Monei
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Monei Completed Form
The word Monei is a stemmed form of the following words:
Monei Dictionary Definition
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Monei References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat AlKahf Ayah 19 | Surat AlKahf | 0.38 | 66 | Satisfi hunger, Such state, Rais sleep, Therewith behav, Length stai, Stai send, Behav care, Monei town, Food bring, Send monei, Courtesy inform, Bring satisfi, State rais, Care courtesy, Stai stai, Sleep question, Hunger therewith, Stai length, Town food, Question stai | وَكَذَلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ قَالَ قَائِلٌ مِنْهُمْ كَمْ لَبِثْتُمْ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ فَلْيَنْظُرْ أَيُّهَا أَزْكَى طَعَامًا فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا | Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you. |
In Hadith Text Books
Monei In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-1262 | Narrated Abdullah Bin AlSadi: That when he went to Umar during his Caliphate. Umar said to him; Havent I been told that you do certain jobs for the people but when you are given payment you refuse to take it? Abdullah added: I said; Yes. Umar said; Why do you do so? I said; I have horses and slaves and I am living in prosperity and I wish that my payment should be kept as a charitable gift for the Muslims. Umar said; Do not do so; for I intended to do the same as you do. Allah Messenger ﷺ s used to give me gifts and I used to say to him; Give it to a more needy one than me. Once he gave me some money and I said; Give it to a more needy person than me; whereupon the Prophet ﷺ said; Take it and keep it in your possession and then give it in charity. Take what ever comes to you of this money if you are not keen to have it and not asking for it; otherwise i.e.; if it does not come to you do not seek to have it yourself. | The Chapter on Gifts And Mothers in HodHood Indexing, Chapter on The salaries of rulers and those employed to administer the funds in Sahih AlBukhari | |
| SahihAlBukhari-017-001-1263 | Narrated Abdullah Bin Umar: I have heard Umar saying; The Prophet ﷺ used to give me some money grant and I would say to him ; Give it to a more needy one than me. Once he gave me some money and I said; Give it to a more needy one than me. The Prophet ﷺ said to me ; Take it and keep it in your possession and then give it in charity. Take whatever comes to you of this money while you are not keen to have it and not asking for it; take it; but you should not seek to have what you are not given. | The Chapter on Contracts And Disputes In Properties And Money in HodHood Indexing, Chapter on The salaries of rulers and those employed to administer the funds in Sahih AlBukhari | |
| SahihAlBukhari-017-001-1289 | Narrated Abu Laila Bin Abdullah Bin Abdulrahman Bin Sahl: Sahl Bin Abi Hathma and some great men of his tribe said; Abdullah Bin Sahl and Muhaiyisa went out to Khaibar as they were struck with poverty and difficult living conditions. Then Muhaiyisa was informed that Abdullah had been killed and thrown in a pit or a spring. Muhaiyisa went to the Jews and said; By Allah; you have killed my companion. The Jews said; By Allah; we have not killed him. Muhaiyisa then came back to his people and told them the story. He; his elder brother Huwaiyisa and Abdulrahman Bin Sahl came to the Prophet and he who had been at Khaibar; proceeded to speak; but the Prophet ﷺ said to Muhaiyisa; The eldest! The eldest! meaning; Let the eldest of you speak. So Huwaiyisa spoke first and then Muhaiyisa. Allah Messenger ﷺ said; The Jews should either pay the blood money of your deceased companion or be ready for war. After that Allah Messenger ﷺ wrote a letter to the Jews in that respect; and they wrote that they had not killed him. Then Allah Messenger ﷺ said to Huwaiyisa; Muhaiyisa and Abdulrahman Can you take an oath by which you will be entitled to take the blood money? They said; No. He said to them ; Shall we ask the Jews to take an oath before you? They replied; But the Jews are not Muslims. So Allah Apostle gave them one-hundred camels as blood money from himself. Sahl added: When those camels were made to enter the house; one of them kicked me with its leg. | The Chapter on Oath And Jews In Crimes And Felonies in HodHood Indexing, Chapter on The writing of a letter by the ruler to representatives and by judge to workers in Sahih AlBukhari | |
| SahihAlBukhari-017-001-1450 | Narrated AlMughira Bin Shuba: Umar Bin AlKhattab asked the people about the Imlas of a woman; i.e.; a woman who has an abortion because of having been beaten on her Abdomen; saying; Who among you has heard anything about it from the Prophet? I said; I did. He said; What is that? I said; I heard the Prophet saying; Its Diya blood money is either a male or a female slave. Umar said; Do not leave till you present witness in support of your statement. So I went out; and found Muhammad Bin Maslama. I brought him; and he bore witness with me that he had heard the Prophet ﷺ saying; Its Diya blood money is either a male slave or a female slave. | The Chapter on Zakat And Slaves in HodHood Indexing, Chapter on Exerting oneself to find out the proper legal verdict which is in harmony with what Allah has revealed in Sahih AlBukhari | |
| SahihAlBukhari-017-001-2000 | Narrated Abu Humaid AlSaidi: Allah Messenger ﷺ appointed a man called Ibn AlLutabiya to collect the Zakat from Bani Sulaim tribe. When he returned; the Prophet ﷺ called him to account. He said to the Prophet; This is your money; and this has been given to me as a gift. On that; Allah Messenger ﷺ said; Why didnt you stay in your father and mother house to see whether you will be given gifts or not if you are telling the truth? Then the Prophet ﷺ addressed us; and after praising and glorifying Allah; he said: Amma Badu; I employ a man from among you to manage some affair of what Allah has put under my custody; and then he comes to me and says; This is your money and this has been given to me as a gift. Why didnt he stay in his father and mother home to see whether he will be given gifts or not? By Allah; not anyone of you takes a thing unlawfully but he will meet Allah on the Day of Resurrection; carrying that thing. I do not want to see any of you carrying a grunting camel or a mooing cow or a bleating sheep on meeting Allah. Then the Prophet ﷺ raised both his hands till the whiteness of his armpits became visible; and he said; O Allah! Havent I have conveyed Your Message ? The narrator added: My eyes witnessed and my ears heard that Hadith. | The Chapter on Live Stock And Gifts in HodHood Indexing, Chapter on Tricks by an official person to obtain presents in Sahih AlBukhari | |
| SahihAlBukhari-017-001-2658 | Narrated Rafi Bin Khadeej and Sahl Bin Abu Hathma: Abdullah Bin Sahl and Muhaiyisa Bin Masud went to Khaibar and they dispersed in the gardens of the date-palm trees. Abdullah Bin Sahl was murdered. Then Abdulrahman Bin Sahl; Huwaiyisa and Muhaiyisa; the two sons of Masud; came to the Prophet ﷺ and spoke about the case of their murdered friend. Abdulrahman who was the youngest of them all; started talking. The Prophet ﷺ said; Let the older among you speak first. So they spoke about the case of their murdered friend. The Prophet ﷺ said; Will fifty of you take an oath whereby you will have the right to receive the blood money of your murdered man; or said;..your companion. They said; O Allah Messenger ﷺ ! The murder was a thing we did not witness. The Prophet ﷺ said; Then the Jews will release you from the oath; if fifty of them the Jews should take an oath to contradict your claim. They said; O Allah Messenger ﷺ ! They are disbelievers and they will take a false oath. Then Allah Messenger ﷺ himself paid the blood money to them. | The Chapter on Oath And Jews In Crimes And Felonies in HodHood Indexing, Chapter on To respect the old ones who should start talking in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3178 | Narrated Saeed Bin Jubair: I asked Ibn Umar; What is the verdict if a man accuses his wife of illegal sexual intercourse? Ibn Umar said; The Prophet ﷺ separated by divorce the couple of Bani AlAjlan; and said; to them ; Allah knows that one of you two is a liar; so will one of you repent? But both of them refused. He again said; Allah knows that one of you two is a liar; so will one of you repent? But both of them refused. So he separated them by divorce. Ayoub ; a sub-narrator said: Amr Bin Dinar said to me; There is something else in this Hadith which you have not mentioned. It goes thus: The man said; What about my money i.e. the Mahr that I have given to my wife ? It