَئِكَ لَهُمْ عَذَابٌ مُهِينٌ | But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty. | |
| Surat AlJinn Ayah 17 | Surat AlJinn | -0.63 | 35 | Remembr lord, Mean turn, Undergo penalti, Turn remembr, Lord undergo | لِنَفْتِنَهُمْ فِيهِ وَمَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا | "That We might try them by that (means). But if any turns away from the remembrance of his Lord, He will cause him to undergo a severe Penalty. | |
| Surat Ghafir Ayah 37 | Surat Ghafir | -0.58 | 57 | Hinder path, Evil deed, Mean reach, Mose liar, Mount god, Wai mean, Mose concerned, Evil deeds, God mose, Pharaoh led, Concerned mose, Reach heavens, Deeds hinder, Plot pharaoh, Led perdit, Alluring pharaoh, Eyes evil, Thu allur, Path plot, Heavens mount, Pharaoh eyes, Thu alluring, Liar thu | أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ كَاذِبًا وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ | "The ways and means of (reaching) the heavens, and that I may mount up to the god of Moses: But as far as I am concerned, I think (Moses) is a liar!" Thus was made alluring, in Pharaoh's eyes, the evil of his deeds, and he was hindered from the Path; and the plot of Pharaoh led to nothing but perdition (for him). | |
| Surat AlKahf Ayah 53 | Surat AlKahf | -0.52 | 66 | Fire apprehend, Sin fire, Apprehend fall, Mean therefrom, Fall mean | وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُمْ مُوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا | And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom. | |
| Surat Alaaraf Ayah 24 | Surat Alaaraf | -0.5 | 37 | Mean livelihood, Earth dwelling, Enmiti earth, Dwelling mean | قَالَ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ | (Allah) said: "Get ye down. With enmity between yourselves. On earth will be your dwelling-place and your means of livelihood, - for a time." | |
| Surat AlAhqaf Ayah 28 | Surat AlAhqaf | -0.37 | 63 | Worship god, Left lurch, Mean access, Falsehood invent, Gods mean, Forthcom worship, Lurch falsehood, Worship gods, Why forthcom, Nay left, Access nay | فَلَوْلَا نَصَرَهُمُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ قُرْبَانًا آلِهَةً بَلْ ضَلُّوا عَنْهُمْ وَذَلِكَ إِفْكُهُمْ وَمَا كَانُوا يَفْتَرُونَ | Why then was no help forthcoming to them from those whom they worshipped as gods, besides Allah, as a means of access (to Allah)? Nay, they left them in the lurch: but that was their falsehood and their invention. | |
| Surat AlImran Ayah 7 | Surat AlImran | -0.36 | 89 | Messag understand, Knowledg book, Book lord, Basic fundament, Grasp messag, Vers basic, Book vers, Fundament establish, Allegorical seek, Mean firmli, Meanings hidden, Pervers thereof, Seek discord, Search hidden, Hidden mean, Discord search, Thereof allegorical, Foundat book, Hidden meanings, Mean foundat, Lord grasp, Allegor heart, Ground knowledg, Book allegor, Firmli ground, Heart pervers, Establish mean | هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ | He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. | |
| Surat Ghafir Ayah 5 | Surat Ghafir | -0.35 | 57 | Peopl noah, Terribl requit, Evil peopl, Seiz disput, Peopl plot, Therewith condemn, Prophet seiz, Plot prophet, Confeder evil, Seiz terribl, Noah confeder, Truth seiz, Mean vanities, Condemn truth, Disput mean, Vanities therewith | كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَالْأَحْزَابُ مِنْ بَعْدِهِمْ وَهَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ وَجَادَلُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ فَأَخَذْتُهُمْ فَكَيْفَ كَانَ عِقَابِ | But (there were people) before them, who denied (the Signs), - the People of Noah, and the Confederates (of Evil) after them; and every People plotted against their prophet, to seize him, and disputed by means of vanities, therewith to condemn the Truth; but it was I that seized them! and how (terrible) was My Requital! | |
| Surat AlMaarij Ayah 15 | Surat AlMaarij | -0.35 | 75 | Fire hell, Mean fire | كَلَّا إِنَّهَا لَظَى | By no means! for it would be the Fire of Hell!- | |
| Surat AlBaqara Ayah 36 | Surat AlBaqara | -0.35 | 87 | Mean livelihood, Earth dwelling, Enmiti earth, Garden state, Dwelling mean, State felic, Slip garden, Satan slip, Felic enmiti | فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ | Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time." | |
| Surat Muhammad Ayah 20 | Surat Muhammad | -0.31 | 59 | Heart diseas, Why sura, Wilt hear, Sura sura, Categor mean, Diseas swoon, Mean revealed, Approach death, Wilt heart, Basic categor, Revealed fight, Death fit, Mention wilt, Swoon approach, Fight mention, Sura basic | وَيَقُولُ الَّذِينَ آمَنُوا لَوْلَا نُزِّلَتْ سُورَةٌ فَإِذَا أُنْزِلَتْ سُورَةٌ مُحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يَنْظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ فَأَوْلَى لَهُمْ | Those who believe say, "Why is not a sura sent down (for us)?" But when a sura of basic or categorical meaning is revealed, and fighting is mentioned therein, thou wilt see those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death. But more fitting for them- | |
| Surat AlIsra Ayah 57 | Surat AlIsra | -0.31 | 46 | Wrath lord, Rest hope, Merci fear, Hope merci, Wrath wrath, Mean access, Lord heed, Fear wrath, Desir mean, Access lord, Nearest hope | أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا | Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of. | |
| Surat AlMutaffifeen Ayah 14 | Surat AlMutaffifeen | -0.29 | 82 | Mean heart, Heart stain | كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ | By no means! but on their hearts is the stain of the (ill) which they do! | |
| Surat AlHumazah Ayah 4 | Surat AlHumazah | -0.28 | 30 | Break pieces, Thrown break, Mean thrown, Break piec | كَلَّا لَيُنْبَذَنَّ فِي الْحُطَمَةِ | By no means! He will be sure to be thrown into That which Breaks to Pieces, | |
| Surat Yusuf Ayah 37 | Surat Yusuf | -0.24 | 48 | Duti lord, Truth mean, Deni hereaft, Lord taught, Reveal truth, Food due, Mean er, Befal duti, Wai deni, Befor food, Abandon wai, Feed reveal, Assur abandon, Due feed, Er befal, Taught assur | قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُمَا ذَلِكُمَا مِمَّا عَلَّمَنِي رَبِّي إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللَّهِ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ | He said: "Before any food comes (in due course) to feed either of you, I will surely reveal to you the truth and meaning of this ere it befall you: that is part of the (duty) which my Lord hath taught me. I have (I assure you) abandoned the ways of a people that believe not in Allah and that (even) deny the Hereafter. | |
| Surat AlNisa Ayah 98 | Surat AlNisa | -0.21 | 92 | Mean power, Power guidepost | إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا | Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way. | |
| Surat AlBaqara Ayah 102 | Surat AlBaqara | -0.13 | 87 | Harm profit, Sell souls, Mean sow, Harut marut, Permiss learn, Blasphem solomon, Knew buyer, Angel harut, Such trial, Souls knew, Gave fals, Babylon angel, Share happi, Happi hereaft, Magic babylon, Solomon blasphem, Fals power, Blasphem learn, Vile price, Power solomon, Price sell, Wife harm, Learn harm, Evil gave, Taught such, Sow discord, Teach magic, Magic share, Solomon evil, Learn mean, Buyer magic, Evil teach, Marut taught, Profit knew, Hereaft vile, Discord wife, Trial blasphem | وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنْفُسَهُمْ لَوْ كَانُوا يَعْلَمُونَ | They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew! | |
| Surat AlTalaq Ayah 6 | Surat AlTalaq | -0.085 | 99 | Spend substanc, Carri life, Life wombs, Suckl child, Deliv burden, Offspring recompens, Restrict carri, Reason difficulties, Annoi restrict, Woman suckl, Mean annoi, Recompens mutual, Counsel reason, Difficulties woman, Burden suckl, Suckl offspring, Style mean, Iddat style, Wombs spend, Child father, Father behalf, Substanc deliv, Women iddat, Mutual counsel | أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنْتُمْ مِنْ وُجْدِكُمْ وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ وَإِنْ كُنَّ أُولَاتِ حَمْلٍ فَأَنْفِقُوا عَلَيْهِنَّ حَتَّى يَضَعْنَ حَمْلَهُنَّ فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ وَإِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى | Let the women live (in 'iddat) in the same style as ye live, according to your means: Annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father's) behalf. | |
