Oblig

Oblig Completed Form

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Oblig References or Citations

In Quran

Quran Surat	Sura and Ayah	Polarity	Sura Classification	Sura Sequence	Related Subjects	Ayah Text	English Translation
Surat AlJumuah Ayah 5	Surat AlJumuah	-0.14		110	Guid wrong, Sign guid, Subsequ fail, Fail obligations, Similitud falsifi, Understand evil, Falsifi sign, Donkei carri, Law subsequ, Charg oblig, Evil similitud, Mosaic law, Tome understand, Obligations donkei, Stand evil, Carri tome, Similitud charg, Oblig mosaic	مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ	The similitude of those who were charged with the (obligations of the) Mosaic Law, but who subsequently failed in those (obligations), is that of a donkey which carries huge tomes (but understands them not). Evil is the similitude of people who falsify the Signs of Allah: and Allah guides not people who do wrong.
Surat AlTaubah Ayah 3	Surat AlTaubah	-0.1		113	Reject faith, Grievou penalti, Penalti reject, Oblig pagan, Pagan repent, Messenger assembl, Assembl pilgrimage, Treati oblig, Repent frustrat, Proclaim grievou, Frustrat proclaim, Announc messenger, Dissolv treati	وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ	And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage, - that Allah and His Messenger dissolve (treaty) obligations with the Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith.
Surat AlMaidah Ayah 1	Surat AlMaidah	0.026		112	Doth command, Law food, Pilgrim garb, Sacr precinct, Precinct pilgrim, Garb doth, Food foot, Command plan, Forbidden sacr, Foot animals, Oblig law, Fulfil oblig, Animals except, Name anim, Chase forbidden, Anim chase, Except name	يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إِلَّا مَا يُتْلَى عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَأَنْتُمْ حُرُمٌ إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ	O ye who believe! fulfil (all) obligations. Lawful unto you (for food) are all four-footed animals, with the exceptions named: But animals of the chase are forbidden while ye are in the sacred precincts or in pilgrim garb: for Allah doth command according to His will and plan.

In Hadith Text Books

Oblig In Sahih AlBukhari

Hadith Page	Arabic Text	English Translation	Book and Chapter
SahihAlBukhari-017-001-5539		Narrated Ibn Abbas: A woman from the tribe of Khatham came in the year of ;Hajjat AlWada of the Prophet ﷺ and said; O Allah Messenger ﷺ ! My father has come under Allah obligation of performing Hajj but he is a very old man and cannot sit properly on his Mount. Will the obligation be fulfilled if I perform Hajj on his behalf? The Prophet ﷺ replied in the affirmative.	The Chapter on Shaving The Head And Aljamarat in HodHood Indexing, Chapter on Performing Hajj for a person who cannot sit firmly on the mount in Sahih AlBukhari