was said; You have no right to restore any money; for if you have spoken the truth as regards the accusation ; you have also consummated your marriage with her; and if you have told a lie; you are less rightful to have your money back. | The Chapter on Wives And Relationship Lian in HodHood Indexing, Chapter on The Mahr in the case Lian in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3212 | Narrated Saeed Bin Jubair: I said to Ibn Umar; If a man accuses his wife of illegal sexual intercourse what is the judgment ? He said; Allah Prophet separated the couple of Bani Ajlan when the husband accused his wife for an illegal sexual intercourse. The Prophet ﷺ said; Allah knows that one of you two IS a liar; so will one of you repent? But they refused. He then again said; Allah knows that one of you two is a liar; so will one of you repent? But they refused; whereupon he separated them by divorce. Ayoub a subnarrator said: Amr Bin Dinar said to me; In the narration there is something which I do not see you mentioning; i.e. the husband said; What about my money Mahr ? The Prophet ﷺ said; You are not entitled to take back money; for if you told the truth you have already entered upon her and consummated your marriage with her and if you are a liar then you are less entitled to take it back. | The Chapter on Wives And Relationship Lian in HodHood Indexing, Chapter on The Mahr of the lady whose husband entered upon her to consummate his marriage in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3213 | Narrated Ibn Umar: The Prophet ﷺ said to those who were involved in a case of Lian; Your accounts are with Allah. One of you two is a liar. You husband have right on her wife. The husband said; My money; O Allah Apostle! The Prophet ﷺ said; You are not entitled to take back any money. If you have told the truth; the Mahr that you paid; was for having sexual relations with her lawfully; and if you are a liar; then you are less entitled to get it back. | The Chapter on Marriage And Pregnancy in HodHood Indexing, Chapter on The gift given by a husband to a divorced lady for whom Mahr has not been fixed in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3817 | Narrated Jabir Bin Abdullah: Allah Messenger ﷺ once said to me; If the revenue of Bahrain came; I would give you this much and this much. When Allah Messenger ﷺ had died; the revenue of Bahrain came; and Abu Bakr announced; Let whoever was promised something by Allah Messenger ﷺ come to me. So; I went to Abu Bakr and said; Allah Messenger ﷺ said to me; If the revenue of Bahrain came; I would give you this much and this. much. On that Abu Bakr said to me; Scoop money with both your hands. I scooped money with both my hands and Abu Bakr asked me to count it. I counted it and it was five-hundred gold pieces. The total amount he gave me was one thousand and five hundred gold pieces. Narrated Anas: Money from Bahrain was brought to the Prophet ﷺ. He said; Spread it in the Masjid. It was the biggest amount that had ever been brought to Allah Messenger ﷺ. In the meantime AlAbbas came to him and said; O Allah Messenger ﷺ ! Give me; for I gave the ransom of myself and Aqil. The Prophet said to him ; Take. He scooped money with both hands and poured it in his garment and tried to lift it; but he could not and appealed to the Prophet; Will you order someone to help me in lifting it? The Prophet ﷺ said; No. Then AlAbbas said; Then will you yourself help me carry it? The Prophet ﷺ said; No. Then AlAbbas threw away some of the money; but even then he was not able to lift it; and so he gain requested the Prophet ﷺ Will you order someone to help me carry it? The Prophet said; No. Then AlAbbas said; Then will you yourself yelp me carry it? The Prophet ﷺ said; No. So; AlAbbas threw away some more money and lifted it on his shoulder and went away. The Prophet ﷺ kept on looking at him with astonishment at his greediness till he went out of our sight. Allah Messenger ﷺ did not get up from there till not a single Dirham remained from that money. | The Chapter on Hand Gestures Scoop in HodHood Indexing, Chapter on To whom should the Fai and the Jizya be distributed 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-017-001-4036 | Narrated Jabir: Allah Messenger ﷺ said to me ; If the property of Bahrain had come to us; I would have given you so much and so much. But the Bahrain property did not come till the Prophet ﷺ had died. When the Bahrain property came. Abu Bakr ordered somebody to announce; Any person who has money claim on Allah Messenger ﷺ or whom Allah Messenger ﷺ had promised something; should come to us. So; I went to him and said; Allah Messenger ﷺ had promised to give me so much an so much. Abu Bakr scooped up money with both hands thrice for me. The sub-narrator Sufyan illustrated this action by scooping up with both hands and said; Ibn Munkadir; another sub-narrator; used to illustrate it in this way. Narrated Jabir: Once I went to Abu Bakr and asked for the money but he did not give me; and I went to him again; but he did not give me; so I went to him for the third time and said; I asked you; but you did not give me; then I asked you for the second time and you did not give me; then I asked you for the third time but you did not give me. You should either give me or allow yourself to be considered a miser regarding my case. Abu Bakr said; You tell me that I am a miser with regard to you. But really; whenever I rejected your request; I had the inclination to give you. In another narration Jabir added: So; Abu Bakr scooped up money with both hands for me and asked me to count it. I found out that It was five hundred. Abu Bakr told me to take twice that amount. | The Chapter on Contracts And Disputes In Properties And Money in HodHood Indexing, Chapter on Khumus is to be used for the needs of the Muslims in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4784 | Narrated Jabir: The Prophet ﷺ said to me; I will give you so much the Prophet ﷺ pointed thrice with his hands when funds of Bahrain will come to me. But the Prophet ﷺ died before the money reached him. When it came Abu Bakr ordered an announcer to announce that whoever had a money claim on the Prophet ﷺ or was promised to be given something; should come to Abu Bakr. I went to Abu Bakr and told him that the Prophet ﷺ had promised to give me so much. On that Abu Bakr gave me three handfuls of money. | The Chapter on Hand Gestures Scoop in HodHood Indexing, Chapter on If somebody gives another a present and dies before the gift reaches the other person in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4899 | Narrated Abdullah Bin Umar: Allah Messenger ﷺ said; Whoever frees his share of a common slave and he has sufficient money to free him completely; should let its price be estimated by a just man and give his partners the price of their shares and manumit the slave; otherwise i.e. if he has not sufficient money he manumits the slave partially. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on If one manumits a male slave owned by two persons in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4900 | Narrated Ibn Umar: Allah Messenger ﷺ said; Whoever manumits his share of a slave; then it is essential for him to get that slave manumitted completely as long as he has the money to do so. If he has not sufficient money to pay the price of the other shares after the price of the slave is evaluated justly ; the manumitted manumits the slave partially in proportion to his share. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on If one manumits a male slave owned by two persons in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4905 | Narrated Abu Huraira: The Prophet ﷺ said; Whoever frees his portion of a common slave should free the slave completely by paying the rest of his price from his money if he has enough money; otherwise the price of the slave is to be estimated and the slave is to be helped to work without hardship till he pays the rest of his price. | The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, Chapter on Whoever manumits his portion of a common slave in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4962 | The Chapter on Moses And Prophets And Arguments in HodHood Indexing, Chapter on If someone finds a thing in the sea in Sahih AlBukhari | ||