| Surat Yusuf Ayah 36 | Surat Yusuf | 0.016 | 48 | Tell truth, Truth mean, Press wine, Carri bread, Mean thereof, Head bird, Prison young, Wine dream, Dream press, Bread head, Young dream, Thereof art, Art doth, Dream carri, Eating thereof, Bird eat, Thereof tell, Bird eating | وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ | Now with him there came into the prison two young men. Said one of them: "I see myself (in a dream) pressing wine." said the other: "I see myself (in a dream) carrying bread on my head, and birds are eating, thereof." "Tell us" (they said) "The truth and meaning thereof: for we see thou art one that doth good (to all)." | |
| Surat AlTalaq Ayah 7 | Surat AlTalaq | 0.017 | 99 | Difficulty grant, Person difficulty, Restricted spend, Put burden, Grant relief, Mean resourc, Mean spend, Burden person, Spend mean, Resourc restricted, Spend put | لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللَّهُ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا | Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief. | |
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In Hadith Text Books
Mean In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-1493 | Narrated Jundab Bin Abdullah: Allah Messenger ﷺ said; Recite and study the Quran as long as you are in agreement as to its interpretation and meanings; but when you have differences regarding its interpretation and meanings; then you should stop reciting it for the time being. See Hadith No 581; Vol. 6 | The Chapter on Glory And Praise To Allah In Recitation in HodHood Indexing, Chapter on It is disliked to differ in Sahih AlBukhari | |
| SahihAlBukhari-017-001-1494 | Narrated Jundab Bin Abdullah: Allah Messenger ﷺ said; Recite and study the Quran as long as your hearts are in agreement as to its meanings; but if you have differences as regards its meaning; stop reading it then. | The Chapter on Loud Recitation Of Alquran in HodHood Indexing, Chapter on It is disliked to differ in Sahih AlBukhari | |
| SahihAlBukhari-017-001-1648 | Narrated Abu Huraira: I heard Allah Messenger ﷺ saying; I have been sent with Jawami AlKalim i.e.; the shortest expression carrying the widest meanings ; and I was made victorious with awe caste into the hearts of the enemy ; and while I was sleeping; the keys of the treasures of the earth were brought to me and were put in my hand. Muhammad said; Jawami AlKalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before the coming of the Prophet ﷺ. | The Chapter on Communication And Answers in HodHood Indexing, Chapter on The seeing of keys in ones hand in Sahih AlBukhari | |
| SahihAlBukhari-017-001-1745 | Narrated Ibn Abbas: For the children of Israel the punishment for crime was AlQisas only i.e.; the law of equality in punishment and the payment of Blood money was not permitted as an alternate. But Allah said to this nation Muslims : O you who believe! Qisas is prescribed for you in case of murder;..... up to...end of the Verse. 2.178 Ibn Abbas added: Remission forgiveness in this Verse; means to accept the Blood-money in an intentional murder. Ibn Abbas added: The Verse: Then the relatives should demand Blood-money in a reasonable manner. 2.178 means that the demand should be reasonable and it is to be compensated with handsome gratitude. | The Chapter on Murder In Crimes And Felonies in HodHood Indexing, Chapter on The relative of the killed person has the right to choose one of two compensations in Sahih AlBukhari | |
| SahihAlBukhari-017-001-2330 | Narrated Anas Bin Malik: Abu Talha had the largest number of datepalms from amongst the Ansars of Medina. The dearest of his property to him was Bairuha garden which was facing the Prophets Masjid. Allah Messenger ﷺ used to enter it and drink of its good fresh water. When the Holy Verse:- By no means shall you attain righteousness unless you spend in charity of that which you love. 3.92 was revealed; Abu Talha got up and said; O Allah Messenger ﷺ ! Allah says: By no means shall you attain righteousness unless you spend of that which you love; and the dearest of my property to me is the Bairuha garden and I want to give it in charity in Allah Cause; seeking to be rewarded by Allah for that. So you can spend it; O Allah Messenger ﷺ ; where-ever Allah instructs you. Allah s Apostle said; Good! That is a perishable or profitable wealth Abdullah is in doubt as to which word was used. He said; I have heard what you have said but in my opinion youd better give it to your kith and kin. On that Abu Talha said; I will do so; O Allah Messenger ﷺ ! Abu Talha distributed that garden among his kith and kin and cousins. | The Chapter on Love And Emotions Disbelieve Gabriel Heaven And Anger in HodHood Indexing, Chapter on Fresh water in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3313 | Narrated Ibn Abbas: Regarding His Allahs Statement:- Move not your tongue concerning the Quran to make haste therewith. 75.16 And whenever Gabriel descended to Allah Messenger ﷺ with the Divine Inspiration; Allah Messenger ﷺ used to move his tongue and lips; and that used to be hard for him; and one could easily recognize that he was being inspired Divinely. So Allah revealed the Verse which occurs in the Surah starting with I do swear by the Day of Resurrection. 75.1 i.e. Move not your tongue concerning the Quran to make haste then with. It is for Us to collect it in your mind O Muhammad an give you the ability to recite it by heart. 75.16-17 which means: It is for us to collect it in your mind and give you the ability to recite it by heart. And when We have recited it to you O Muhammad through Gabriel then follow you its recital. 75.18 means: When We reveal it the Quran to you; Listen to it. for then: It is for Us to explain it and make it clear to you 75.19 i.e. It is up to Us to explain it through your tongue. So; when Gabriel came to him; Allah Messenger ﷺ would listen to him attentively; and as soon as Gabriel left; he would recite the Revelations; as Allah had promised him. | The Chapter on Revelation And Alquran in HodHood Indexing, Chapter on The recitation of Quran in Tartil in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3841 | Narrated Ibn Abbas: Regarding the Verse: And We made you into Shuub and Qabail- 49.13 that Shuuib means the big Qabail i.e. nations while the Qabail i.e. tribes means the branch tribes. | The Chapter on Arab Tribes Delegation in HodHood Indexing, Chapter on The Statement of Allah Taala O mankind We have created you from a male and female in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4032 | Narrated Zahdam: Once we were in the house of Abu Mousa who presented a meal containing cooked chicken. A man from the tribe of Bani Taim Allah with red complexion as if he were from the Byzantine war prisoners; was present. Abu Mousa invited him to share the meal but he apologised saying. I saw chickens eating dirty things and so I have had a strong aversion to eating them; and have taken an oath that I will not eat chickens. Abu Mousa said; Come along; I will tell you about this matter i.e. how to cancel one oath. I went to the Prophet ﷺ in the company of a group of AlAshariyin; asked him to provide us with means of conveyance. He said; By Allah; I will not provide you with any means of conveyance and I have nothing to make you ride on. Then some camels as booty were brought to Allah Messenger ﷺ and he asked for us saying. Where are the group of AlAshariyun? Then he ordered that we should be given five camels with white humps. When we set out we said; What have we done? We will never be blessed