Partner

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Partner Completed Form

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


Partner Dictionary Definition

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https://www.collinsdictionary.com/dictionary/english/Partner

Partner in Wikipedia

https://en.wikipedia.org/wiki/Partner

Partner References or Citations

In Quran

Quran SuratSura and AyahPolaritySura ClassificationSura SequenceRelated SubjectsAyah TextEnglish Translation
Surat AlShura Ayah 21Surat AlShura-0.6347Grievou penalti, Judgment matter, Matter decid, Wrong grievou, Establish religion, Permiss decre, Godhead establish, Religion permiss, Decre judgment, Partner godhead, Decid wrongأَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌWhat! have they partners (in godhead), who have established for them some religion without the permission of Allah? Had it not been for the Decree of Judgment, the matter would have been decided between them (at once). But verily the Wrong-doers will have a grievous Penalty.
Surat AlNisa Ayah 48Surat AlNisa-0.5592Forgiveth pleaseth, Partner devis, Sin heinou, Forgiveth partner, Partner forgiveth, Devis sin, Pleaseth partnerإِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًاAllah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed.
Surat AlAnam Ayah 148Surat AlAnam-0.5167Tast wrath, Conjectur lie, Falsely tast, Knowledg produc, Produc conjectur, Ancestor argu, Partner father, Taboo ancestor, Wrath knowledg, Wished partner, Argu falsely, Partner wished, Father tabooسَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ شَيْءٍ كَذَلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّى ذَاقُوا بَأْسَنَا قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنْتُمْ إِلَّا تَخْرُصُونَThose who give partners (to Allah) will say: "If Allah had wished, we should not have given partners to Him nor would our fathers; nor should we have had any taboos." So did their ancestors argue falsely, until they tasted of Our wrath. Say: "Have ye any (certain) knowledge? If so, produce it before us. Ye follow nothing but conjecture: ye do nothing but lie."
Surat AlNahl Ayah 86Surat AlNahl-0.568Partner partner, Lord partners, Partner partners, Gave partner, Throw indeed, Invok throw, Indeed liar, Partners lordوَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا هَؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِنْ دُونِكَ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَWhen those who gave partners to Allah will see their "partners", they will say: "Our Lord! these are our 'partners,' those whom we used to invoke besides Thee." But they will throw back their word at them (and say): "Indeed ye are liars!"
Surat Alaaraf Ayah 33Surat Alaaraf-0.3737Assign partner, Shame deeds, Shame deed, Open secret, Trespass truth, Truth reason, Author knowledg, Sin trespass, Pass truth, Secret sin, Reason assign, Lord forbidden, Deeds open, Forbidden shame, Partner authorقُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَSay: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge.
Surat Yunus Ayah 71Surat Yunus-0.3649Relat stori, Ah behold, Hard mind, Stori noah, Commemor sign, Agreement plan, Mind stai, Noah behold, Dark dubiou, Pass respit, Dubiou pass, Stai commemor, Plan partners, Plan dark, Partners plan, Trust agreementوَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يَا قَوْمِ إِنْ كَانَ كَبُرَ عَلَيْكُمْ مَقَامِي وَتَذْكِيرِي بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا إِلَيَّ وَلَا تُنْظِرُونِRelate to them the story of Noah. Behold! he said to his people: "O my people, if it be hard on your (mind) that I should stay (with you) and commemorate the signs of Allah, - yet I put my trust in Allah. Get ye then an agreement about your plan and among your partners, so your plan be on to you dark and dubious. Then pass your sentence on me, and give me no respite.