| SahihAlBukhari-017-001-4976 | Narrated Abu Saeed AlKhudri and Abu Huraira: Allah Messenger ﷺ employed someone as a governor at Khaibar. When the man came to Medina; he brought with him dates called Janib. The Prophet ﷺ asked him; Are all the dates of Khaibar of this kind? The man replied; No ; we exchange two Sa of bad dates for one Sa of this kind of dates i.e. Janib ; or exchange three Sa for two. On that; the Prophet ﷺ said; Dont do so; as it is a kind of usury Riba but sell the dates of inferior quality for money; and then buy Janib with the money. The Prophet said the same thing about dates sold by weight. See Hadith No. 506. | The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on To deputize one in exchanging money and weighing goods in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4984 | Narrated Abu Saeed AlKhudri: Once Bilal brought Barni i.e. a kind of dates to the Prophet ﷺ and the Prophet ﷺ asked him; From where have you brought these? Bilal replied; I had some inferior type of dates and exchanged two Sas of it for one Sa of Barni dates in order to give it to the Prophet; to eat. Thereupon the Prophet ﷺ said; Beware! Beware! This is definitely Riba usury ! This is definitely Riba Usury ! Dont do so; but if you want to buy a superior kind of dates sell the inferior dates for money and then buy the superior kind of dates with that money. | The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on If a deputy sells something in an illegal manner in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4992 | Narrated Abu Huraira: The Prophet ﷺ said; An Israeli man asked another Israeli to lend him one thousand Dinars. The second man required witnesses. The former replied; Allah is sufficient as a witness. The second said; I want a surety. The former replied; Allah is sufficient as a surety. The second said; You are right; and lent him the money for a certain period. The debtor went across the sea. When he finished his job; he searched for a conveyance so that he might reach in time for the repayment of the debt; but he could not find any. So; he took a piece of wood and made a hole in it; inserted in it one thousand Dinars and a letter to the lender and then closed i.e. sealed the hole tightly. He took the piece of wood to the sea and said. O Allah! You know well that I took a loan of one thousand Dinars from so-and-so. He demanded a surety from me but I told him that Allah Guarantee was sufficient and he accepted Your guarantee. He then asked for a witness and I told him that Allah was sufficient as a Witness; and he accepted You as a Witness. No doubt; I tried hard to find a conveyance so that I could pay his money but could not find; so I hand over this money to You. Saying that; he threw the piece of wood into the sea till it went out far into it; and then he went away. Meanwhile he started searching for a conveyance in order to reach the creditor country. One day the lender came out of his house to see whether a ship had arrived bringing his money; and all of a sudden he saw the piece of wood in which his money had been deposited. He took it home to use for fire. When he sawed it; he found his money and the letter inside it. Shortly after that; the debtor came bringing one thousand Dinars to him and said; By Allah; I had been trying hard to get a boat so that I could bring you your money; but failed to get one before the one I have come by. The lender asked; Have you sent something to me? The debtor replied; I have told you I could not get a boat other than the one I have come by. The lender said; Allah has delivered on your behalf the money you sent in the piece of wood. So; you may keep your one thousand Dinars and depart guided on the right path. | The Chapter on Financial Transactions And Loans in HodHood Indexing, Chapter on AlKafala in Sahih AlBukhari | |
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In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17587 | Ibn Umar reported Allah Messenger ﷺ as saying: He who gives up his share in a slave; and has enough money to pay the full price of the slave; then full emancipation devolves upon him; but if he has not the money; then he emancipated what he emancipated. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on 12 in Sahih Muslim | |
| SahihMuslim-017-001-17588 | Ibn Umar reported Allah Messenger ﷺ as saying: He who emancipates his share in the slave; it is his responsibility to secure full freedom for him provided he the slave has enough money to pay the remaining price; but it he has not so much money he would be emancipated to the extent that the first man emancipated. | The Chapter on Reward Of Freeing Slaves in HodHood Indexing, Chapter on 12 in Sahih Muslim | |
| SahihMuslim-017-001-17595 | Abu Huraira reported Allah Apostle ﷺ as saying: He who emancipates his portion in a slave; full emancipation may be secured for him out of his property if he has money if he has enough property to meet the required expenses ; but if he has not enough property; the slave should be put to extra labour in order to earn money for buying his freedom ; but he should not be overburdened. | The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on 12 in Sahih Muslim | |
| SahihMuslim-017-001-18327 | Abu Saeed Allah be pleased with him reported: Dates were brought to Allah Messenger ﷺ ; and he said: These dates are not like our dates; whereupon a man said: We sold two sa of our dates in order to get one sa; of these fine dates ; whereupon Allah Messenger ﷺ said: That is interest; so return these dates of fine quality ; and get your inferior dates ; then sell our dates for money and buy for us with the help of money such fine dates. | The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on 18 in Sahih Muslim | |
| SahihMuslim-017-001-21515 | Jabir Bin Abdullah Allah be pleased with them reported: Abu Bakr Allah be pleased with him came and sought permission to see Allah Messenger ﷺ. He found people sitting at his door and none amongst them had been granted permission; but it was granted to Abu Bakr and he went in. Then came Umar and he sought permission and it was granted to him; and he found Allah Apostle ﷺ sitting sad and silent with his wives around him. He Hadrat Umar said: I would say something which would make the Prophet ﷺ laugh; so he said: Messenger of Allah; I wish you had seen the treatment meted out to the daughter ofKhadija when you asked me some money; and I got up and slapped her on her neck. Allah Messenger mav ﷺ laughed and said: They are around me as you see; asking for extra money. Abu Bakr Allah be pleased with him then got up went to Aisha Allah be pleased with her and slapped her on the neck; and Umar stood up before Hafsa and slapped her saying: You ask Allah Messenger ﷺ which he does not possess. They said: By Allah; we do not ask Allah Messenger ﷺ for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him: Prophet: Say to thy wives... for a mighty reward xxxiii. 28. He then went first to Aisha Allah be pleased with her and said: I want to propound something to you; Aisha; but wish no hasty reply before you consult your parents. She said: Messenger of Allah; what is that? He the Holy Prophet recited to her the verse; whereupon she said: Is it about you that I should consult my parents; Messenger of Allah? Nay; I choose Allah; His Messenger; and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh; or cause harm; but He has sent me to teach and make things easy. | The Chapter on Wishes And Grants in HodHood Indexing, Chapter on 4 in Sahih Muslim |
In Sunan AlTermithi
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In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-12051 | The Chapter on Slaying Of Camels In Crimes And Felonies in HodHood Indexing, Chapter on Different Reports From Ikrimah Concerning That 2 in Sunan AlNasai | ||
| SunanAlNasai-017-001-12083 | It was narrated from Safwan Bin Abdullah that his two paternal uncles; Salamah and Yala; the sons of Umayah; said: We went out with the Messenger of Allah on the campaign of Tabuk; and there was a friend of ours with us; who fought with a man from among the Muslims. The man bit him on the forearm; so he pulled it away from his mouth and a tooth fell out. The man came to the Prophet; seeking blood money; but his brother and bite him like a stallion bites; then come and demand blood money? There is no blood money for that. And the Messenger of Allah juddgedit to be invalid. | The Chapter on Military Expedition And Almadinah in HodHood Indexing, Chapter on Mentioning The Differences Reported From Ata In This Hadith in Sunan AlNasai | |
| SunanAlNasai-017-001-12107 | It was narrated that Ibn Abbas said: The Messenger of Allah said: Whoever is killed in the blind or by something thrown; while between them is a rock; a wipe; or a stick; then the blood money of be paid for him is the blood money for accidental killing. Whoever kills deliberately; then retaliation is upon him; and whoever tries to prevent that; upon him is the curse of Allah; the Angels; and all the people; and neither Sarf nor Adl will be accepted from him. | The Chapter on Money And Inheritance In Crimes And Felonies in HodHood Indexing, Chapter on One Who Is Killed With A Stone Or A Whip in Sunan AlNasai | |