with what we have been given. So; we returned to the Prophet ﷺ and said; We asked you to provide us with means of conveyance; but you took an oath that you would not provide us with any means of conveyance. Did you forget your oath when you gave us the camels ? He replied. I have not provided you with means of conveyance; but Allah has provided you with it; and by Allah; Allah willing; if ever I take an oath to do something; and later on I find that it is more beneficial to do something different; I will do the thing which is better; and give expiation for my oath. | The Chapter on Oaths And Pledges And Kaffara in HodHood Indexing, Chapter on Khumus is to be used for the needs of the Muslims in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4075 | Narrated Anas ra : When the Holy Verse: By no means shall you attain AlBirr piety; righteousness; it means here Allah Reward i.e.; Paradise ; unless you spend of that which you love..; V 3:92 was revealed; Abu Talha went to Allah Messenger ﷺ and said; O Allah Messenger ! Allah; the Blessed; the Superior stated in His book: By no means shall you attain Birr; unless you spend of that which you love.... V 3:92 and the most beloved property to me is Bairuha which was a garden where Allah Messenger ﷺ used to go to sit in its shade and drink from its water. I gave it to the Allah and His Messenger ﷺ hoping for Allah Reward in the Hereafter. So; Ao Allah Messenger ! Use it as Allah orders you to use it. Allah Messenger ﷺ said; Bravo! O Abu Talha ; it is fruitful property. We have accepted it from you and now we return it to you. Distribute it amongst you relatives. So; Abu Talha distributed it amongst his relatives; amongst whom were Ubai and Hassan. When Hassan sold his share of that garden to Muawiya; he was asked; How do you see Abu Talha Sadaqa? He replied; Who should not I sell a Sa of date for Sa of money ? The garden was situated on the courtyard of the palace of Bani Jadila built by Muawiya. | The Chapter on Contracts And Disputes In Selling in HodHood Indexing, Chapter on Whoever gave something to his representative to give in charity and then the latter returned it to him in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4084 | Nafi said: Ibn Umar never refused to be appointed as guardian. The most beloved thing to Ibn Seereen concerning an orphan wealth was that the orphan advisor and guardians would assemble to decide what is best for him. When Tawus was asked about something concerning an orphan affairs; he would recite:...And Allah knows him who means mischief from him who means good... V 2:220. Ata said concerning some orphans; The guardian is to provide for the young and the old orphans according to their needs from their shares. | The Chapter on Wealth And Poor And Orphans in HodHood Indexing, Chapter on Allah Statement The best thing is to work honestly in their property in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4947 | Narrated Urwa Bin AlZubair: That he had asked Aisha about the meaning of the Statement of Allah: If you fear that you shall not Be able to deal justly With the orphan girls; then Marry Other women of your choice Two or three or four. 4.3 She said; O my nephew! This is about the orphan girl who lives with her guardian and shares his property. Her wealth and beauty may tempt him to marry her without giving her an adequate Mahr bridal-money which might have been given by another suitor. So; such guardians were forbidden to marry such orphan girls unless they treated them justly and gave them the most suitable Mahr; otherwise they were ordered to marry any other woman. Aisha further said; After that verse the people again asked the Prophet about the marriage with orphan girls ; so Allah revealed the following verses:- They ask your instruction Concerning the women. Say: Allah Instructs you about them And about what is Recited unto you In the Book; concerning The orphan girls to whom You give not the prescribed portions and yet whom you Desire to marry... 4.127 What is meant by Allah Saying:- And about what is Recited unto you is the former verse which goes:- If you fear that you shall not Be able to deal justly With the orphan girls; then Marry other women of your choice. 4.3 Aisha said; Allah saying in the other verse:-Yet whom you desire to marry 4.127 means the desire of the guardian to marry an orphan girl under his supervision when she has not much property or beauty in which case he should treat her justly. The guardians were forbidden to marry their orphan girls possessing property and beauty without being just to them; as they generally refrain from marrying them when they are neither beautiful nor wealthy. | The Chapter on Contracts And Disputes And Orphans in HodHood Indexing, Chapter on The partnership of orphans and inheritors in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5046 | Narrated Abu Huraira: Allah Messenger ﷺ said; Keeping horses may be a source of reward to some man ; a shelter to another i.e. means of earning one living ; or a burden to a third. He to whom the horse will be a source of reward is the one who keeps it in Allah Cause prepare it for holy battles and ties it by a long rope in a pasture or a garden. He will get a reward equal to what its long rope allows it to eat in the pasture or the garden; and if that horse breaks its rope and crosses one or two hills; then all its footsteps and its dung will be counted as good deeds for its owner; and if it passes by a river and drinks from it; then that will also be regarded as a good deed for its owner even if he has had no intention of watering it then. Horses are a shelter from poverty to the second person who keeps horses for earning his living so as not to ask others; and at the same time he gives Allah right i.e. rakat from the wealth he earns through using them in trading etc.; and does not overburden them. He who keeps horses just out of pride and for showing off and as a means of harming the Muslims; his horses will be a source of sins to him. When Allah Messenger ﷺ was asked about donkeys; he replied; Nothing particular was revealed to me regarding them except the general unique verse which is applicable to everything: Whoever does goodness equal to the weight of an atom or small ant shall see it its reward on the Day of Resurrection. | The Chapter on Jihad Manners in HodHood Indexing, Chapter on Drinking water by people and animals from rivers in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5285 | Narrated Abu Huraira: Two fasts and two kinds of sale are forbidden: fasting on the day of Eid AlFitr and Eid AlAdha and the kinds of sale called Mulamasa and Munabadha. These two kinds of sale used to be practiced in the days of Pre-Islamic period of ignorance; Mulamasa means when you touch something displayed for sale you have to buy it; Munabadha means when the seller throws something to you; you have to buy it. | The Chapter on Financial Transactions And Sales in HodHood Indexing, Chapter on Observing Saum on the first day of Eid AlAdha in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5358 | Narrated Abu Huraira ra : The Prophet ﷺ said Certainly a time will come when people will not bother to know from where they earned the money; by lawful means or unlawful means. See Hadith no. 2050 | The Chapter on Food And Drinks in HodHood Indexing, Chapter on The Statement of Allah Taala Eat not Riba doubled and multiplied in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5436 | Narrated Tawus: I asked Ibn Abbas; What is the meaning of; No town dweller should sell or buy for a desert dweller? Ibn Abbas said; It means he should not become his broker. | The Chapter on Good Manners And Selling in HodHood Indexing, Chapter on It is forbidden to meet the caravans on the way to buy the goods away from the market in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5519 | Narrated Ibn Abbas: The Prophet ﷺ said; Allah has made Mecca; a sanctuary; so it was a sanctuary before me and will continue to be a sanctuary after me. It was made legal for me i.e. I was allowed to fight in it for a few hours of a day. It is not allowed to uproot its shrubs or to cut its trees; or to chase or disturb its game; or to pick up its luqata fallen things except by a person who would announce that what he has found publicly. AlAbbas said; O Allah Messenger ﷺ ! Except AlIdhkhir a kind of grass for it is used by our goldsmiths and for our graves. The Prophet ﷺ then said; Except AlIdhkhir. Ikrima said; Do you know what chasing or disturbing the game means? It means driving it out of the shade to occupy its place. | The Chapter on Agriculture In The Sanctuary Of Makkah in HodHood Indexing, Chapter on The game in the Haram should not be chased in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5709 | The Chapter on Menustration In Alhajj in HodHood Indexing, Chapter on This is for him whose family is not present at the AlMasjid AlHaram in Sahih AlBukhari | ||
