Parti

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Parti Completed Form

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


Parti Dictionary Definition

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Parti in Wikipedia

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Parti References or Citations

In Quran

Quran SuratSura and AyahPolaritySura ClassificationSura SequenceRelated SubjectsAyah TextEnglish Translation
Surat AlAnam Ayah 65Surat AlAnam-0.7167Explain sign, Sign symbol, Power send, Cover confus, Give tast, Mutual vengeanc, Calam cover, Symbol understand, Send calam, Confus parti, Tast mutual, Parti strife, Strife giveقُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ انْظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَSay: "He hath power to send calamities on you, from above and below, or to cover you with confusion in party strife, giving you a taste of mutual vengeance - each from the other." See how We explain the signs by various (symbols); that they may understand.
Surat AlImran Ayah 23Surat AlImran-0.4489Turn vision, Portion book, Vision portion, Turn declin, Parti turn, Declin arbitr, Settl dispute, Invit book, Settl disput, Book invit, Book settl, Dispute partiأَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَHast thou not turned Thy vision to those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their dispute, but a party of them Turn back and decline (The arbitration).
Surat Alaaraf Ayah 76Surat Alaaraf-0.4237Arrogant parti, Parti rejectقَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنْتُمْ بِهِ كَافِرُونَThe Arrogant party said: "For our part, we reject what ye believe in."
Surat AlMujadilah Ayah 19Surat AlMujadilah-0.42105Parti evil, Evil lose, Lose remembr, Evil truly, Evil perish, Remembr parti, Truly partiاسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنْسَاهُمْ ذِكْرَ اللَّهِ أُولَئِكَ حِزْبُ الشَّيْطَانِ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَThe Evil One has got the better of them: so he has made them lose the remembrance of Allah. They are the Party of the Evil One. Truly, it is the Party of the Evil One that will perish!
Surat Alaaraf Ayah 88Surat Alaaraf-0.3937Drive citi, Arrog parti, Return wai, Wai religion, Religion detest, Shuaib drive, Leaders arrogقَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا قَالَ أَوَلَوْ كُنَّا كَارِهِينَThe leaders, the arrogant party among his people, said: "O Shu'aib! we shall certainly drive thee out of our city - (thee) and those who believe with thee; or else ye (thou and they) shall have to return to our ways and religion." He said: "What! even though we do detest (them)?
Surat AlNisa Ayah 88Surat AlNisa-0.3492Evil deed, Wai thrown, Upset evil, Hypocrit upset, Guid thrown, Shalt wai, Thrown shalt, Divid part, Divid parti, Deed guid, Parti hypocrit, Thrown wai, Why dividفَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُمْ بِمَا كَسَبُوا أَتُرِيدُونَ أَنْ تَهْدُوا مَنْ أَضَلَّ اللَّهُ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًاWhy should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way.
Surat AlBaqara Ayah 85Surat AlBaqara-0.2687Day Of Judgment, Grievou penalti, Life dai, Disgrac life, Rest reward, Ransom law, Enemi guilt, Consign grievou, Home assist, Assist enemi, Judgment consign, Slai banish, Reject rest, Parti home, Banish book, Rancour captives, Behav disgrac, Captives ransom, Penalti unmind, Book reject, Law banish, Guilt rancour, Banish parti, Book r, Reward behavثُمَّ أَنْتُمْ هَؤُلَاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِنْكُمْ مِنْ دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوَانِ وَإِنْ يَأْتُوكُمْ أُسَارَى تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَAfter this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.
Surat AlNoor Ayah 2Surat AlNoor-0.22102Last dai, Parti believ, Flog stripe, Adulteri fornication, Guilti adulteri, Wit punish, Woman guilti, Case matter, Adulteri fornic, Compass case, Stripe compass, Prescrib last, Believ wit, Dai parti, Matter prescribالزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَThe woman and the man guilty of adultery or fornication, - flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment.
Surat AlAnfal Ayah 5Surat AlAnfal-0.2288Parti believ, Lord order, Believ dislik, Truth parti, Order truthكَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَJust as thy Lord ordered thee out of thy house in truth, even though a party among the Believers disliked it,
Surat AlBaqara Ayah 229Surat AlBaqara-0.287Equit term, Limit ordain, Transgress limit, Fear unabl, Unabl limit, Parti hold, Ordain person, Wives parti, Ordain blame, Equit terms, Gift wives, Permiss parti, Law men, Divorc permiss, Blame freedom, Parti fear, Terms separ, Wrong themselv, Kind law, Transgress transgress, Men gift, Ordain transgress, Hold togeth, Ordain judg, Separ kind, Judg fear, Togeth equit, Freedom limit, Transgress li, Person wrongالطَّلَاقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَئِكَ هُمُ الظَّالِمُونَA divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).