| SunanAlNasai-017-001-12108 | It was narrated that Ibn Abbad; who attributed it to the prophet; said: Whoever is killed in the blind or by something thrown; with a rock; a whip; or a stick; then the blood money to be paid for him is the blood money for accidental killing. Whoever kills deliberately; then retaliation is upon him; and whoever tries to prevent that; upon him is the curse of Allah; the Angels and all the people; and Allah will not accept any Sarf nor Adl from him. | The Chapter on Money And Inheritance In Crimes And Felonies in HodHood Indexing, Chapter on One Who Is Killed With A Stone Or A Whip in Sunan AlNasai | |
| SunanAlNasai-017-001-12119 | The Chapter on Live Stock Possession in HodHood Indexing, Chapter on Mentioning The Differences Reported From Khalid AlHadha in Sunan AlNasai | ||
| SunanAlNasai-017-001-12123 | It was narrated from Amr Bin Shuaib; from his father; that his grandfather said: The Messenger of Allah said: The blood money of a woman in the event of injury is like the blood money of a man; up to one-third of the Diyah for her life. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, Chapter on The Diyah Of A Woman in Sunan AlNasai | |
| SunanAlNasai-017-001-12124 | It was narrated from Amr Bin Shuaib; from his father; that his grandfather said: The Messenger of Allah said: The blood money for Ahl AlDhimmah is half that of the blood money for the Muslims; and they are the Jews and Christians. | The Chapter on Money And Inheritance In Crimes And Felonies in HodHood Indexing, Chapter on The Diyah For A Disbeliever in Sunan AlNasai | |
| SunanAlNasai-017-001-12125 | It was narrated from Amr Bin Shuaib; from his father; from Abdullah Bin Amr; that the Messenger of Allah said: The blood money for a disbeliever is half the blood money for the believer. Hassan | The Chapter on Money And Inheritance In Crimes And Felonies in HodHood Indexing, Chapter on The Diyah For A Disbeliever in Sunan AlNasai | |
| SunanAlNasai-017-001-12132 | Abdullah Bin Buraidah narrated that: a woman threw pebbles at another woman and the woman who was struck miscarried. The matter was referred to the prophet and he set the blood money for her child at five hundred sheep. And on that day; he forbade throwing pebbles. Sahih Abu Abdulrahman AlNasai said: This is an error; and it must be that the intent was one hundred camels. And the prohibition of throwing pebbles has been related from Abdullah Bin Buraidah; from Abdullah Bin Mughaffal., Sunan AlNasai 4814, Sahih Darussalam , 45, The Book of Oaths qasamah ; Retaliation and Blood Money,39; 40, The Diyah For A Woman Fetus,39; 40, It was narrated from Abdullah Bin Mughaffal that he saw a man throwing pebbles and he said: Do not throw pebbles; for the Prophet of Allah forbade throwing pebbles; or he disliked the throwing of pebbles. Kahmas one of the narrators was not sure. | The Chapter on Throwing Pebbles in HodHood Indexing, Chapter on The Diyah For A Woman Fetus in Sunan AlNasai | |
| SunanAlNasai-017-001-14875 | Abdullah Bin AlSadi narrated that he came to Umar Bin AlKhattab; may Allah be pleased with him; from AlSham; and he said: I heard that you have been doing some work for the Muslims; and you are given payment for that; but you do not accept it. I said: Yes that is so ; I have horses and slaves and am well-off; and I wanted my work to be an act of charity toward the Muslims. Umar; may Allah be pleased with him; said: I wanted the same thing as you. The Prophet used to give me money; and I would say: Give it to someone who is more in need of it than I am. Once he gave me money and I said: Give it to someone who us more in need of it that I am; and he said: Whatever Allah; the Mighty and Sublime; gives you of this wealth without you asking for it or hoping or it; take it and keep it; or give it in charity; and whatever. He does not give you then do not hope for it or wish for it. | The Chapter on Idolaters And Infidels And Polytheist in HodHood Indexing, Chapter on One To Whom Allah The Mighty And Sublime Gives Wealth Without Him Asking For It in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-25718 | Narrated Wail Bin Hujr : A man brought an Abyssinian to the Prophet ﷺ and said: This man has killed my nephew. He asked: How did you kill him? He replied: I struck his head with axe but I did not intend to kill him. He asked: Have you some money so that you pay his blood-wit? He said: No. He said: What is your opinion if I send you so that you ask the people for money and thus collect your blood-wit? He said: No. He asked : Will your masters give you his blood-wit to pay his relatives ? He said: No. He said to the man. Take him. So he brought him out to kill him. The Messenger of Allah ﷺ said: If he kill him; he will be like him. This statement reached the man where he was listening to his statement. He said: He is here; order regarding him as you like. The Messenger of Allah ﷺ said: Leave him alone. And he once said: He will bear the burden of the sin of the slain and that of his own and thus he will become one of the Companions of Hell. So he let him go. | The Chapter on Crimes And Felonies Of Killing in HodHood Indexing, Chapter on The Imam Enjoining A Pardon In The Case Of Bloodshed in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28308 | Abu Huraira reported the Prophet ﷺ as saying: If anyone emancipates his share in a slave; he is to be completely emancipated by his money if he has money. But if he has no money; a fair price for the slave should be fixed; and the slave is required to work for his master according to the proportion of his price; but he must not be overburdened.Abu Dawud said: In the version of both the narrators the words are he will be required to work and must not be overburdened. This is the version of Ali. | The Chapter on Financial Transactions And Loans in HodHood Indexing, Chapter on Whoever Mentioned Working In Order To Pay Off The Remaining Portion In This Hadith in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28316 | Ibn Umar reported the Prophet ﷺ as saying: If a man emancipates his share in a slave; the rest will be emancipated by his money if he has enough money to pay the full price for him. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on Regarding Whoever Reported That He Is Not Asked To Work in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28834 | A similar tradition has also been transmitted by Ibn Abbas though a different chain of narrators. This version says: He the Prophet purchased a calf from a caravan; but he had no money with him. He then sold it with some profit and gave the profit in charity to the poor and widows of Banu Abd AlMuttalib. He then said: I shall not buy anything after this but only when I have money with me. | The Chapter on Financial Transactions And Profits in HodHood Indexing, Chapter on Regarding The Stern Warning About Debt in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29326 | Narrated Abdullah AlHawzani: I met Bilal; the Muadhdhin of the Messenger of Allah ﷺ at Aleppo; and said: Bilal; tell me; what was the financial position of the Messenger of Allah ﷺ ? He said: He had nothing. It was I who managed it on his behalf since the day Allah made him Prophet of Allah ﷺ until he died. When a Muslim man came to him and he found him naked; he ordered me to clothe him. I would go; borrow some money ; and purchase a cloak for him. I would then clothe him and feed him. A man from the polytheists met me and said: I am well off; Bilal. Do not borrow money from anyone except me. So I did accordingly. One day when I performed ablution and stood up to make call to prayer; the same polytheist came along with a body of merchants. When he saw me; he said: O Abyssinian. I said: I am at your service. He met me with unpleasant looks and said harsh words to me. He asked me: Do you know how many days remain in the completion of this month? I replied: The time is near. He said: Only four days remain in the completion of this month. I shall then take that which is due from you i.e. loan ; and then shall return you to tend the sheep as you did before. I began to think in my mind what people think in their minds on such occasions. When I offered the night prayer; the Messenger of Allah ﷺ returned to his family. I sought permission from him and he gave me permission. I said: Messenger of Allah; may my parents be sacrificed for you; the polytheist from whom I used to borrow money said to me such-and-such. Neither you nor I have anything to pay him for me; and he will