| SahihAlBukhari-017-001-5962 | Narrated Ishaq Bin Abdullah Bin AlTalha : I heard Anas Bin Malik saying; Abu Talha had more property of date-palm trees gardens than any other amongst the Ansar in Medina and the most beloved of them to him was Bairuha garden; and it was in front of the Masjid of the Prophet ﷺ. Allah Messenger ﷺ used to go there and used to drink its nice water. Anas added; When these verses were revealed:-By no means shall you Attain righteousness unless You spend in charity of that Which you love. 3.92 Abu Talha said to Allah Messenger ﷺ O Allah Messenger ﷺ ! Allah; the Blessed; the Superior says: By no means shall you attain righteousness; unless you spend in charity of that which you love. And no doubt; Bairuha garden is the most beloved of all my property to me. So I want to give it in charity in Allah Cause. I expect its reward from Allah. O Allah Messenger ﷺ ! Spend it where Allah makes you think it feasible. On that Allah Apostle said; Bravo! It is useful property. I have heard what you have said O Abu Talha ; and I think it would be proper if you gave it to your Kith and kin. Abu Talha said; I will do so; O Allah Apostle. Then Abu Talha distributed that garden amongst his relatives and his cousins. | The Chapter on Contracts And Disputes In Selling in HodHood Indexing, Chapter on The giving of Zakat to relatives in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6061 | Narrated Said Bin Jubair: Ibn Abbas in the explanation of the statement of Allah Move not your tongue concerning the Quran to make haste therewith. 75.16 said Allah Messenger ﷺ used to bear the revelation with great trouble and used to move his lips quickly with the Inspiration. Ibn Abbas moved his lips saying; I am moving my lips in front of you as Allah Messenger ﷺ used to move his. Said moved his lips saying: I am moving my lips; as I saw Ibn Abbas moving his. Ibn Abbas added; So Allah revealed Move not your tongue concerning the Quran to make haste therewith. It is for Us to collect it and to give you O Muhammad the ability to recite it the Quran 75.16-17 which means that Allah will make him the Prophet remember the portion of the Quran which was revealed at that time by heart and recite it. The statement of Allah: And when we have recited it to you O Muhammad through Gabriel then you follow its Quran recital 75.18 means listen to it and be silent. Then it is for Us Allah to make it clear to you 75.19 means Then it is for Allah to make you recite it and its meaning will be clear by itself through your tongue. Afterwards; Allah Messenger ﷺ used to listen to Gabriel whenever he came and after his departure he used to recite it as Gabriel had recited it. | The Chapter on Revelation And Alquran in HodHood Indexing, The Book of Revelation in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6862 | The Chapter on Supplications For Forgiveness in HodHood Indexing, The Book of Prophetic Commentary on the Quran Tafseer of the Prophet in Sahih AlBukhari | ||
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In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17150 | The Chapter on Revelation And Alquran in HodHood Indexing, Chapter on 5B in Sahih Muslim | ||
| SahihMuslim-017-001-17169 | The Chapter on Fragrances And Musk in HodHood Indexing, Chapter on 5B in Sahih Muslim | ||
| SahihMuslim-017-001-17840 | It has been narrated on the authority of Abu Huraira that the Messenger of Allah may peace upon him said: Allah has undertaken to look after the affairs of one who goes out to fight in His way believing in Him and affirming the truth of His Apostles. He is committed to His care that Re will either admit him to Paradise or bring him back to his home from where he set out with a reward or his share of booty. By the Being in Whose Hand is the life of Muhammad. If a person gets wounded in the way of Allah; he will come on the Day of Judgment with his wound in the same condition as it was when it was first inflicted; its colour being the colour of blood but its smell will be the smell of musk. By; the Being in Whose Hand is Muhammad life; if it were not to be too hard upon the Muslime. I would not lag behind any expedition which is going to fight in the cause of Allah. But I do not have abundant means to provide them the Mujahids with riding beasts; nor have they i. e. all of them abundant means to provide themselves with all the means of Jihad so that they could he left behind. By the Being in Whose Hand is Muhammad life; I love to fight in the way of Allah and be killed; to fight and again be killed and to fight again and be killed. | The Chapter on Hand Gestures Selling Gold Barley in HodHood Indexing, Chapter on 28 in Sahih Muslim | |
| SahihMuslim-017-001-17844 | It has been narrated on the authority of Abu Haraira that the Messenger of Allah ﷺ said: Every wound received by a Muslim in the way of Allah will appear on the Day of Judgment in the same condition as it was when it was inflicted; and would be bleeding profusely. The colour of its discharge will be the colour of blood; but its smell will be the smell of musk. By the Being in Whose Hand is Muhammad life; if it were not hard upon the Muslims; I would not lag behind any expedition undertaken for Jihad; but I do not possess abundant means to provide the Mujahids with riding animals; nor do they i. e. all of them have abundant means to provide themselves with all the means of Jihad to follow me; nor would it please their hearts to stay behind me. | The Chapter on Contracts And Disputes In Selling in HodHood Indexing, Chapter on 28 in Sahih Muslim | |
| SahihMuslim-017-001-18197 | Abdullah Bin Masud reported in connection with the verse: Those whom they call upon; themselves seek the means of access to their Lord; that it related to a group of people who worshipped a party amongst the Jinn. The group from amongst the Jinn embraced Islam; but the people kept worshipping them as they did before; and it was on this occasion that the verse was revealed: Those whom they call upon; themselves seek the means of access to their Lord. This hadith has been narrated on the authority of Sulaiman with the same chain of transmitters. | The Chapter on Worship And Praise in HodHood Indexing, Chapter on 4 in Sahih Muslim | |
| SahihMuslim-017-001-18198 | Abdullah Bin Masud said in connection with the verse: Those whom they call upon; themselves seek the means of access to their Lord; that that verse was revealed in connection with a party of Arabs who used to worship a group amnogst the jinn; the jinn embraced Islam but the people kept worshipping them without being conscious of it. Then this verse was revealed: Those whom they call upon; themselves seek the means of access to their Lord. | The Chapter on Revelation Hardship in HodHood Indexing, Chapter on 4 in Sahih Muslim | |