Surat Hood Ayah 55Surat Hood-0.2947Worst respit, Scheme worst, God partner, Partner schemeمِنْ دُونِهِ فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنْظِرُونِ"Other gods as partners! so scheme (your worst) against me, all of you, and give me no respite.
Surat Fussilat Ayah 47Surat Fussilat-0.2758Bear wit, Hour judgment, Partner attribut, Knowledg hour, Refer knowledg, Conceiv womb, Womb bring, Question partner, Datefruit sheath, Assur bear, Bring dai, Dai propound, Sheath femal, Propound question, Femal conceiv, Judgment datefruit, Attribut assurإِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ وَمَا تَخْرُجُ مِنْ ثَمَرَاتٍ مِنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنْثَى وَلَا تَضَعُ إِلَّا بِعِلْمِهِ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَائِي قَالُوا آذَنَّاكَ مَا مِنَّا مِنْ شَهِيدٍTo Him is referred the Knowledge of the Hour (of Judgment: He knows all): No date-fruit comes out of its sheath, nor does a female conceive (within her womb) nor bring forth the Day that (Allah) will propound to them the (question), "Where are the partners (ye attributed to Me?" They will say, "We do assure thee not one of us can bear witness!"
Surat AlRum Ayah 13Surat AlRum-0.2780Reject partner, Partner reject, Intercessor partnerوَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَNo intercessor will they have among their "Partners" and they will (themselves) reject their "Partners".
Surat Ghafir Ayah 84Surat Ghafir-0.2457Partner join, Reject partnerفَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَBut when they saw Our Punishment, they said: "We believe in Allah, - the one Allah - and we reject the partners we used to join with Him."
Surat AlZukhruf Ayah 39Surat AlZukhruf-0.2360Avail partner, Partner punish, Wrong availوَلَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَWhen ye have done wrong, it will avail you nothing, that Day, that ye shall be partners in Punishment!
Surat AlKahf Ayah 42Surat AlKahf-0.1966Lord cherish, Ascrib partner, Partner lord, Fruit enjoy, Enjoy encompass, Encompass ruin, Tumbl piec, Ruin remain, Remain twist, Woe ascrib, Property tumbl, Spent property, Twist turn, Turn hand, Hand spent, Foundations woe, Piec foundationsوَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنْفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًاSo his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"
Surat AlAnam Ayah 137Surat AlAnam-0.1767Willed leav, Order lead, Leav invent, Allur slaughter, Slaughter children, Ey pagans, Children order, Lead destruct, Religion willed, Partner allur, Lead destruction, Pagans partner, Even ey, Destruction confus, Confus religionوَكَذَلِكَ زَيَّنَ لِكَثِيرٍ مِنَ الْمُشْرِكِينَ قَتْلَ أَوْلَادِهِمْ شُرَكَاؤُهُمْ لِيُرْدُوهُمْ وَلِيَلْبِسُوا عَلَيْهِمْ دِينَهُمْ وَلَوْ شَاءَ اللَّهُ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَEven so, in the eyes of most of the pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: But leave alone them and their inventions.
Surat AlNisa Ayah 85Surat AlNisa-0.1492Recommend help, Share burden, Burden power, Help partner, Partner recommend, Help evil, Evil shareمَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُقِيتًاWhoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things.
Surat AlAnam Ayah 136Surat AlAnam-0.1367Partner share, Evil unjust, Share reacheth, Reacheth partner, Cattle assign, Assign share, Share fanci, Fanci thi, Produc abund, Partner reacheth, Reacheth whilst, Partner evil, Tilth cattle, Abund tilth, Whilst share, Unjust assign, Share partnerوَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا فَقَالُوا هَذَا لِلَّهِ بِزَعْمِهِمْ وَهَذَا لِشُرَكَائِنَا فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَائِهِمْ سَاءَ مَا يَحْكُمُونَOut of what Allah hath produced in abundance in tilth and in cattle, they assigned Him a share: they say, according to their fancies: "This is for Allah, and this" - for our "partners"! but the share of their" partners "reacheth not Allah, whilst the share of Allah reacheth their "partners"! evil (and unjust) is their assignment!