disgrace me. So give me permission to run away to some of those tribes who have recently embraced Islam until Allah gives His Apostle ﷺ something with which he can pay the debt for me. So I came out and reached my house. I placed my sword; waterskin or sheath ; shoes and shield near my head. When dawn broke; I intended to be on my way. All of a sudden I saw a man running towards me and calling: Bilal; return to the Messenger of Allah ﷺ. So I went till I reached him. I found four mounts kneeling on the ground with loads on them. I sought permission. The Messenger of Allah ﷺ said to me: Be glad; Allah has made arrangements for the payment of your debt. He then asked: Have you not seen the four mounts kneeling on the ground? I replied: Yes. He said: You may have these mounts and what they have on them. There are clothes and food on them; presented to me by the ruler of Fadak. Take them away and pay off your debt. I did so. He then mentioned the rest of the tradition. I then went to the Masjid and found that the Messenger of Allah ﷺ was sitting there. I greeted him. He asked: What benefit did you have from your property? I replied: Allah Most High paid everything which was due from the Messenger of Allah ﷺ. Nothing remains now. He asked: Did anything remain from that property ? I said: Yes. He said: Look; if you can give me some comfort from it; for I shall not visit any member of my family until you give me some comfort from it. When the Messenger of Allah ﷺ offered the night prayer; he called me and said: What is the position of that which you had with you i.e. property ? I said: I still have it; no one came to me. The Messenger of Allah ﷺ passed the night in the Masjid. He then narrated the rest of the tradition. Next day when he offered the night prayer; he called me and asked: What is the position of that which you had i.e. the rest of the property ? I replied: Allah has given you comfort from it; Messenger of Allah. He said: Allah is Most Great; and praised Allah; fearing lest he should die while it was with him. I then followed him until he came to his wives and greeted each one of them and finally he came to his place where he had to pass the night. This is all for which you asked me. | The Chapter on Horses And Property in HodHood Indexing, Chapter on Regarding The Imam Accepting Gifts From Idolaters in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34587 | Malik related to me from his paternal uncle; Abu Suhayl Ibn Malik; that his father heard Uthman Ibn Affan say in a khutba; Do not oblige the slave-girl to earn money unless she has a skill. When you oblige her to do that; she will earn money by prostitution. Do not oblige the child to earn money. If he does not find it; he will steal. Have integrity since Allah has integrity with you; and you must feed them good food. | The Chapter on Enjoining Obligations in HodHood Indexing, The Book of Judgements in Muwata Malik | |
| MuwataMalik-017-001-34812 | Malik related to me from Nafi from Abdullah Ibn Umar that the Messenger of Allah; may Allah bless him and grant him peace;said; If a man frees his share of a slave and has enough money to cover the full price of the slave justly evaluated for him; he must buy out his partners so that the slave is completely freed. If he doesnt have the money; he partially frees him. | The Chapter on Partners And Share In Salves in HodHood Indexing, The Book of Speech in Muwata Malik | |
| MuwataMalik-017-001-34872 | Malik said that Ibn Shihab said; The precedent of the sunna in the intentional murder is that when the relatives of the murdered person relinquish retaliation; the blood-money is owed by the murderer from his own property unless the tribe helps him with it willingly. Malik said; What is done in our community is that the blood- money is not obliged against the tribe until it has reached a third of the full amount and upwards. Whatever reaches a third is against the tribe; and whatever is below a third; is against the property of the one who did the injury. Malik said; The way of doing things about which there is no dispute among us; in the case of someone who has the blood-money accepted from him in intentional murder or in any injury in which there is retaliation; is that that blood-money is not due from the tribe unless they wish it. The blood-money for that is from the property of the murderer or the injurer if he has property. If he does not have any property; it is a debt against him; and none of it is owed by the tribe unless they wish. Malik said; The tribe does not pay blood-money to anyone who injures himself; intentionally or accidentally. This is the opinion of the people of fiqh in our community. I have not heard that anyone has made the tribe liable for any blood-money incurred by intentional acts. Part of what is well-known of that is that Allah; the Blessed; and the Exalted; said in His Book; Whoever has something pardoned him by his brother; should follow it with what is accepted and pay it with good will Surat 2 ayat 178 The commentary on that - in our view - and Allah knows best; is that whoever gives his brother something of the blood- money; should follow it with what is accepted and pay him with good will. Malik spoke about a child who had no property and a woman who had no property. He said; When one of them causes an injury below a third of the blood-money; it is taken on behalf of the child and woman from their personal property; if they have property from which it may be taken. If not; the injury which each of them has caused is a debt against them. The tribe does not have to pay any of it and the father of a child is not liable for the blood-money of an injury caused by the child and he is not responsible for it. Malik said; The way of doing things in our community about which there is no dispute; is that when a slave is killed; the value for him is that of the day on which he was killed. The tribe of the murderer is not liable for any of the value of the slave; great or small. That is the responsibility of the one who struck him from his own personal property as far as it covers. If the value of the slave is the blood- money or more; that is against him in his property. That is because the slave is a certain type of goods. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of General Subjects in Muwata Malik | |
| MuwataMalik-017-001-34919 | Yahya said that he heard Malik say; What is done in our community about a man who rents an animal for a journey to a specified place and then he goes beyond that place and further; is that the owner of the animal has a choice. If he wants to take extra rent for his animal to cover the distance overstepped; he is given that on top of the first rent and the animal is returned. If the owner of the animal likes to sell the animal from the place where he over-steps; he has the price of the animal on top of the rent. If; however; the hirer rented the animal to go and return and then he overstepped when he reached the city to which he rented him; the owner of the animal only has half the first rent. That is because half of the rent is going; and half of it is returning. If he oversteps with the animal; only half of the first rent is obliged for him. Had the animal died when he reached the city to which it was rented; the hirer would not be liable and the renter would only have half the rent. Malik said; That is what is done with people who overstep and dispute about what they took the animal for. Malik said; It is also like that with some one who takes qirad-money from his companion. The owner of the property says to him; Do not buy such-and-such animals or such- and-such goods. He names them and forbids them and disapproves of his money being invested in them. The one who takes the money then buys what he was forbidden. By that; he intends to be liable for the money and take the profit of his companion. When he does that; the owner of the money has an option. If he wants to enter with him in the goods according to the original stipulations between them about the profit; he does so. If he likes; he has his capital guaranteed against the one who took the capital and over stepped the mark. Malik said; It is also like that with a man with whom another man invests some goods. The owner of the property orders him to buy certain goods for him which he names. He differs; and buys with the goods something other than what he was ordered to buy. He exceeded his orders. The owner of the goods has an option. If he wants to take what was bought with his property; he takes it. If he wants the partner to be liable for his capital he has that. | The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of The Evil Eye in Muwata Malik | |