Surat AlNisa Ayah 102Surat AlNisa-0.1992Stand prayer, Humili punish, Unbeliev prepar, Prepar humili, Parti prai, Prayer arm, Neglig arm, Standest lead, Rush blame, Finish prostrations, Rain precaut, Parti stand, Precaut unbeliev, Prostrations posit, Rear parti, Arm baggage, Art standest, Bear arm, Assault singl, Blame arm, Believ prepar, Arm finish, Unbeliev neglig, Precaution bear, Baggage assault, Singl rush, Lead prayer, Inconveni rain, Prai precaution, Arm inconveni, Prayer parti, Posit rear, Arm unbelievوَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَى أَنْ تَضَعُوا أَسْلِحَتَكُمْ وَخُذُوا حِذْرَكُمْ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُهِينًاWhen thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment.
Surat AlNahl Ayah 92Surat AlNahl-0.08568Day Of Judgment, Practis decept, Clear truth, Decept parti, Numer test, Untwist strand, Truth disagre, Judgment clear, Strand yarn, Spun strong, Break untwist, Test dai, Strong nor, Parti numer, Nor oath, Yarn spun, Oath practis, Woman breakوَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبَى مِنْ أُمَّةٍ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيهِ تَخْتَلِفُونَAnd be not like a woman who breaks into untwisted strands the yarn which she has spun, after it has become strong. Nor take your oaths to practise deception between yourselves, lest one party should be more numerous than another: for Allah will test you by this; and on the Day of Judgment He will certainly make clear to you (the truth of) that wherein ye disagree.
Surat AlBaqara Ayah 100Surat AlBaqara-0.08387Parti throw, Case covenant, Covenant partiأَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَIs it not (the case) that every time they make a covenant, some party among them throw it aside?- Nay, Most of them are faithless.
Surat Alaaraf Ayah 75Surat Alaaraf-0.0837Arrog parti, Lord revel, Salih lord, Believ salih, Leader arrog, Parti reckon, Reckon powerlessقَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَThe leaders of the arrogant party among his people said to those who were reckoned powerless - those among them who believed: "know ye indeed that Salih is a messenger from his Lord?" They said: "We do indeed believe in the revelation which hath been sent through him."
Surat AlBaqara Ayah 75Surat AlBaqara0.03687Faith enter, Faith entertain, Pervert knowingli, Parti pervert, Knowingli understood, Entertain hopeأَفَتَطْمَعُونَ أَنْ يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِنْ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَCan ye (o ye men of Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of Allah, and perverted it knowingly after they understood it.
Surat AlMaidah Ayah 66Surat AlMaidah0.19112Law gospel, Revel lord, Parti evil, Fast law, Gospel revel, Stood fast, Lord enjoi, Enjoi happi, Happi side, Side partiوَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ وَكَثِيرٌ مِنْهُمْ سَاءَ مَا يَعْمَلُونَIf only they had stood fast by the Law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course: but many of them follow a course that is evil.
Surat AlKahf Ayah 12Surat AlKahf0.266Order test, Test parti, Parti calcul, Rous order, Calcul term, Term year, Year tarriثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى لِمَا لَبِثُوا أَمَدًاThen We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!
Surat Alaaraf Ayah 87Surat Alaaraf0.2737Parti believ, Hold patienc, Parti hold, Decid decid, Patienc doth, Messag parti, Believ messag, Doth decidوَإِنْ كَانَ طَائِفَةٌ مِنْكُمْ آمَنُوا بِالَّذِي أُرْسِلْتُ بِهِ وَطَائِفَةٌ لَمْ يُؤْمِنُوا فَاصْبِرُوا حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَهُوَ خَيْرُ الْحَاكِمِينَ"And if there is a party among you who believes in the message with which I have been sent, and a party which does not believe, hold yourselves in patience until Allah doth decide between us: for He is the best to decide.
Surat AlAnfal Ayah 7Surat AlAnfal0.2888Behold promis, Cut root, Justifi truth, Truth word, Wish unarm, Enemi parties, Promis enemi, Parties wish, Root unbelievers, Unarm will, Hold promis, Will justifi, Word cutوَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَBehold! Allah promised you one of the two (enemy) parties, that it should be yours: Ye wished that the one unarmed should be yours, but Allah willed to justify the Truth according to His words and to cut off the roots of the Unbelievers;-
Surat AlHujurat Ayah 9Surat AlHujurat0.34106Transgress bound, Parti believ, Fight transgress, Fall quarrel, Bound fight, Fair love, Quarrel peac, Peac transgress, Complies peac, Justice fair, Peac justice, Believ fall, Compli command, Command complies, Love fair, Transgress compliوَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَIf two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just).
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In Hadith Text Books