In Sahih Muslim

Hadith Page	Arabic Text	English Translation	Book and Chapter
SahihMuslim-017-001-17584		Abu Huraira reported Allah Messenger ﷺ as saying: When a slave fulfils obligation of Allah and obligation of his master; he has two rewards for him. I narrated this to Kaab and Kaab said: Such a slave has no accountability; nor has a poor believer.	The Chapter on Reward Of Freeing Slaves in HodHood Indexing, Chapter on 11 in Sahih Muslim
SahihMuslim-017-001-18390		It is reported on the authority of Talha Bin Ubaidullah that a person with dishevelled hair; one of the people of Nejd; came to the Messenger of Allah ﷺ. We heard the humming of his voice but could not fully discern what he had been saying; till he came nigh to the Messenger of Allah ﷺ. It was then disclosed to us that he was asking questions pertaining to Islam. The Messenger of Allah ﷺ said: Five prayers during the day and the night. Upon this he said: Am I obliged to say any other prayer besides these? He the Holy Prophet; said: No; but whatever you observe voluntarily; out of your own free will; and the fasts of Ramadan. The inquirer said: Am I obliged to do anything else besides this? He the Holy Prophet said: No; but whatever you do out of your own free will. And the Messenger of Allah told him about the Zakat poor-rate. The inquirer said: Am I obliged to pay anything else besides this? He the Holy Prophet said: No; but whatever you pay voluntarily out of your own free will. The man turned back and was saying: I would neither make any addition to this; nor will decrease anything out of it. The Prophet remarked: He is successful; if he is true to what he affirms.	The Chapter on Pre-Islam And Disbelievers in HodHood Indexing, Chapter on 2 in Sahih Muslim
SahihMuslim-017-001-18656		Hudhaifa reported: The Messenger of Allah ﷺ narrated to us two ahadith. I have seen one crystallized into reality ; and I am waiting for the other. He told us: Trustworthiness descended in the innermost root of the hearts of people. Then the Quran was revealed and they learnt from the Quran and they learnt from the Sunnah. Then he the Holy Prophet told us about the removal of trustworthiness. He said: The man would have a wink of sleep and trustworthiness would be taken away from his heart leaving the impression of a faint mark. He would again sleep and trustworthiness would be taken away from his heart leaving an impression of a blister; as if you rolled down an ember on your foot and it was vesicled. He would see a swelling having nothing in it. He the Holy Prophet then took up a pebble and rolled it down over his foot and said : The people would enter into transactions amongst one another and hardly a person would be left who would return things entrusted to him. And there would be so much paucity of honest persons till it would be said: There in such a such tribe is a trustworthy man. And they would also say about a person: How prudent he is; how broad-minded he is and how intelligent he is; whereas in his heart there would not be faith even to the weight of a mustard seed. I have passed through a time in which I did not care with whom amongst you I entered into a transaction; for if he were a Muslim his faith would compel him to discharge his obligations to me and it he were a Christian or a Jew; the ruler would compel him to discharge his obligations to me. But today I would not enter into a transaction with you except so and so.	The Chapter on Family And Judgments in HodHood Indexing, Chapter on 64 in Sahih Muslim
SahihMuslim-017-001-18676		It is narrated on the authority of Shabi that one among the citizens of Khurasan asked him: 0 Abu! some of the people amongst us who belong to Khurasan say that a person who freed his bondswoman and then married her is like one who rode over a sacrificial animal. Shabi said: Abu Burda Bin Abi Mousa narrated it to me on the authority of his father that verily the Messenger of Allah ﷺ said: There are three classes of persons who would be given a double reward. One who is amongst the People of the Book and believed in his apostle and lived to see the time of Apostle Muhammad ﷺ and affirmed his faith in him and followed him and attested his truth; for him is the double reward; and the slave of the master who discharges all those obligations that he owes to Allah and discharges his duties that he owes to his master; for him there is a double reward. And a man who had a bondswoman and fed her and fed her well; then taught her good manners; and did that well and later on granted her freedom and married her; for him is the double reward. Then Shabi said: Accept this hadith without giving anything. Formerly a man was obliged to travel to Medina even for a smaller hadith than this.	The Chapter on Jihad Reward in HodHood Indexing, Chapter on 70 in Sahih Muslim

In Sunan AlTermithi

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAlTermithi-017-001-9148		Narrated Anas Bin Malik: that the Messenger of Allah ﷺ said: I have been ordered to fight the people until they bear witness to La Ilaha Illallah; and that Muhammad is His servant and Messenger; and they face our Qiblah; eat our slaughtered meat ; and perform our Prayer. And if they do that; then their blood and wealth will be unlawful to us; except with its due right. For them shall be whatever is for the Muslims; and they shall be obliged with that which the Muslims are obliged.	The Chapter on Worship Wealth And Charity in HodHood Indexing, Chapter on What Has Been Related About The State of The Prophet SAW I Have Been Ordered To FIght The People Until They Say La Ilaha Illallah And Establish The Salah in Sunan AlTermithi