| SahihMuslim-017-001-18864 | Abu Huraira reported Allah Messenger ﷺ as say- ing: There was a dispute between the Hell and the Paradise and it the Hell said: The haughty and the proud would find abode in me. And the Paradise said: The meek and the humble would find their abode in me. Thereupon Allah; the Exalted and Glorious; addressing the Hell said: You are the means of My punishment by which I punish those of My servants whom I wish. And addressing the Paradise He said: You are only My Mercy by means of which 1 shall show mercy to those whom I wish; but each one of you would be full. | The Chapter on The Punishment Of Hell Fire in HodHood Indexing, Chapter on 13 in Sahih Muslim | |
| SahihMuslim-017-001-18865 | Abu Huraira reported Allah Messenger ﷺ as say- ing: The Hell and the Paradise fell into dispute and the Hell said: I have been dis- tinguished by the proud and the haughty. And the Paradise said: What is the matter with me that the meek and the humble amongst people and the downtrodden and the simple enter me? Thereupon Allah said to the Paradise: You are the means of My Mercy whereby I show mercy to those of My servants whom 1 wish; and He said to the Hell: You are the means of punishment whereby 1 punish those of My servants whoml wish. Both of you will be full. The Hell will riot be filled up until Allah puts down His foot in it. The Hell would say: Enough; enough; enough; and at that time it will be filled up; all its parts integrated together. | The Chapter on The Punishment Of Hell Fire in HodHood Indexing, Chapter on 13 in Sahih Muslim | |
| SahihMuslim-017-001-21227 | Abu Saeed AlKhudri Allah be pleased with him reported: Allah Messenger ﷺ forbade us from ; two types of business transactions and two ways of dressing. He forbade Mulamasa and Munabadha in transactions. Mulamasa means the touching of another garment with his hand; whether at night or by day; without turning it over except this much. Munabadha means that a man throws his garment to another and the other throws his garment; and thus confirming their contract without the inspection of mutual agreement. | The Chapter on Garments Forbidden Dress in HodHood Indexing, Chapter on 1 in Sahih Muslim | |
| SahihMuslim-017-001-21969 | Saeed Bin Abu Burda reported on the authority of his grandfather that the Messenger of Allah ﷺ said: Giving of Sadaqa is essential for every Muslim. It was said to him : What do you say of him who does not find the means to do so? He said: Let him work with both his hands; thus doing benefit to himself and give Sadaqa. It was said to him: What about him who does not have the means to do so? He said: Then let him assist the needy; the aggrieved. It was said: What do you say of one who cannot even do this? He said: Then he should enjoin what is reputable or what is good. He said: What about him if he cannot do that? He the Holy Prophet said: He should then abstain from evil; for verify that is Sadaqa on his behalf. | The Chapter on Wealth And Charity in HodHood Indexing, Chapter on 16 in Sahih Muslim |
In Sunan AlTermithi
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlTermithi-017-001-10078 | Narrated Anas Bin Malik: My paternal uncle was absent from the fighting of Badr; so he said: I was absent from the first fight the Messenger of Allah ﷺ fought with idolaters; so if Allah grants me to participate in a fight with the idolaters; then Allah will see what I will do! So on the Day of Uhud; when the Muslims were driven back he said: O Allah! Indeed I am innocent before you of what these people - meaning the idolaters - have done; and I beg of You to excuse these people for what they have done - meaning the Companions. Then he went forward and met up with Sad. He said: O my brother! Whatever you do; I am with you! But he was not able to do the same as him. He was found with more than eighty wounds; between blows with the sword; thrusts of a spear; or arrow wounds. We would say: It was about him and his companions that the following was revealed: Of them some have fulfilled their vow; and some of them are still waiting; but they have never changed in the least 33:23. One of the narrators Yazid said: Meaning this Ayah. | The Chapter on Military Expedition And Quraish in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi | |
| SunanAlTermithi-017-001-10084 | The Chapter on Family And Honor in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-10163 | Narrated Anas: The people of Makkah asked the Prophet ﷺ for a sign; so the moon was cleft asunder in Makkah two times meaning two parts ; so the following was revealed: The Hour has drawn near; and the moon has been cleft asunder; up to his saying: Magic; Mustamir 54:1 & 2 meaning Going away. | The Chapter on Ramadan And Fasting And Moon Sighting in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi | |
| SunanAlTermithi-017-001-10817 | The Chapter on Military Expedition Martyrs in HodHood Indexing, Chapter on What Has Been Related About Fleeing From An Advancing Army in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-11166 | Wail Bin Hujr said: I arrived in AlMadinah and I said; Let me look at the Prayer of Allah Messenger. When he sat - meaning for AlTashah-hud - he spread his left foot; and placed his left hand - meaning on his left thigh - and held his right foot erect. | The Chapter on Body Parts And Prostration in HodHood Indexing, Chapter on What Has Been Related About How To Sit During AtTashahhud in Sunan AlTermithi | |
| SunanAlTermithi-017-001-11167 | The Chapter on Body Parts Dreams And Satan in HodHood Indexing, Chapter on Something Else About That in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-7720 | The Chapter on Financial Transactions And Sales in HodHood Indexing, Chapter on What Has Been Related About It Being Disliked To Sell What One Does Not Have in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-7799 | The Chapter on Wealth And Debit in HodHood Indexing, Chapter on What Has Been Related About The Rich Person Procrastination Paying Debt Is Oppression in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-7906 | The Chapter on Ignorance And Knowledge in HodHood Indexing, Chapter on What Has Been Related About Greeting The People Of The Book With Salam in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-8513 | The Chapter on Body Parts And Tashahhud in HodHood Indexing, The Book of Chapters on Parables in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-8680 | The Chapter on Fragrances And Musk in HodHood Indexing, The Book of Chapters on Manners in Sunan AlTermithi | ||
| SunanAlTermithi-017-001-9396 | That was narrated to us by AlQasim Bin Dinar AlKufi who said : Ishaq Bin Mansur narrated to us; from Israil with this Another chain Bilal narrated that the Messenger of Allah ﷺ said: Hold fast to Qiyam AlLail; for it is the practice of the righteous before you; and indeed Qiyam AlLail is a means of nearness to Allah; a means of prevention from sin; an expiation for bad deeds; and a barrier for the body against disease. | The Chapter on Ramadan And Fasting And Night Prayers in HodHood Indexing, Chapter on Whomsoever Of You The Door Of Supplication Is Opened For in Sunan AlTermithi |
In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-11500 | The Chapter on Menstruation And Fasting in HodHood Indexing, Chapter on Mentioning The Prohibition Of One Who Is Junub Performing Ghusl In Standing Water in Sunan AlNasai | ||