Parti In Sahih AlBukhari

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihAlBukhari-017-001-425Narrated Shuaib: I asked AlZuhri; Did the Prophet ﷺ ever offer the Fear Prayer? AlZuhri said; I was told by Salim that Abdullah Bin Umar I had said; I took part in a holy battle with Allah Messenger ﷺ I in Najd. We faced the enemy and arranged ourselves in rows. Then Allah Messenger ﷺ ﷺ stood up to lead the prayer and one party stood to pray with him while the other faced the enemy. Allah Messenger ﷺ ﷺ and the former party bowed and performed two prostrations. Then that party left and took the place of those who had not prayed. Allah Messenger ﷺ prayed one raka with the latter and performed two prostrations and finished his prayer with Taslim. Then everyone of them bowed once and performed two prostrations individually.The Chapter on Imam Led Prayers And Prostration in HodHood Indexing, Chapter on The Salat AlKhauf in Sahih AlBukhari
SahihAlBukhari-017-001-5316Narrated Zaid Bin Thabit: When the Prophet ﷺ went out for the battle of Uhud; some of his companions hypocrites returned home. A party of the believers remarked that they would kill those hypocrites who had returned; but another party said that they would not kill them. So; this Divine Inspiration was revealed: Then what is the matter with you that you are divided into two parties concerning the hypocrites. 4.88 The Prophet ﷺ said; Medina expels the bad persons from it; as fire expels the impurities of iron.The Chapter on Revelation And Abrogation in HodHood Indexing, Chapter on AlMadina expels all the evil and bad persons in Sahih AlBukhari
SahihAlBukhari-017-001-6872Narrated Jabir Bin Abdullah: The Verse:-When two parties from among you were about to lose heart; but Allah was their Protector; 3.122 was revealed concerning us; and we were the two parties; i.e. Banu Haritha and Banu Salama; and we do not wish that it had not been revealed or I would not have been pleased if it had not been revealed ; for Allah says:-...Allah was their Protector.The Chapter on Revelation Hardship in HodHood Indexing, The Book of Prophetic Commentary on the Quran Tafseer of the Prophet in Sahih AlBukhari
SahihAlBukhari-017-001-6903Narrated Zaid Bin Thabit: Regarding the Verse:- Then what is the matter with you that you are divided into two parties about the hypocrites? 4.88 Some of the companions of the Prophet ﷺ returned from the battle of Uhud i.e. refused to fight whereupon the Muslims got divided into two parties; one of them was in favor of their execution and the other was not in favour of it. So there ware revealed: Then what is the matter with you that you are divided into two parties about the hypocrites? 4.88. Then the Prophet ﷺ said It i.e. Medina is aTayaboh good ; it expels impurities as the fire expels the impurities of silver.The Chapter on Truth And Hypocrisy And Dreams in HodHood Indexing, The Book of Prophetic Commentary on the Quran Tafseer of the Prophet in Sahih AlBukhari