In Sunan AlNasai

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAlNasai-017-001-16107		It was narrated from Muharrar Bin Abu Huraira that his father said: I came with Ali Bin Abi Talib when the Messenger of Allah sent him to the people of Makkah with news of the dissolution of treaty obligations. He said: How did you announced that no one would enter Paradise but a believing soul; no one was to circumambulate the House naked: whoever had a treaty with the Messenger of Allah; then for its period; or; it extended to four months; and when four months had passed; and that Allah is free from all obligations to the idolaters and so is His Messenger. No idolater was to perform Hajj after this year. I kept on announcing it until my vice grew hoarse.	The Chapter on Arab Tribes And Charity in HodHood Indexing, Chapter on The saying of Allah The Mighty And Sublime Take Your Adornment To Every Masjid in Sunan AlNasai

In Sunan Abu Dawoud

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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-017-001-34795		Yahya related to me from Malik that Zurayq Ibn Hakim informed him that he had a runaway slave who had stolen. He said; The situation was obscure for me; so I wrote to Umar Ibn Abd AlAziz to ask him about it. He was the governor at that time. I informed him that I had heard that if a runaway slave stole while he was a fugitive; his hand was not cut off. Umar Ibn Abd AlAziz wrote to contradict my letter; You wrote to me that you have heard that when the runaway slave steals; his hand is not cut off. Allah; the Blessed; the Exalted; says in His Book; The thief; male and female; cut off the hands of both; as a recompense for what they have earned; and an exemplary punishment from Allah. Allah is Mighty; Wise. Surat 5 ayat 41 When his theft reaches a quarter of a dinar; and upwards; his hand is cut off. Yahya related to me from Malik that he had heard that AlQasim Ibn Muhammad and Salim Ibn Abdullah and Urwa Ibn AlZubair said; When a runaway slave steals something for which cutting off the hand is obliged; his hand is cut off. Malik said; The way of doing things amongst us about which there is no dispute is that when the runaway slave steals that for which cutting off the hand is obliged; his hand is cut off.	The Chapter on Hand Gestures Cutting Hands in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34799		Yahya related to me from Malik that Abuz-Zinad informed him that a governor of Umar Ibn Abd AlAziz took some people in battle and had not killed any of them. He wanted to cut off their hands or kill them; so he wrote to Umar Ibn Abd AlAziz about that Umar Ibn Abd AlAziz wrote to him; Better to take less than that. Yahya said that he heard Malik say; What is done among us about a person who steals the goods of people which are placed under guard in the markets; and their owners put them in their containers and store them together is that if anyone steals any of that from where it is kept; and its value reaches that for which cutting off the hand is obliged; his hand must be cut off; whether or not the owner of the goods is with his goods and whether it is night or day. Malik said about some one who stole something for which cutting off the hand was obliged and then what he stole was found with him and he returned it to its owner; His hand is cut off. Malik said; If someon says; How can his hand be cut off when the goods have been taken from him and returned to their owner?; it is because he is in the same position as the wine drinker when the smell of the wine is found on his breath and he is not drunk. He is flogged with the hadd. The hadd is imposed for drinking wine even if it does not make the man intoxicated. That is because he drank it to become intoxicated. It is the same as that with cutting off the hand of the thief for theft when it is taken from him; even if he has not profited from it and it was returned to its owner. When he stole it; he stole it to take it away. Malik said that if some people came to a house and robbed it together; and then they left with a sack or box or a board or basket or the like of that which they carried together; and when they took it out of its guarded place; they carried it together; and the price of what they took reached that for which cutting off the hand was obliged; and that was three dirhams and upwards; each of them had his hand cut off. If each of them takes out something by himself; whoever of them takes out something whose value reaches three dirhams and upwards must have his hand cut off. If any of them takes out something whose value does not reach three dirhams; he does not have his hand cut off. Yahya said that Malik said; What is done among us is that when a man house is locked and he is the only one living in it; cutting off the hand is not obliged against the one who steals something from it until he takes it out of the house completely. That is because all of the house is a place of custody. If someone other than him lives in the house and each of them locks his door; and it is a place of custody for each of them; whoever steals anything from the apartments of that house must have his hand cut off when he leaves the apartment and goes into the main house. He has removed it from its place of custody to another place and he must have his hand