Surat AlRum Ayah 28Surat AlRum-0.1280Hand possess, Explain sign, Fear fear, Sign detail, Thu explain, Detail understand, Wealth bestow, Possess share, Experi partner, Similitud experi, Fear thu, Partner hand, Share equal, Equal wealth, Bestow fear, Propound similitudضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَHe does propound to you a similitude from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? Do ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand.
Surat AlRaad Ayah 16Surat AlRaad-0.1196Heaven earth, Depth dark, Creat creat, Power harm, Earth worship, Assign partner, Partner creat, Suprem irresist, Worship protector, Sustain heaven, Created creation, Equal depth, Equal light, Light assign, Lord sustain, Dark equal, Creator suprem, Blind equal, Harm blind, Protector power, Created creat, Creat created, Similar creator, Creation similarقُلْ مَنْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهُ قُلْ أَفَاتَّخَذْتُمْ مِنْ دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنْفُسِهِمْ نَفْعًا وَلَا ضَرًّا قُلْ هَلْ يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُSay: "Who is the Lord and Sustainer of the heavens and the earth?" Say: "(It is) Allah." Say: "Do ye then take (for worship) protectors other than Him, such as have no power either for good or for harm to themselves?" Say: "Are the blind equal with those who see? Or the depths of darkness equal with light?" Or do they assign to Allah partners who have created (anything) as He has created, so that the creation seemed to them similar? Say: "Allah is the Creator of all things: He is the One, the Supreme and Irresistible."
Surat Yusuf Ayah 38Surat Yusuf-0.05348Isaac jacob, Abraham isaac, Grace mankind, Attribut partner, Partner grace, Mankind grate, Jacob attributوَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ مَا كَانَ لَنَا أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ ذَلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ"And I follow the ways of my fathers, - Abraham, Isaac, and Jacob; and never could we attribute any partners whatever to Allah: that (comes) of the grace of Allah to us and to mankind: yet most men are not grateful.
Surat Saad Ayah 24Surat Saad-0.04538Deed righteousness, Forgiv lord, Deed righteous, Turn repent, Bow prostrat, Ask forgiv, Ew partner, Busi wrong, Demand singl, David gather, Flock ew, Lord fell, David undoubtedli, Ew ad, Singl ew, Righteousness david, Bow prostration, Gather ask, Undoubtedli wrong, Partner busi, Fell bow, Wrong demand, Wrong deed, Ad flock, Prostration turnقَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَى بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ(David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the partners (in business) who wrong each other: Not so do those who believe and work deeds of righteousness, and how few are they?"... and David gathered that We had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration), and turned (to Allah in repentance).
Surat AlRaad Ayah 36Surat AlRaad-0.01996Join partner, Command worship, Reveal clan, Unto return, Worship join, Rejoic reveal, Thereof command, Reject thereof, Book rejoic, Partner unto, Book r, Clan rejectوَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَفْرَحُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمِنَ الْأَحْزَابِ مَنْ يُنْكِرُ بَعْضَهُ قُلْ إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ وَلَا أُشْرِكَ بِهِ إِلَيْهِ أَدْعُو وَإِلَيْهِ مَآبِThose to whom We have given the Book rejoice at what hath been revealed unto thee: but there are among the clans those who reject a part thereof. Say: "I am commanded to worship Allah, and not to join partners with Him. Unto Him do I call, and unto Him is my return."
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In Hadith Text Books