In Sahih Muslim

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihMuslim-017-001-18079It has been narratedon the authority of Abu Ishaq who said: A man asked Bara Bin Azib : Did you run away on the Day of Hunain. O; Abu Umira? He said: No; by Allah; The Messenger of Allah ﷺ did not turn his back; what actually happened was that some young men from among his companions; who were hasty and who were either without any arms or did not have abundant arms; advanced and met a party of archers who were so good shots that their arrows never missed the mark. This party of archers belonged to Banu Hawazin and Banu Nadir. They shot at the advancing young men and their arrows were not likely to miss their targets. So these young men turned to the Messenger of Allah ﷺ while he was riding on his white mule and Abu Sufyan Bin AlHarith Bin Abd AlMuttalib was leading him. At this he got down from his mule; invoked God help; and called out: I am the Prophet. This is no untruth. I am the son of Abd AlMuttalib. Then he deployed his men into battle array.The Chapter on Almaghazi And The Companions in HodHood Indexing, Chapter on 28 in Sahih Muslim
SahihMuslim-017-001-18125It has been narrated on the authority of Anas Bin Malik that it was said to the Prophet ﷺ : Would that you approached Abdullah Bin Ubay to persuade him to accept Islam. The Prophet ﷺ accordingly went to him; riding a donkey; and a party of Muslims also went with him. On the way they had to walk over a piece of land affected with salinity. When the Prophet ﷺ approached him; he said: Do not come near me. By Allah; the obnoxious smell of your donkey has offended me. As a rejoinder to this remark ; a man from the Ansar said: By God; the smell of the donkey of the Messenger of Allah ﷺ is better than your smell. At this ; a man from the tribe of Abdullah got furious. Then people from both sides got furious and exchanged blows with sticks; hands and shoes. The narrator says that after this scuffle we learnt that the Quranic verse : It two parties of the Believers have a quarrel; make ye peace between them xlix. 9 was revealed about these fighting parties.The Chapter on Precious Metals In The Market in HodHood Indexing, Chapter on 40 in Sahih Muslim
SahihMuslim-017-001-21273Ibn Umar Allah be pleased with them reported Allah Messenger ﷺ as saying: Both parties in a business transaction have the right to annul it so long as they have not separated; except in transactions which have been made subject to the right of parties to annul them.The Chapter on Precious Metals Transactions in HodHood Indexing, Chapter on 10 in Sahih Muslim
SahihMuslim-017-001-21758Abdullah Bin Abu Mulaika said: The daughter of Uthman Bin Affan died in Mecca. We came to attend her funeral. Ibn Umar and Ibn Abbas were also present there; and I was sitting between them. He added: I first sat by the side of one of them; then the other one came and he sat by my side. Abdullah Bin Umar said to Amr Bin Uthman who was sitting opposite to him: Will you not prevent the people from lamenting; for the Messenger of Allah ﷺ had said: The dead is punished because of the lamenting of his family for him? Ibn Abbas then said that Umar used to say someting of that nature; and then narrated saying: I proceeded from Mecca along with Umar till we reached AlBaida and there was a party of riders under the shade of a tree. He said to me : Go and find out who this party is. I cast a glance and there was Suhaib in that party. So I informed him Umar about it. He said: Call him to me. So I went back to Suhaib and said: Go and meet the Commander of the believers. When Umar was wounded; Suhaib came walling: Alas; for the brother! alas for the companion! Umar said: O Suhaib; do you wail for me; whereas the Messenger of Allah ﷺ said: The dead would be punished on account of the lamentation of the members of his family ? Ibn Abbas said: When Umar died I made a mention of it to Aisha. She said: May Allah have mercy upon Umar! I swear by Allah that Allah Messenger ﷺ never said that Allah would punish the believer because of the weeping of any one of the members of his family ; but he said that Allah would increase the punishment of the unbeliever because of the weeping of his family over him. Aisha said: The Quran is enough for you when it states : No bearer of burden will bear another burden vi. 164. Thereupon Ibn Abbas said: Allah is He Who has caused laughter and weeping. Ibn Abu Mulaika said: By Allah; Ibn Umar said nothing.The Chapter on Funerals And Punishment in HodHood Indexing, Chapter on 9 in Sahih Muslim
SahihMuslim-017-001-22097Abu Saeed AlKhudri reported from the Messenger of Allah ﷺ that a group Khawarij would emerge from the different parties the party of Hadrat Ali and the party of Amir Muawiya ; the group nearer the truth between the two would kill them.The Chapter on Precious Metals Selling Gold in HodHood Indexing, Chapter on 47 in Sahih Muslim