| SunanAlNasai-017-001-12420 | It was narrated that Ibn Abbas said: There were kings after Isa Bin Mariam who altered the Tawrah and the Injil; but there were among them believers who read the Tawrah. It was said to their kings: We have never heard of any slander worse than that of those believers who slander us and recite: And whosoever does not judge by what Allah has revealed; such are the disbelievers. In these Verses; they are criticizing us for our deeds when they recite them. So he called them together and gave them the choice between being put to death; or giving up reading the Tawrah and Injil; except for what had been altered. They said: Why do you want us to change? Leave us alone. Some of them said: Build us a tower and let us go up there; and give us something to lift up our food and drink so we do not have to mix with you. Others said: Let us go and wander throughout the land; and we will drink as the wild animals drink; and if you capture us in your land; you may kill us. Others said: Build houses for us in the wilderness; and we will dig wells and grow vegetables; and we will not mix with you or pass by you; for there is no one of the tribes among whom we do not have close relatives. So they did that; and Allah revealed the words: But the monasticism which they invented for themselves; We did not prescribe for them; but they sought it only to please Allah therewith; but that they did not observe it with the right observance. Then others said: We will worship as so-and-so worshipped; and we will wander as so-and-so wandered; and we will adopt houses in the wilderness as so-and-so did. But they were still following their Shirk with no knowledge of the faith of those whom they claimed to be following. When Allah sent the Prophet SAWSYMOBOL; and they were only a few of them left; a man came down from his cell; and a wanderer came from his travels; and a monk came from his monastery; and they believed in him. And Allah said: O you who believe! Fear Allah; and believe in His Messenger Muhammad ; He will give you a double portion of His mercy - meaning; two rewards; because of their having believed in Isa and in the Tawrah and Injil; and for having believing in Muhammad SAWSYMOBOL; and He will give you a light by which you shall walk straight ; - meaning; the Quran; and their following the Prophet SAWSYMOBOL; and He said: So that the people of the Scripture Jews and Christians may know that they have no power whatsoever over the Grace of Allah. | The Chapter on Allah Characteristics Ask in HodHood Indexing, Chapter on Meaning of the Verse And Whosoever Does Not Judge By What Allah Has Revealed Such Are The Disbelievers in Sunan AlNasai | |
| SunanAlNasai-017-001-12653 | The Chapter on Menstruation And Idda In Marriage in HodHood Indexing, The Book of Purification in Sunan AlNasai | ||
| SunanAlNasai-017-001-14298 | It was narrated that Anas said: When this Verse was revealed -By no means shall you attain AlBirr piety; righteousness-here it means Allah reward; i.e. Paradise ; unless you spend in Allah cause of that which you love- Abu Talha said: Our Lord will ask us about our wealth. I adjure you; O Messenger of Allah! I am giving my land to Allah. The Messenger of Allah said: Make it for your relatives; Hassan Bin Thabit and Ubay Bin Kaab | The Chapter on Wealth And Satisfaction in HodHood Indexing, Chapter on Endowments How The Endowment Is To Be Recorded And Mentioning The Differences Reported From Ibn A in Sunan AlNasai | |
| SunanAlNasai-017-001-14365 | It was narrated that Ibn Abbas said: When these Verses were revealed - And come not near to the orphan property; except to improve it; and Verily; those who unjustly eat up the property of orphans - the people avoided the property and food of the orphans. That caused hardship to the Muslims and they complained about that to the Prophet. Then Allah revealed: And they ask you concerning orphans. Say: The best thing is to work honestly in their property; and if you mix your affairs with theirs; then they are your brothers. And Allah knows him who means mischief e.g. to swallow their property from him who means good e.g. to save their property. And if Allah had wished; He could have put you into difficulties. | The Chapter on Contracts And Disputes And Orphans in HodHood Indexing, Chapter on What The Guardian Is Entitled To Of An Orphan Property If He Takes Care Of It in Sunan AlNasai | |
| SunanAlNasai-017-001-14850 | It was narrated that Qubaisah Bin Mukhariq said: I undertook a financial responsibility; then I came to the Prophet and asked him for help concerning that. He said: Hold on; o Qubaisah! When we get some charity we will give you some. Then the Messenger of Allah said: O Qubaisah; charity is not permissible except for one of three: A man who undertakes a financial responsibility; so it is permissible for him to be given charity until he finds means to make him independent and to suffice him; a man who was stricken by calamity and his wealth was destroyed; so it is permissible for him to ask for help until he has enough to keep him going; them he should refrain from asking; and a man who is stricken with poverty and three wise men from among his own people testily that so-and-so is in desperate need; then it is permissible for him to ask for help until he finds means to make him independent and to suffice him. Asking for help in cases other than these; O Qubaisah; is unlawful; and the one who takes it is consuming it unlawfully. | The Chapter on Thirst in HodHood Indexing, Chapter on Charity For The One Who Undertakes A Financial Responsibility in Sunan AlNasai | |
| SunanAlNasai-017-001-14862 | It was narrated that Abdullah Bin Masud said: The Messenger of Allah said: Whoever asks when he has enough to make him independent of means will have lacerations on his face on the Day of Resurrection. It was said: O Messenger of Allah; what would make him independent of means? He said: Fifty Dirhams or its equivalent of gold. | The Chapter on Day Of Judgment in HodHood Indexing, Chapter on What Is Meant By Independence Of Means in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-24648 | Narrated Abdullah Ibn Abbas: In Surat AlMuzzammil 73 ; the verse: Keep vigil at night but a little; a half thereof 2-3 has been abrogated by the following verse: He knoweth that ye count it not; and turneth unto you in mercy. Recite then of the Quran that which is easy for you v.20. The phrase the vigil of the night nashiat Allayl means the early hours of the night. They the companions would pray the tahajjud prayer in the early hours of the night. He Ibn Abbas says: It is advisable to offer the prayer at night tahajjud ; prescribed by Allah for you in the early hours of the night. This is because when a person sleeps; he does not know when he will awake. The words speech more certain aqwamu qilan means that this time is more suitable for the understanding of the Quran. He says: The verse: Lo; thou hast by day a chain of business v.7 means engagement for long periods in the day work. | The Chapter on Revelation And Alquran in HodHood Indexing, Chapter on The Abrogation Of The Obligation Of Night Prayer And Facilitation Of Choice Regarding It in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-24665 | Anas Bin Malik said explaining the meaning of the Quranic verse Who forsake their beds to cry unto their Lord in fear and hope; and spend of what We have bestowed on them 32: 16. The people used to remain awake between the sunset and the night prayers and would pray. AlHasan used to say: This verse means the prayer and vigil at night. | The Chapter on Leading Prayers in HodHood Indexing, Chapter on The Time That The Prophet Would Pray At Night in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-24666 | Anas said explaining the meaning of the following Quranic verse They used to sleep but little of the night 51: 17 : They the people used to pray between the Maghrib and Isha. The version of Yahya adds: The verse tatajafa junubuhum also means so. | The Chapter on Maghrib Obligatory Prayers And Alquran in HodHood Indexing, Chapter on The Time That The Prophet Would Pray At Night in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-24801 | Waki and Ibn Uyainah said explaining the meaning of taghanni : This means that the Quran makes a man neglect all other things; and be content with it. | The Chapter on Revelation And Alquran in HodHood Indexing, Chapter on How It Is Recommended To Recite The Quran With Tartil in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-24826 | Narrated Aisha; Ummul Muminin: Ata said: The quilt of Aisha was stolen. She began to curse the person who had stolen it. The Prophet ﷺ began to tell her: Do not lighten him.Abu Dawud said: The meaning of the Arabic words la tasbikhi anhu means do not lessen him or lighten him. | The Chapter