Partner In Sahih AlBukhari

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihAlBukhari-017-001-1734Narrated Abdullah Bin Amr: The Prophet ﷺ said; AlKabair the biggest sins are: To join others as partners in worship with Allah; to be undutiful to one parents; or said; to take a false oath. The sub-narrator; Shuba is not sure Muadh said: Shuba said; AlKabair the biggest sins are: 1 Joining others as partners in worship with Allah; 2 to take a false oath 3 and to be undutiful to one parents; or said; to murder someone unlawfully.The Chapter on Oaths And Pledges And The Battle Of Badr in HodHood Indexing, Chapter on And if anyone saved a life in Sahih AlBukhari
SahihAlBukhari-017-001-1843Narrated Abu Aqil: that his grandfather. Abdullah Bin Hisham used to take him from the market or to the market the narrator is in doubt and used to buy grain and when Ibn AlZubair and Ibn Umar met him; they would say to him; Let us be your partners in trading as the Prophet ﷺ invoked for Allah blessing upon you. He would then take them as partners and he would Sometimes gain a whole load carried by an animal which he would send home.The Chapter on Precious Metals In The Market in HodHood Indexing, Chapter on To invoke for Allah Blessings upon the children in Sahih AlBukhari
SahihAlBukhari-017-001-3152Narrated Nafi: Whenever Ibn Umar was asked about marrying a Christian lady or a Jewess; he would say: Allah has made it unlawful for the believers to marry ladies who ascribe partners in worship to Allah; and I do not know of a greater thing; as regards to ascribing partners in worship; etc. to Allah; than that a lady should say that Jesus is her Lord although he is just one of Allah slaves.The Chapter on Marriage And Pregnancy in HodHood Indexing, Chapter on Do not marry AlMushirkat till they believe in Sahih AlBukhari
SahihAlBukhari-017-001-4950Narrated Sulaiman Bin Abu Muslim: I asked Abu Minhal about money exchange from hand to hand. He said; I and a partner of mine bought something partly in cash and partly on credit. AlBara Bin Azib passed by us and we asked about it. He replied; I and my partner Zaid Bin AlArqam did the same and then went to the Prophet ﷺ and asked him about it. He said; Take what was from hand to hand and leave what was on credit.The Chapter on Hand Gestures Selling Gold Barley in HodHood Indexing, Chapter on Sharing gold silver and other articles in Sahih AlBukhari
SahihAlBukhari-017-001-4953Narrated Abdullah Bin Hisham: that his mother Zainab bint Humaid took him to the Prophet ﷺ and said; O Allah Messenger ﷺ ! Take the pledge of allegiance from him. But he said; He is still too young for the pledge; and passed his hand on his i.e. Abdullahs head and invoked for Allah blessing for him. Zuhra Bin Mabad stated that he used to go with his grandfather; Abdullah Bin Hisham; to the market to buy foodstuff. Ibn Umar and Ibn AlZubair would meet him and say to him; Be our partner; as the Prophet ﷺ invoked Allah to bless you. So; he would be their partner; and very often he would win a camel load and send it home.The Chapter on Oaths And Pledges And Expiation Of Oaths in HodHood Indexing, Chapter on The sharing of food etc in Sahih AlBukhari
SahihAlBukhari-017-001-5374Narrated Amr: Here i.e. in Mecca there was a man called Nawas and he had camels suffering from the disease of excessive and unquenchable thirst. Ibn Umar went to the partner of Nawas and bought those camels. The man returned to Nawas and told him that he had sold those camels. Nawas asked him; To whom have you sold them? He replied; To such and such Sheikh. Nawas said; Woe to you; By Allah; that Sheikh was Ibn Umar. Nawas then went to Ibn Umar and said to him; My partner sold you camels suffering from the disease of excessive thirst and he had not known you. Ibn Umar told him to take them back. When Nawas went to take them; Ibn Umar said to him; Leave them there as I am happy with the decision of Allah Messenger ﷺ that there is no oppression.The Chapter on Debt And Creditors And Wealth in HodHood Indexing, Chapter on Purchasing of camel suffering from disease in Sahih AlBukhari
SahihAlBukhari-017-001-5686Narrated Abdullah Bin Umar: The Talbiya of Allah Messenger ﷺ was : Labbaika Allahumma labbaik; Labbaika la sharika Laka labbaik; Inna Alhamda wan-nimata Laka walmulk; La sharika Laka I respond to Your call O Allah; I respond to Your call; and I am obedient to Your orders; You have no partner; I respond to Your call All the praises and blessings are for You; All the sovereignty is for You; And You have no partners with you.The Chapter on Worship And Bounties in HodHood Indexing, Chapter on The Talbiya in Sahih AlBukhari