| MuwataMalik-017-001-34979 | Malik related to me that he had heard that Said Ibn AlMusayab was asked about a mukatab who was shared between two men. One of them freed his portion and then the mukatab died and left a lot of money. Said replied; The one who kept his kitaba is paid what remains due to him; and then they divide what is left between them both equally. Malik said; When a mukatab who fulfils his kitaba and becomes free dies; he is inherited from by the people who wrote his kitaba and their children and paternal relations - whoever is most deserving. He said; This is also for whoever is set free when he dies after being set free - his inheritance is for the nearest people to him of children or paternal relations who inherit by means of the wala. Malik said; Brothers; written together in the same kitaba; are in the same position as children to each other when none of them have children written in the kitaba or born in the kitaba. When one of them dies and leaves property; he pays for them all that is against them of their kitaba and sets them free. The money left over after that goes to his children rather than his brothers. | The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-34998 | Malik related to me from Zayd Ibn Aslam that his father said; Abdullah and Ubaydullah; the sons of Umar Ibn AlKhattab went out with the army to Iraq. On the way home; they passed by Abu Mousa AlAshari who was the amir of Basra. He greeted them and made them welcome; and told them that if there was anything he could do to help them; he would do it. Then he said; There is some of the property of Allah which I want to send to the amir Almuminin; so I will lend it to you; and you can buy wares from Iraq and sell them in Madina. Then give the principal to the amir Almuminin; and you keep the profit. They said that they would like to do it; and so he gave them the money and wrote to Umar Ibn AlKhattab to take the money from them. When they came to sell they made a profit; and when they paid the principal to Umar he asked; Did he lend everyone in the army the like of what he lent you? They said; No. Umar Ibn AlKhattab said; He made you the loan; because you are the sons of the amir Almuminin; so pay the principal and the profit. Abdullah was silent. Ubaydullah said; You do not need to do this; amir Almuminin. Had the principal decreased or been destroyed; we would have guaranteed it. Umar said; Pay it. Abdullah was silent; and Ubaydullah repeated it. A man who was sitting with Umar said; Amir Almuminin; better that you make it a qirad. Umar said; I have made it qirad. Umar then took the principal and half of the profit; and Abdullah and Ubaydullah; the sons of Umar Ibn AlKhattab took half of the profit. | The Chapter on Financial Transactions And Loans in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35001 | Malik said; When a man owes money to another man and he asks him to let it stay with him as a quirad; that is disapproved of until the creditor receives his property. Then he can make it a qirad loan or keep it. That is because the debtor may be in a tight situation; and want to delay it to increase it for him. Malik spoke about an investor who made a qirad loan to a man; and some of the principal was lost before he used it; and then he used it and made a profit. The agent wanted to make the principal the remainder of the money after what was lost from it. Malik said; His statement is not accepted; and the principal is made up to its original amount from his profit. Then they divide what remains after the principal has been repaid according to the conditions of the qirad. Malik said; Qirad loan is only good in gold or silver coin and it is never permitted in any kind of wares or goods or articles. Malik said; There are certain transactions which if a long span of time passes after the transaction takes place; its revocation becomes unacceptable. As for usury; there is never anything except its rejection whether it is a little or a lot. What is permitted in other than it is not permitted in it because Allah; the Blessed and the Exalted; said in His Book; If you repent; you have your capital back; not wronging and not wronged. 32.4 Conditions Permitted in Qirad | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35002 | Yahya said that Malik spoke about an investor who made a qirad loan and stipulated to the agent that only certain goods should be bought with his money or he forbade certain goods which he named to be bought. He said; There is no harm in an investor making a condition on an agent in qirad not to buy a certain kind of animal or goods which he specifies. It is disapproved of for an investor to make as a condition on an agent in qirad that he only buy certain goods unless the goods which he orders him to buy are in plentiful supply and do not fail either in winter or summer. There is no harm in that case. Malik spoke about an investor who loaned qirad money and stipulated that something of the profit should be his alone without the agent sharing in it. He said; That is not good; even if it is only one dirham unless he stipulates that half the profit is his and half the profit is the agent or a third or a fourth or whatever. When he names a percentage; whether great or small; everything specified by that is halal. This is the qirad of the muslims. He said; It is also not good if the investor stipulates that one dirham or more of the profit is purely his; with out the agent sharing it and then what remains of the profit is to be divided in half between them. That is not the qirad of the Muslims. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35003 | Yahya said that Malik said; The person who puts up the principal must not stipulate that he has something of the profit alone without the agent sharing in it; nor must the agent stipulate that he has something of the profit alone without the investor sharing. In qirad; there is no sale; no rent; no work; no advance; and no convenience which one party specifies to himself without the other party sharing unless one party allows it to the other unconditionally as a favour and that is alright to both. Neither of the parties should make a condition over the other which increases him in gold or silver or food over the other party. He said; If any of that enters the qirad; it becomes hire; and hire is only good with known and fixed terms. The agent should not stipulate when he takes the principal that he repay or commission anyone with the goods; nor that he take any of them for himself. When there is a profit; and it is time to separate the capital; then they divide the profit according to the terms of the contract. If the principal does not increase or there is a loss; the agent does not have to make up for what he spent on himself or for the loss. That falls to the investor from the principal. Qirad is permitted upon whatever terms the investor and the agent make a mutual agreement; of half the profit; or a third or a fourth or whatever. Malik said; It is not permitted for the agent to stipulate that he use the qirad money for a certain number of years and that it not be taken from him during that time. He said; It is not good for the investor to stipulate that the qirad money should not be returned for a certain number of years which are specified; because the qirad is not for a term. The investor loans it to an agent to use for him. If it seems proper to either of them to abandon the project and the money is coin; and nothing has been bought with it; it can be abandoned; and the investor takes his money back. If it seems proper to the investor to take the qirad loan back after goods have been purchased with it; he cannot do so until the buyer has sold the goods and they have become money. If it seems proper to the agent to return the loan; and it has been turned to goods he cannot do so until he has sold them. He returns the loan in cash as he took it. Malik said; It is not good for the investor to stipulate that the agent pay any zakat due from his portion of the profit in particular; because the investor by stipulating that; stipulates fixed increase for himself from the profit because the portion of zakat he would be liable for by his portion of the profit; is removed from him. It is not permitted for the investor to stipulate to the agent to only buy from so-and-so; referring to a specific man. That is not permitted because by doing so he would become his hireling for a wage. Malik spoke about an investor in qirad who stipulated a guarantee for an amount of money from the agent; The investor is not permitted to stipulate conditions about his principal other than the conditions on which qirad is based or according to the precedent of the sunna of the Muslims. If the principal is increased by the condition of guarantee; the investor has increased his share of the profit because of the position of the guarantee. But the profit is only to be divided according to what it would have been had the loan been given without the guarantee. If the principal is destroyed; I do not think that the agent has a guarantee held against him because the stipulation of guarantees in qirad is null and void. Malik spoke about an investor who gave qirad money to a man and the man stipulated that he would only buy palms or animals with it because he sought to eat the dates or the offspring of the animals and he kept them for some time to use for himself. He said; That is not permitted. It is not the sunna of the Muslims in qirad unless he buys it and then sells it as other goods are sold. Malik said; There is no harm in the agent stipulating on the investor a slave to help him provided that the slave stands to gain along with him out of the investment; and when the slave only helps him with the investment; not with anything else. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35004 | Yahya said that Malik said; No one should make a qirad loan except in coin; because the loan must not be in wares; since loaning wares can only be worked in one of two ways: Either the owner of the wares says to the borrower; Take these wares and sell them. Buy and sell with the capital realized according to qirad. The investor stipulates increase for himself from the sale of his goods and what relieves him of expenses in selling it. Or else he says; Barter with these goods and sell. When you are through; buy for me the like of my goods which I gave you. If there is increase; it is between you and me. It may happen that the investor gives the goods to the agent at a time in which they are in demand and expensive; and then the agent returns them while they are cheap and he might have bought them for only a third of the original price or even less than that. The agent then has a profit of half the amount by which the price of the wares has decreased as his portion of the profit. Or he might take the wares at a time when their price is low; and make use of them until he has a lot of money. Then those wares become expensive and their price rises when he returns them; so he buys them for all that he has so that all his work and concern have been in vain. This is an uncertain transaction and is not good. If; however; that is not known until it has happened; then the wage an agent in qirad would be paid for selling that; is looked at and he is given it for his concern. Then the money is qirad from the day the money became cash and collected as coin and it is returned as a qirad like that. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35006 | Yahya said that Malik spoke about an investor who made a qirad loan to a man; who used it and made a profit. Then the man bought with all the profit a slave-girl and he had intercourse with her and she became pregnant by him; and so the capital decreased. Malik said; If he has money; the price of the slave-girl is taken from his property; and the capital is restored by it. If there is something left over after the money is paid; it is divided between them according to the first qirad. If he cannot pay it; the slave-girl is sold so that the capital is restored from her price. Malik spoke about an investor who made a qirad loan to a man; and the agent spent more than the amount of the qirad loan when buying goods with it and paid the increase from his own money. Malik said; The investor has a choice if the goods are sold for a profit or loss or if they are not sold. If he wishes to take the goods; he takes them and pays the agent back what he put in for them. If the agent refuses; the investor is a partner for his share of the price in increase and decrease according to what the agent paid extra for them from himself. Malik spoke about an agent who took qirad money from a man and then gave it to another man to use as a qirad without the consent of the investor. He said; The agent is responsible for the property. If it is decreased; he is responsible for the loss. If there is profit; the investor has his stipulation of the profit; and then the agent has his stipulation of what remains of the money. Malik spoke about an agent who exceeded and borrowed some of what he had of qirad in money and he bought goods for himself with it. Malik said; If he has a profit; the profit is divided according to the condition between them in the qirad. If he has a loss; he is responsible for the loss. Malik said about an investor who paid qirad money to a man; and the agent borrowed some of the cash and bought goods for himself with it; The investor of the capital has a choice. If he wishes; he shares with him in the goods according to the qirad; and if he wishes; he frees himself of them; and takes all of the principal back from the agent. That is what is done with some one who oversteps. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35009 | Yahya said that Malik said; The generally agreed on way of doing things among us about an investor who pays qirad money to an agent to buy goods; and the agent then sells the goods for a price to be paid later; and has a profit in the transaction; then the agent dies before he has received payment; is that if his heirs want to take that money; they have their father stipulated portion from the profit. That is theirs if they are trustworthy to take the payment. If they dislike to collect it from the debtor and they refer him to the investor; they are not obliged to collect it and there is nothing against them and nothing for them by their surrendering it to the investor. If they do collect it; they have a share of it and expenses like their father had. They are in the position of their father. If they are not trustworthy to do so; they can bring someone reliable and trustworthy to collect the money. If he collects all the capital and all the profit; they are in the position of their father. Malik spoke about an investor who paid qirad money to a man provided that he used it and was responsible for any delayed payment for which he sold it. He said; This is obligatory on the agent. If he sells it for delayed payment; he is responsible for it. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35010 | Yahya said that Malik spoke about an investor who gave qirad money to a man; and then the man sought a loan from the investor or the investor borrowed money from the agent; or the investor left goods with the agent to sell for him; or the investor gave the agent dinars to buy goods with. Malik said; There is no harm if the investor leaves his goods with him knowing that if the agent did not have his money and he had asked a similar thing of him; he would have still done it because of the brotherhood between them or because it would have been no bother to him and that had the agent refused that; he would not have removed his capital from him. Or if the agent had borrowed from the investor or carried his goods for him and he knew that if the investor had not had his capital with him; he would have still done the same for him; and had he refused that to him; he would not have returned his capital to him. If that is true between both of them and it is in the way of a favour between them and it is not a condition in the terms of the qirad; it is permitted and there is no harm in it. If a condition comes into it; or it is feared that the agent is only doing it for the investor in order to safeguard the capital in his possession; or the investor is only doing it because the agent has taken his capital and will not return it to him; that is not permitted in qirad and it is part of what the people of knowledge forbid. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35011 | Yahya said that Malik spoke about a man who loaned another man money and then the debtor asked him to leave it with him as a qirad. Malik said; I do not like that unless he takes his money back from him; and then pays it to him as a qirad if he wishes or if he wishes keep it. Malik spoke about an investor who paid a man qirad money and the man told him that it was collected with him and asked him to write it for him as a loan. He said; I do not like that unless he takes his money from him and then lends it to him or keeps it as he wishes. That is only out of fear that he has lost some of it; and wants to defer it so that he can make up what has been lost of it. That is disapproved of and is not permitted and it is not good. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35012 | Yahya said that Malik spoke about an investor paying qirad money to an agent who made a profit and then wanted to take his share of the profit and the investor was away. He said; He should not take any of it unless the investor is present. If he takes something from it; he is responsible for it until it is accounted for in the division of the capital. Malik said; It is not permitted for the parties involved in a qirad to account and divide property which is away from them until the capital is present; and the investor is given the principal in full. Then they divide the profit into their agreed portions. Malik spoke about a man taking qirad money; and buying goods with it while he had a debt. His creditors sought and found him while he was in a city away from the investor; and he had profitable merchandise whose good quality was clear. They wanted him to sell the merchandise for them so that they could take his share of the profit. Malik said; None of the profit of the qirad is taken until the investor is present. He takes his principal and then the profit is divided mutually between them. Malik spoke about an investor who put qirad money with an agent and he used it and had a profit. Then the principal was set Aasi de and the profit divided. He took his share and added the share of the investor to his principal in the presence of witnesses he had called. Malik said; It is not permitted to divide the profit unless the investor is present. If he has taken something here turns it until the investor has received the principal in full. Then what remains is divided into their respective portions. Malik spoke about an investor who put qirad money with an agent. The agent used it and then came to the investor and said; This is your portion of the profit; and I have taken the like of it for myself; and I have retained your principal in full. Malik said; I do not like that; unless all the capital is present; the principal is there and he knows that it is complete and he receives it. Then they divide the profit between them. He returns the principal to him if he wishes; or he keeps it. The presence of the principal is necessary out of fear that the agent might have lost some of it; and so may want it not to be removed from him and to keep it in his hand. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35013 | Yahya said that Malik spoke about an investor who put qirad money with an agent who bought goods with it; and the investor told him to sell them. The agent said that he did not see any way to sell at that time and they quarrelled about it. He said; One does not look at the statement of either of them. The people of experience and insight concerning such goods are asked about these goods. If they can see anyway of selling them they are sold for them. If they think it is time to wait; they should wait. Malik spoke about a man who took qirad money from an investor and used it and when the investor asked him for his money; he said that he had it in full. When he held him to his settlement he admitted that Such-and-such of it was lost with me; and he named an amount of money. I told you that so that you would leave it with me. Malik said; He does not benefit by denying it after he had confirmed that he had it all. He is answerable by his confession against himself unless he produces evidence about the loss of that property which confirms his statement. If he does not produce an acceptable reason he is answerable by his confession; and his denial does not avail him. Malik said; Similarly; had he said; I have had such-and-such a profit from the capital; and then the owner of the capital asked him to pay him the principal and his profit; and he said that he had not had any profit in it and had said that only so it might be left in his possession; it does not benefit him. He is taken to account for what he affirmed unless he brings acceptable proof of his word; so that the first statement is not binding on him. Malik spoke about an investor who put qirad money with an agent who made a profit with it. The agent said; I took the qirad from you provided that I would have two-thirds. The owner of the capital says; I gave you a qirad provided that you had a third. Malik said; The word is the word of the agent; and he must take an oath on that if what he says resembles the known practice of qirad or is close to it. If he brings a matter which is unacceptable and people do not make qirads like that; he is not believed; and it is judged to be according to how a qirad like it would normally be. Malik spoke about a man who gave a man one hundred dinars as a qirad. He bought goods with it and then went to pay the one hundred dinars to the owner of the goods and found that they had been stolen. The investor says; Sell the goods. If there is anything over; it is mine. If there is a loss; it is against you because you lost it. The agent says; Rather you must fulfil what the seller is owed. I bought them with your capital which you gave me. Malik said; The agent is obliged to pay the price to the seller and the investor is told; If you wish; pay the hundred dinars to the agent and the goods are between you. The qirad is according to what the first hundred was based on. If you wish; you are free of the goods. If the hundred dinars are paid to the agent; it is a qirad according to the conditions of the first qirad. If he refuses; the goods belong to the agent and he must pay their price. Malik spoke about two people in a qirad who settled up and the agent still had some of the goods which he used - threadbare cloth or a waterskin or the like of that. Malik said; Any of that which is insignificant is of no importance and belongs to the agent. I have not heard anyone give a decision calling for the return of that. Anything which has a price is returned. If it is something which has value like an animal; camel; coarse cloth or the like of that which fetches a price; I think that he should return what he has remaining of such things unless the owner overlooks it. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35566 | Yahya related to me from Malik from Yazid Ibn Khusayfa that he had asked Sulayman Ibn Yasar whether zakat was due from a man who had wealth in hand but also owed a debt for the same amount; and he replied; No. Malik said; The position that we are agreed upon concerning a debt is that the lender of it does not pay zakat on it until he gets it back. Even if it stays with the borrower for a number of years before the lender collects it; the lender only has to pay zakat on it once. If he collects an amount of the debt which is not zakatable; and has other wealth which is zakatable; then what he has collected of the debt is added to the rest of his wealth and he pays zakat on the total sum. Malik continued; If he has no ready money other than that which he has collected from his debt; and that does not reach a zakatable amount; then he does not have to pay any zakat. He must; however; keep a record of the amount that he has collected and if; later; he collects another amount which; when added to what he has already collected; brings zakat into effect; then he has to pay zakat on it. Malik continued; Zakat is due on this first amount; together with what he has further collected of the debt owed to him; regardless of whether or not he has used up what he first collected. If what he takes back reaches twenty dinars of gold; or two hundred dirhams of silver he pays zakat on it. He pays zakat on anything else he takes back afte rthat; whether it be a large or small amount; according to the amount. Malik said; What shows that zakat is only taken once from a debt which is out of hand for some years before it is recovered is that if goods remain with a man for trading purposes for some years before he sells them; he only has to pay zakat on their prices once. This is because the one who is owed the debt; or owns the goods; should not have to take the zakat on the debt; or the goods; from anything else; since the zakat on anything is only taken from the thing itself; and not from anything else. Malik said; Our position regarding some onewho owes a debt; and has goods which are worth enough to pay off the debt; and also has an amount of ready money which is zakatable; is that he pays the zakat on the ready money which he has to hand. If; however; he only has enough goods and ready money to pay off the debt; then he does not have to pay any zakat. But if the ready money that he has reaches a zakatable amount over and above the amount of the debt that he owes; then he must pay zakat on it. | The Chapter on Debt And Creditors And Paying Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik |
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