cut off. Malik said; What is done in our community about a slave who steals from the property of his master is that if he is not in service and among those trusted in the house and he enters secretly and steals from his master something that for which cutting off the hand is obliged; his hand is not cut off. It is like that with a slave-girl when she steals from her master property. Her hand is not cut off. Malik then spoke about a slave who was not in service and not one of those trusted in the house; and he entered secretly and stole from the property of his master wife that for which cutting off the hand was obliged. He said; His hand is cut off. It is like that with the wife slave-girl when she does not serve her or her husband nor is she trusted in the house and she enters secretly and steals from her mistress property that for which cutting off the hand is obliged. Her hand is not cut off. It is like that with the wife slave-girl who is not in her service and is not trusted in the house and she enters secretly and steals from the property of her mistress husband something for which cutting off the hand is obliged. Her hand is cut off. It is like that with the man who steals from his wife goods or the wife who steals from her husband goods something for which cutting off the hand is obliged. If the thing which one of them steals from his spouse property is in a room other than the room which they both lock for themselves; or it is in a place of custody in a room other than the room which they are in; whichever of them steals something for which cutting off the hand is obliged; their hand should be cut off. Malik spoke about a small child and a foreigner who does not speak clearly. He said; If they are robbed of something from its place of custody or from under a lock; the one who stole it has his hand cut off. If the property is outside of its place of custody or locked room when it is stolen ; the one who robbed them does not have his hand cut off. It is then in the position of sheep stolen from the mountain and uncut fruit hanging on the trees Malik said; What is done among us about a person who robs graves is that if what he takes from the grave reaches what cutting off the hand is obliged for; his hand is cut off. That is because the grave is a place of custody for what is in it just as houses are a place of custody for what is in them. Malik added; Cutting off the hand is not obliged for him until he takes it out of the grave.	The Chapter on Hand Gestures Cutting Hands in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34824		Malik related to me that he had heard that Abdullah Ibn Umar was asked whether a slave could be bought on the specific condition that it was to be used to fulfil the obligation of freeing a slave; and he said; No. Malik said; That is the best of what I have heard on the obligation of freeing slaves. Someone who has to set a slave free because of an obligation on him; may not buy one on the condition that he sets it free because if he does that; whatever he buys is not completely a slave because he has reduced its price by the condition he has made of setting it free. Malik added; There is no harm; however; in someone buying a person expressly to set him free. Malik said; The best of what I have heard on the obligation of freeing slaves is that it is not permitted to free a christian or a jew to fulfil it; and one does not free a mukatab or a mudabbar or an umm walad or a slave to be freed after a certain number of years; or a blind person. There is no harm in freeing a christian; jew; or magian voluntarily; because Allah; the Blessed; the Exalted; said in His Book; either as a favour then or by ransom; Surat 47 ayat 4 The favour is setting free. Malik said; As for obligations of freeing slaves which Allah has mentioned in the Book; one only frees a mumin slave for them. Malik said; It is like that in feeding poor people for kaffara. One must only feed muslims and one does not feed anyone outside of the deen of Islam.	The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, The Book of Jahannam in Muwata Malik
MuwataMalik-017-001-34893		Yahya said that he heard Malik speak about a man who bought goods - animals or clothes or wares; and the sale was found not to be permitted so it was revoked and the one who had taken the goods was ordered to return the owner his goods. Malik said; The owner of the goods only has their value on the day they were taken from him; and not on the day they are returned to him. That is because the man is liable for them from the day he took them and whatever loss is in them after that is against him. For that reason; their increase and growth are also his. A man may take the goods at a time when they are selling well and are in demand; and then have to return them at a time when they have fallen in price and no one wants them. For instance; the man may take the goods from the other man; and sell them for ten dinars or keep them while their price is that. Then he may have to return them while their price is only a dinar. He should not go off with nine dinars from the man property. Or perhaps they are taken by the man; and he sells them for a dinar or keeps them; while their price is only a dinar; then he has to return them; and their value on the day he returns them is ten dinars. The