In Sunan AlTermithi

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlTermithi-017-001-7759The Chapter on Financial Transaction And Charity in HodHood Indexing, Chapter on What Has Been Related About When The Buyer And Seller Disagree in Sunan AlTermithi
SunanAlTermithi-017-001-9504The Chapter on Good Deeds To Save Oneself From Hell Fire in HodHood Indexing, The Book of Chapters on the description of Paradise in Sunan AlTermithi
SunanAlTermithi-017-001-9905Narrated Abdullah Bin Yazid: from Zaid Bin Thabit that he heard about this Ayah: Then what is the matter with you that you are divided into two parties about the hypocrites? 4:88 He said: People among the Companions of the Prophet ﷺ returned on the Day of Uhud and there were two parties among them; a group who said: Kill them; and a group that say not to. So Allah revealed this Ayah: Then what is the matter with you that you are divided into two parties about the hypocrites? 4:88 So he said: Indeed it is Taibah AlMadinah. And he said: It expels filth from it just like the fire expels filth from iron.The Chapter on Precious Metals Selling Gold in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi

In Sunan AlNasai

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlNasai-017-001-13023It was narrated from Amr Bin Shuaib; from his father ; form his grandfather; that the Prophet said: The two parties to a transaction have the choicer so long as they have not separated; unless they reach an agreement before parting; and it is not permissible to hasten to leave for fear that the other party may change his mind.The Chapter on Precious Metals Transactions in HodHood Indexing, Chapter on Requirement For The Two Parties To A Transaction to Choose Before They Physically Part in Sunan AlNasai


In Sunan Abu Dawoud

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAbuDawoud-017-001-25879Narrated Abu Bakrah: The Messenger of Allah ﷺ said to AlHasan Ibn Ali. This son of mine is a Sayid chief ; and I hope Allah may reconcile two parties of my community by means of him. Hammad version has: And perhaps Allah may reconcile two large parties of Muslims by means of him.The Chapter on Precious Metals Transactions in HodHood Indexing, Chapter on Instructions Regarding Refraining From Speech During The Period Of Turmoil in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26611Ubadah Bin AlSamit reported the Messenger of Allah ﷺ as sayings: Receive my teachings; receive my teachings. Allah has appointed a way for those women. If the parties have been married; they shall receive a hundred lashes and stoned to death. If the parties are unmarried; they shall receive a hundred lashes and banished for a year.The Chapter on Jihad And Mercy in HodHood Indexing, Chapter on Stoning in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28699Narrated Abdullah Bin Umar: The Messenger of Allah ﷺ as saying: Each one of the two parties in a business has an option to annul it against the other party so long as they have not separated; except in a conditional bargain.The Chapter on Precious Metals Transactions in HodHood Indexing, Chapter on Regarding The Option Of Both Parties To Annul A Deal in Sunan Abu Dawoud