on Standing For Prayers In Alquran in HodHood Indexing, Chapter on Regarding Supplication AdDua in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-24907 | Ibn Shihab said Urwah Bin AlZubair asked Aisha ; wife of the Prophet ﷺ about the Quranic verse And if ye fear that ye will not deal fairly by the orphans; marry of the women; who seem good to you. She said O my nephew; this means the female orphan who is under the protection of her guardian and she holds a share in his property and her property and beauty attracts him; so her guardian intends to marry her without doing justice to her in respect of her dower and he gives her the same amount of dower as others give her. They i.e.; the guardians were prohibited to marry them except that they do justice to them and pay them their maximum customary dower and they were asked to marry women other than them i.e.; the orphans who seem good to them. Urwah reported that Aisha said The people then consulted the Apostle of Allaah ﷺ about women after revelation of this verse. Thereupon Allaah the Exalted sent down the verse They consult thee concerning women. Say Allaah giveth you decree concerning them and the scripture which hath been recited unto you giveth decree concerning female orphans unto whom you give not that which is ordained for them though you desire to marry them. She said The mention made by Allaah about the Scripture recited to them refers to the former verse in which Allaah has said And if ye fear that ye will not deal fairly by the orphans; marry of the women; who seem good to you. Aisha said The pronouncement of Allaah ; the Exalted in the latter verse though you desire to marry them means the disinterest of one of you in marrying a female orphan who was under his protection; but she said little property and beauty. So they were prohibited to marry them for their interest in the property and beauty of the female orphans due to their disinterest in themselves except that they do justice to them. The narrator Yunus said Rabiah said explain the Quranic verse And if ye fear that ye will not deal fairly by the orphans means Leave them if you fear that you will not do justice to them ; for I have made four women lawful for you. | The Chapter on Contracts And Disputes And Orphans in HodHood Indexing, Chapter on Women Whom It Is Disliked To Combine Between In Marriage in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25167 | Narrated Malik: The statement of Umar Bin AlKhattab Those which are in separate flocks are not to be brought together and those which are in one flock are not to be separated means Two persons had forty goats each ; when the collector came they brought them together in one flock so that only one goat could be given. The phrase those which are in one flock are not to be separated means If two partners possessed one hundred and one goats each; three goats were to be given by each of them. When the collector came they separated their goats. Thus only one goat was to be given by each of them. This is what I heard on this subject. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Zakat On Pasturing Animals in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25188 | Explaining the meaning of Jalab and janab Muhammad Bin Ishaq said The meaning of jalab said is that the zakat of animals should be collected at their places dwellings ; and they animals should not be pulled to the collector of zakat. The meaning of janab is that the animals are removed at a distance from the collector. The owners of the animals should do so. The collector of zakat should not stay at a distance from the places of the people who bring their animals to him. The zakat should be collected in its place. | The Chapter on Rain And Clouds And Zakat in HodHood Indexing, Chapter on On The Place Where Zakat Is To Be Paid in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25789 | Narrated Ibn Abbas: Umar asked about the decision of the Prophet ﷺ about that i.e. abortion. Haml Bin Malik Bin AlNabhigah got up and said: I was between two women. One of them struck another with a rolling-pin killing both her and what was in her womb. So the Messenger of Allah ﷺ gave judgement that the bloodwit for the unborn child should be a male or a female slave of the best quality and the she should be killed.Abu Dawud said: AlNadr Bin Shumail said: Mistah means a rolling-pin.Abu Dawud said: Abu Ubaid said: Mistah means a pole from the tent-poles. | The Chapter on Killing And Payments in HodHood Indexing, Chapter on The Diyah For A Fetus in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25879 | Narrated Abu Bakrah: The Messenger of Allah ﷺ said to AlHasan Ibn Ali. This son of mine is a Sayid chief ; and I hope Allah may reconcile two parties of my community by means of him. Hammad version has: And perhaps Allah may reconcile two large parties of Muslims by means of him. | The Chapter on Precious Metals Transactions in HodHood Indexing, Chapter on Instructions Regarding Refraining From Speech During The Period Of Turmoil in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25912 | Yahya Bin Yamur said : The first to speak on Divine decree in AlBasrah was Mabad AlJuhani. I and Humaid Bin Abdulrahman AlHimyari proceeded to perform Hajj or Umrah. We said : would that we meet any of the Companions of the Messenger of Allah ﷺ so that we could ask him about what they say with regard to divine decree. So Allah helped us to meet Abdullah Bin Umar who was entering the Masjid. So I and my companion surrounded him; and I thought that my companion would entrust me the task of speaking to him. Then I said : Abu Abdulrahman there appeared on our side some people who recite the Quran and are engaged in the hair-splitting of knowledge. They conceive that there is no Divine decree and everything happens freely without predestination. He said : When you meet those people; tell them that I am free from them; and they are free from me. By Him by Whom swears Abdullah Bin Umar; if one of them has gold equivalent to Uhud and he spends it; Allah will not accept it from him until he believes in Divine decree. He then said : Umar Bin AlKhattab transmitted to me a tradition; saying : One day when we were with the Messenger of Allah ﷺ a man with very white clothing and very black hair came up to us. No mark of travel was visible on him; and we did not recognize him. Sitting down beside the Messenger of Allah ﷺ ; leaning his knees against his and placing his hands on his thighs; he said : tell me; Muhammad; about Islam. The Messenger of Allah ﷺ said : Islam means that you should testify that there is no god but Allah; and Muhammad is Allahs Apostle; that you should observe prayer; pay Zakat; fast during Ramadan; and perform Hajj to the house i.e.; Kabah ; If you have the means to go. He said : You have spoken the truth. We were surprised at his questioning him and then declaring that he spoke the truth. He said : Now tell me about faith. He replied : It means that you should believe in Allah; his angels; his Books; his Apostles and the last day; and that you should believe in the decreeing both of good and evil. He said : You have spoken the truth. He said : now tell me about doing good ihsan. He replied: It means that you should worship Allah as though you are seeing him; if you are not seeing him; he is seeing you. He said: Now tell me about the hour. He replied : The one who is asked about it is no better informed than the one who is asking. He said : Then tell me about its signs. He replied : That a maidservant should beget her mistress; and that you should see barefooted; naked; poor men and shepherds exalting themselves in buildings. Umar said : He then went away; and I waited for three days; then he said : Do you know who the questioner was; Umar? I replied : Allah and his Apostle know best. He said : He was Gabriel who came to you to teach you your religion. | The Chapter on Hour And Day Of Truth in HodHood Indexing, Chapter on Belief In Divine Decree