one who took them does not have to pay nine dinars from his property to the owner. He is only obliged to pay the value of what he took possession of on the day it was taken. He said; Part of what clarifies this is that when a thief steals goods; only their price on the day he stole them is looked at. If cutting off the hand is necessary because of it; that is done. If the cutting off is delayed; either because the thief is imprisoned until his situation is examined or he flees and then is caught; the delay of the cutting off of the hand does not make the hadd; which was obliged for him on the day he stole; fall from him even if those goods become cheap after that. Nor does delay oblige cutting off the hand if it was not obliged on the day he took those goods; even if they become expensive after that.	The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-35107		Yahya related to me from Malik that he had heard that AlQasim Ibn Muhammad was asked about a man who bought goods for 10 dinars cash or fifteen dinars on credit. He disapproved of that and forbade it. Malik said that if a man bought goods from a man for either 10 dinars or 15 dinars on credit; that one of the two prices was obliged on the buyer. It was not to be done because if he postponed paying the ten; it would be 15 on credit; and if he paid the ten; he would buy with it what was worth fifteen dinars on credit. Malik said that it was disapproved of for a man to buy goods from someone for either a dinar cash or for a described sheep on credit and that one of the two prices was obliged on him. It was not to be done because the Messenger of Allah; may Allah bless him and grant him peace; forbade two sales in one sale. This was part of two sales in the one sale. Malik spoke about a man saying to another; I will either buy these fifteen sa of ajwa dates from you; or these ten sa of sayhani dates or I will buy these fifteen sa of inferior wheat or these ten sa of Syrian wheat for a dinar; and one of them is obliged to me. Malik said that it was disapproved of and was not halal. That was because he obliged him ten sa of sayhani; and left them and took fifteen sa of ajwa; or he was obliged fifteen sa of inferior wheat and left them and took ten sa of Syrian wheat. This was also disapproved of; and was not halal. It resembled what was prohibited in the way of two sales in one sale. It was also included under the prohibition against buying two for one of the same sort of food.	The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35241		Malik said; Neither a free man nor a slave who divorces a slave- girl nor a slave who divorces a free woman; in an irrevocable divorce; is obliged to pay maintenance even if she is pregnant; and he cannot return to her. Malik said; A free man is not obliged to pay for the suckling of his son when he is a slave of other people; nor is a slave obliged to spend his money for what his master owns except with the permission of his master.	The Chapter on Partners And Share In Salves in HodHood Indexing, The Book of The Mudabbar in Muwata Malik
MuwataMalik-017-001-35256		Yahya related to me from Malik from Yahya Ibn Said that Said Ibn AlMusayab was asked who was obliged to pay the rent for a woman whose husband divorced her while she was in a leased house. Said Ibn AlMusayab said; Her husband is obliged to pay it. Someone asked; what if her husband does not have it? He said; Then she must pay it. Someone asked; And if she does not have it? He said; Then the Amir must pay it.	The Chapter on Marriage And Iddah in HodHood Indexing, The Book of Wills and Testaments in Muwata Malik
MuwataMalik-017-001-35400		Yahya related to me from Malik from Suhayl Ibn Abi Salih from his father from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; said; Whoever makes an oath and then sees that something else would be better than it; should do kaffara for his oath and do what is better. Yahya said that he heard Malik say; Anyone who says that he has a vow but does not mention the name of Allah; is still obliged to make the kaffara for an oath if he breaks it. Malik said; Emphasis is when a man swears one thing several times; repeating the oath in his speech time after time. For instance; the statement; By Allah; I will not decrease it from such-and-such; sworn three times or more. The kaffara of that is like the kaffara of one oath. If a man swears; I will not eat this food or wear these clothes or enter this house; that is all in one oath; and he is only obliged to do one kaffara. It is the same for a man who says to his wife; You are divorced if I clothe you in this garment or let you go to the Masjid; and it is one entire statement in the normal pattern of speech. If he breaks any of that oath; divorce is necessary; and there is no breaking of oath after that in whatever he does. There is only one oath to be broken in that. Malik said; What we do about a woman who makes a vow without her husband permission is that she is allowed to do so and she must fulfill it; if it only concerns her own person and will not harm her husband. If; however; it will harm her husband; he may forbid her to fulfill it; but it remains an obligation against her until she has the opportunity to complete it.	The Chapter on Oaths And Pledges And Kaffara in HodHood Indexing, The Book of Jihad in Muwata Malik