In Muwata Malik

Hadith PageArabic TextEnglish TranslationBook and Chapter
MuwataMalik-017-001-34810Malik related to me that he heard that Umar Ibn Abd AlAziz gave a judgement about the mudabbar who did an injury. He said; The master must surrender what he owns of him to the injured person. He is made to serve the injured person and recompense in the form of service is taken from him as the blood-money of the injury. If he completes that before his master dies; he reverts to his master. Malik said; The generally agreed on way of doing things in our community about a mudabbar who does an injury and then his master dies and the master has no property except him is that the third allowed to be bequeathed is freed; and then the blood-money for the in jury is divided into thirds. A third of the blood-money is against the third of him which was set free; and two-thirds are against the two-thirds which the heirs have. If they wish; they surrender what they have of him to the party with the injury; and if they wish; they give the injured person two-thirds of the blood-money and keep their portion of the slave. That is because that injury is a criminal action by the slave and it is not a debt against the master by which whatever setting free and tadbir the master had done would be abrogated. If there were a debt to people held against the master of the slave; as well as the criminal action of the slave; part of the mudabbar would be sold in proportion to the blood-money of the injury and according to the debt. Then one would begin with the blood-money which was for the criminal action of the slave and it would be paid from the price of the slave. Then the debt of his master would be paid; and then one would look at what remained after that of the slave. His third would b be set free; and two-thirds of him would belong to the heirs. That is because the criminal action of the slave is more important than the debt of his master. That is because; if the man dies and leaves a mudabbar slave whose value is one hundred and fifty dinars; and the slave strikes a free man on the head with a blow that lays open the skull; and the blood-money is fifty dinars; and the master of the slave has a debt of fifty dinars; one begins with the fifty dinars which are the blood-money of the head wound; and it is paid from the price of the slave. Then the debt of the master is paid. Then one looks at what remains of the slave; and a third of him is set free and two-thirds of him remain for the heirs. The blood-money is more pressing against his person than the debt of his master. The debt of his master is more pressing than the tadbir which is a bequest from the third of the property of the deceased. None of the tadbir is permitted while the master of the mudabbar has a debt which is not paid. It is a bequest. That is because Allah; the Blessed; the Exalted; said; After any bequest that is made or any debt. Surat 4 ayat 10 Malik said; If there is enough in the third property that the deceased can bequeath to free all the mudabbar; he is freed and the blood-money due from his criminal action is held as a debt against him which follows him after he is set free even if that blood-money is the full blood-money. It is not a debt on the master. Malik spoke about a mudabbar who injured a man and his master surrendered him to the injured party; and then the master died and had a debt and did not leave any property other than the mudabbar; and the heirs said; We surrender the mudabbar to the party; whilst the creditor said; My debt exceeds that. Malik said that if the creditor debt did exceed that at all ; he was more entitled to it and it was taken from the one who owed the debt; according to what the creditor was owed in excess of the blood-money of the injury. If his debt did not exceed it at all; he did not take the slave. Malik spoke about a mudabbar who did an injury and had property; and his master refused to ransom him. He said; The injured party takes the property of the mudabbar for the blood-money of his injury. If there is enough to pay it; the injured party is paid in full for the blood-money of his injury and the mudabbar is returned to his master. If there is not enough to pay it; he takes it from the blood-money and uses the mudabbar for what remains of the blood-money.The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34883Yahya said that Malik said; The generally agreed on way of doing things in our community is that retaliation is taken from someone who breaks someone hand or foot intentionally and not blood-money. Malik said; Retaliation is not inflicted on anyone until the wound of the injured party has healed. Then retaliation