in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26068 | The traditions mentioned above has also been transmitted by Khalid Bin Khalid AlYashkuri through different chain of narrators. This version has: I Hudhaifah asked : Will any be spared after the use of the sword ? He replied: There will be remnant with specks in its eye and an illusory truce. He then transmitted the rest of the tradition. Qatadah applied this to the apostasy during the Caliphate of Abu Bakr.The word aqdha sing. qadhan means specks; hudnah means truce and dakhan means malice. | The Chapter on Blowing The Horn In The Day Of Judgment in HodHood Indexing, Chapter on Mention Of Tribulations And Their Signs in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26094 | Khalid Bin Dihqan said: I asked Yahya Bin Yahya AlGhassani about the word itabata bi qatlihi spoken by him as mentioned in the previous tradition. He said: It means those people who fight during the period of commotion fitnah ; and one of them kills the other people presuming that he is in the right; so he does not beg pardon of Allah of that sin.Abu Dawud said: And he said: The word fatabata means he shed blood profusely | The Chapter on Forgiveness And The Angles in HodHood Indexing, Chapter on Regarding The Gravity Of Killing A Believer in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26113 | Narrated Ibn Abbas: The woman who supplies fake hair and the one who asks for it; the woman who pulls out hair for other people and the woman who depilates herself; the woman who tattoos and the one who has it done when there is no disease to justify it have been cursed.Abu Dawud said: Wasilah means the woman who adds false hair to the hair of women. Mustawsilah means the one who asks for adding the hair to her hair. namisah means a woman who plucks hair from the brow until she makes it thin; mutanammisah means the woman who depilates herself ; washimah is a woman who tattoos in the face with antimony or ink ; mustawshimah is a woman with whom it is done. | The Chapter on Grooming The Head Hair in HodHood Indexing, Chapter on Hair Extensions in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26390 | This tradition has been reported by Hammad Bin Salamah through the same chain of narrators and conveying a similar meaning. This version adds in the beginning: He uttered TAKBIR Allahu akbar ; and in the end : when he finished the prayer; he said : I am a human being; I was sexually defiled.Abu Dawud said : This tradition has been narrated AlZuhri from Abu Salamah Bin Abdulrahman on the authority of Abu Huraira. It says: When he stood at the place of prayer; we waited for his utterance of takbir Allah-u akbar.He went away and said : remain as you were.Another version on the authority of Muhammad reporting from the Prophet ﷺ says: He uttered takbir Allah-u-Akbar and then made a sign to the people; meaning sit down. He then went away and took a bath. This tradition has also been narrated through a different chain. It says: The Messenger of Allah ﷺ uttered takbir Allah-u-akbar in a prayer.Abu Dawud said: Another version through a different chain says; The Prophet ﷺ uttered takbir Allah-u akbar. | The Chapter on Tashahhud And Saluting in HodHood Indexing, Chapter on The Sexually Impure Person Leading The Prayer In A State Of Forgetfulness in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26637 | AlAuzai said: The word shukkta means tied; meaning her clothes were tied on her. | Chapter on Regarding the woman of Juhainah whom the prophet pbuh ordered to be stoned in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26952 | Abu Huraira reported the Messenger of Allah ﷺ as saying : it is better for a mans belly to be full of pus than to be full of poetry.Abu Ali said : I have been told that Abu Ubaid said : It means that his heart is full of poetry so much so that it makes him neglectful of the Quran and remembrance of Allah. If the Quran and the knowledge of religion are dominant; the belly will not be full of poetry in our opinion. Some eloquent speech is magic. It means that a man expresses his eloquence by praising another man; and he speaks the truth about him so much so that he attracts the hearts to his speech. He then condemns him and speaks the truth about him so much so that he attracts the hearts to another of his speech; as if he spelled the audience by it. | The Chapter on Truth And Hypocrisy And Dreams in HodHood Indexing, Chapter on What has been narrated about poetry in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26955 | Narrated Buraydah Ibn AlHasib: I heard the Messenger of Allah ﷺ say: In eloquence there is magic; in knowledge ignorance; in poetry wisdom; and in speech heaviness. Sasaah Ibn Suhan said: The Prophet of Allah ﷺ spoke the truth. His statement In eloquence there is magic means: For example ; there is a right due from a man who is more eloquent in reasoning than the man who is demanding his right. He the defendant charms the people by his speech and takes away his right. His statement In knowledge there is ignorance means: A scholar brings to his knowledge what he does not know; and thus he becomes ignorant of that. His statement In poetry there is wisdom means: These are the sermons and examples by which people receive admonition. His statement In speech there is heaviness means: That you present your speech and your talk to a man who is not capable of understanding it; and who does not want it. | The Chapter on Truth And Hypocrisy And Dreams in HodHood Indexing, Chapter on What has been narrated about poetry in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-27182 | Narrated Abdullah Ibn Habashi: The Prophet ﷺ said: If anyone cuts the lote-tree; Allah brings him headlong into Hell.Abu Dawud was asked about the meaning of this tradition. He said: This is a brief tradition. It means that if anyone cuts uselessly; unjustly and without any right a lote-tree under the shade of which travellers and beasts take shelter; Allah will bring him into Hell headlong. | The Chapter on Agriculture And Camels in HodHood Indexing, Chapter on Regarding cutting down lotetrees in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28278 | Narrated Muhammed Bin Jafar: On the authority of Awuf : Iyafah means to makes the birds fly by threatening them. Tarq means lines drawn on the earth. | The Chapter on Body Parts Dreams And Satan in HodHood Indexing, Chapter on AlKhatt and AlIyafah Being Dissuaded By Birds in Sunan Abu Dawoud | |
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In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-35242 | Yahya related to me from Malik from Yahya Ibn Said from Said Ibn AlMusayab that Umar Ibn AlKhattab said; The woman who loses her husband and does not know where he is; waits for four years; then she does idda for four months; and then she is free to marry. Malik said; If she marries after her idda is over; regardless of whether the new husband has consummated the marriage or not; her first husband has no means of access to her. Malik said; That is what is done among us and if her husband reaches her before she has remarried; he is more entitled to her. Malik said that he had seen people disapproving of someone who said that one of the people of knowledge attributed to Umar Ibn AlKhattab that he said; Her first husband chooses when he comes either her bride-price or his wife. Malik said; I have heard that Umar Ibn AlKhattab; speaking about a woman whose husband divorced her while he was absent from her; and then he took her back and the news of his taking her back had not reached her; while the news of his divorcing her had; and so she had married again; said; Her first husband who divorced her has no means of access to her whether or not the new husband has consummated the marriage. Malik said; This is what I like the best of what I heard about the missing man. | The Chapter on Marriage And Entitlements in HodHood Indexing, The Book of The Mudabbar in Muwata Malik |
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