is inflicted on him. If the wound of the person on whom the retaliation has been inflicted is like the first person wound when it heals; it is retaliation. If the wound of the one on whom the retaliation has been inflicted becomes worse or he dies; there is nothing held against the one who has taken retaliation. If the wound of the person on whom the retaliation has been inflicted heals and the injured party is paralysed or his injury has healed but he has a scar; defect; or blemish; the person on whom the retaliation has been inflicted does not have his hand broken again and further retaliation is not taken for his injury. He said; But there is blood-money from him according to what he has impaired or maimed of the hand of the injured party. The bodily injury is also like that. Malik said; When a man intentionally goes to his wife and gouges out her eye or breaks her hand or cuts off her finger or such like; and does it intentionally; retaliation is inflicted on him. As for a man who strikes his wife with a rope or a whip and hits what he did not mean to hit or does what he did not intend to do; he pays blood-money for what he has struck according to this principle; and retaliation is not inflicted on him. Yahya related to me from Malik that he had heard that Abu Bakr Ibn Muhammd Ibn Amr Ibn Hazm took retaliation for the breaking of a leg.The Chapter on Retaliation In Crimes And Felonies in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-35003Yahya 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-017-001-35072Yahya related to me from Malik that Yazid Ibn Abdullah Ibn Qusayt saw Said Ibn AlMusayab sell gold counterpoising for gold. He poured his gold into one pan of the scales; and the man with whom he was counterpoising put his gold in the other pan of the scale and when the tongue of the scales was balanced; they took and gave. Malik said; According to the way things are done among us there is no harm in selling gold for gold; and silver for silver by counterpoising weight; even if 11 dinars are taken for 10 dinars hand to hand; when the weight of gold is equal; coin for coin; even if the number is different. Dirhams in such a situation are treated the same way as dinars. Malik said; If; when counterpoising gold for gold or silver for silver; there is a difference of weight; one party should not give the other the value of the difference in silver or something else. Such a transaction is ugly and a means to usury because if one of the parties were permitted to take the difference for a separate price; it could be as if he had bought it separately; so he would be permitted. Then it would be possible for him to ask for many times the value of the difference in order to permit the completion of the transaction between the two parties. Malik said; If he had really been sold the difference without anything else with it; he would not have taken it for a tenth of the price for which he took it in order to put a legal front on the transaction. This leads to allowing what is forbidden. The matter is forbidden. Malik said that it was not good when counterpoising to give good old gold coins and put along with them unminted gold in exchange for worn kufic gold; which was unpopular and to then treat the exchange as like for like. Malik said; The commentary on why that is disapproved is that the owner of the good gold uses the excellence of his old gold coins as an excuse to throw in the unminted gold with it. Had it not been for the superiority of his good gold over the gold of the other party; the other party would not have counterpoised the unminted gold for his kufic gold; and the deal would have been refused. It is like a man wanting to buy three sa of ajwa dried dates for two sa and a mudd of kabis dates; and on being told that it was not good; then offering two sa of kabis and a sa of poor dates desiring to make the sale possible. That is not good because the owner of the ajwa should not give him a sa of ajwa for a sa of poor dates. He would only give him that because of the excellence of kabis dates. Or it is like a man asking some one to sell him three sa of white wheat for two and a half sa of Syrian wheat; and being told that it was not good except like for like; and so offering two sa of wheat and one sa of barley intending to make the sale possible between them. That is not good because no one would have given a sa of barley for a sa of white wheat had that sa been by itself. It was only given because of the excellence of Syrian wheat over the white wheat. This is not good. It is the same as the case of the unminted gold. Malik said; Where gold; silver and food; things which should only be sold like for like; are concerned; something disliked and of poor quality should not be put with something good and desirable in order to make the sale possible and to make a bad situation halal. When something of desirable quality is put with something of poor quality and it is only included so that its excellence in quality is noticed; something is being sold which if it had been sold on its own; would not have been accepted and to which the buyer would not have paid any attention. It is only accepted by the buyer because of the superiority of what comes with it over his own goods. Transactions involving gold; silver; or food; must not have anything of this description enter into them. If the owner of the poor quality goods wants to sell them; he sells them on their own; and does not put anything with them. There is no harm if it is like that.The Chapter on Precious Metals And Buying And Selling Gold in HodHood Indexing, The Book of Drinks in Muwata Malik
MuwataMalik-017-001-35418Yahya related to me from Malik that he had heard that Umar Ibn Abd AlAziz wrote to one of his governors; It has been passed down to us that when the Messenger of Allah; may Allah bless him and grant him peace; sent out a raiding party; he would say to them; Make your raids in the name of Allah in the way of Allah. Fight whoever denies Allah. Do not steal from the booty; and do not act treacherously. Do not mutilate and do not kill children. Say the same to your armies and raiding parties; Allah willing. Peace be upon you.The Chapter on in HodHood Indexing, The Book of Jihad in Muwata Malik
MuwataMalik-017-001-36160Yahya related to me from Malik from Hisham Ibn Urwa from his father fromYahyaibn Abdulrahman Ibn Ha ib that he had set off for Mumra with Umar Ibn AlKhattab in a party of riders; among whom was Amr Ibn AlAs. Umar Ibn AlKhattab dismounted for a rest late at night on a certain road near a certain oasis. Umar had a wet dream when it was almost dawn and there was no water among the riding party. He rode until he came to some water and then he began to wash off what he saw of the semen until it had gone. Amr Ibn AlAs said to him; It is morning and there are clothes with us; so allow your garment to be washed. Umar Ibn AlKhattab said to him; I am surprised at you; Amr Ibn AlAs! Even if you could find clothes; would everybody be able to find them? By Allah; if I were to do it; it would become a sunna. No; I wash what I see; and I sprinkle with water what I do not see. Malik spoke about a man who found traces of a wet dream on his clothes and did not know when it had occurred and did not remember anything he had seen in his sleep. He said; Let the intention of his ghusl be from the time when he last slept; and if he has prayed since that last sleep he should repeat it. This is because often a man has a wet dream and sees nothing; and often he sees something but does not have an emission. But; if he finds liquid on his garment he must do ghusl. This is because Umar repeated what he had prayed after the time he had last slept and not what was before it.The Chapter on Ablution After Dreams Menstruation And Sexual Intercourse in HodHood Indexing, The Book of The Quran in Muwata Malik
MuwataMalik-017-001-36216Yahya related to me from Malik from Ibn Shihab from Said Ibn AlMusayab that the Messenger of Allah; may Allah bless him and grant him peace; travelled by night on the way back from Khaybar.Towards the end of the night he stopped for a rest and told Bilal to stay awake to keep watch for the subh prayer. The Messenger of Allah; may Allah bless him and grant him peace; and his companions slept. Bilal stayed on guard as long as was decreed for him and then he leant against his riding camel facing the direction of the dawn and sleep overcame him and neither he nor the Messenger of Allah nor any of the party woke up until the sun rays had struck them. The Messenger of Allah; may Allah bless him and grant him peace; was alarmed. Bilal excused himself; saying; Messenger of Allah! The One who took your self was the One who took myself. The Messenger of Allah; may Allah bless him and grant him peace; ordered the party to move on and so they roused thei r mounts and rode on a short distance. The Messenger of Allah; may Allah bless him and grant him peace; ordered Bilal to give the iqama and then led them in the subh prayer. When he had finished he said; Anyone who forgets a prayer should pray it when he remembers. Allah theBlessed and Exalted says in His book; Establish the prayer to remember Me.The Chapter on Journeys And Travel And Camels in HodHood Indexing, The Book of The Qibla in Muwata Malik

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