In Sahih Muslim

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihMuslim-017-001-18314Abu Minhal reported: My partner sold silver to be paid in the Hajj season or in the days of Hajj. He my partner came to me and informed me; and I said to him: Such transaction is not desirable. He said: I sold it in the market on loan but nobody objected to this. I went to AlBara Bin Azib and asked him; and he said: Allah Apostle ﷺ came to Medina and we made such transaction; whereupon he said: In case the payment is made on the spot; there is no harm in it; and in case it is sold on loan; it is usury. You better go to Zaid Bin Arqam; for he is a greater trader than I; so I went to him and asked him; and he said like it.The Chapter on Precious Metals Transactions in HodHood Indexing, Chapter on 16 in Sahih Muslim
SahihMuslim-017-001-18370Jabir Bin Abdullah Allah be pleased with them reported Allah Messenger ﷺ as saying: He who has a partner in a dwelling or a garden; it is not lawful for him to sell that until he is permitted by his partner. If he the partner agrees; he should go in for that; and if he disapproves of that; he should abandon the idea of selling it.The Chapter on Contracts And Disputes And Alquran in HodHood Indexing, Chapter on 28 in Sahih Muslim
SahihMuslim-017-001-18371Jabir Bin Abdullah Allah be pleased with them said that the Messenger of Allah ﷺ decreed pre-emption in every joint ownership and not divided-the one-it may be a dwelling or a garden. It is not lawful for him for the partner to sell that until his partner gives his consent. He the partner is entitled to buy it when he desires and he can abandon it if he so likes. And if he the one partner sells it without getting the consent of the other partner ; he has the greatest right to it.The Chapter on Marriage And Iddah in HodHood Indexing, Chapter on 28 in Sahih Muslim
SahihMuslim-017-001-18372Jabir Bin Abdullah Allah be pleased with them reported Allah Messenger ﷺ as saying: There is pre-emption in everything which is shared; be it land; or a dwelling or a garden. It is not proper to sell it until he informs his partner; he may go in for that; or he may abandon it; and it he the partner intending to sell his share does not do that; then his partner has the greatest right to it until he permits him.The Chapter on Throwing And Land And Property in HodHood Indexing, Chapter on 28 in Sahih Muslim
SahihMuslim-017-001-19571Abdullah reported that when it was evening Allah Messenger ﷺ used to supplicate: We have entered upon evening and so has the Kingdom of Allah entere d upon evening; praise is due to Allah; there is no god but Allah the One; and there is no partner with Him. O Allah; I beg of Thee the blessing of this night and the blessing of that which lies in it. I seek refuge in Thee from the evil of it and what lies in it. O Allah; I seek refuge in Thee from sloth; from decrepitude; from the evil of vanity; from trial of the world; and from torment of the grave. Zubaid; through another chain of transmitters; has narrated on the authority of Abdullah directly this addition: There is no god but Allah; the One; there is no partner with Him; His is the Sovereignty and to Him is praise due and He is Potent over everything.The Chapter on Allah Characteristics Vs Evil in HodHood Indexing, Chapter on 18 in Sahih Muslim

In Sunan AlTermithi

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlTermithi-017-001-7802The Chapter on Dress And Saffron in HodHood Indexing, Chapter on What Has Been Related About The Land That Is Owned By Partners When One Of Them Wants To Sell His Share in Sunan AlTermithi
SunanAlTermithi-017-001-8347Ibn Umar narrated: The Prophet would say the following for the Talbiyah: Labbaik Allahumma labbaik. Labbaik la sharika laka labbaik. Innal-hamda wan-ni;mata laka Almulk; la sharika laka. I respond to Your call O Allah! I respond to Your call. You have no partner. I respond to Your call. All praise; thanks and blessings are for You. All sovereignty is for You. And You have no partners with You.The Chapter on Worship And Bounties in HodHood Indexing, Chapter on What Was Been Related About the Talbiyah in Sunan AlTermithi
SunanAlTermithi-017-001-8348Nafi narrated: When Ibn Umar would say the talbiyah he would continue saying: Labbaik Allahumma labbaik. Labbaik la sharika laka labbaik. Innal-hamda wan-nimata laka Almulk; la sharika laka I respond to Your call O Allah! I respond to Your call; You have no partner; I respond to You call. All praise; thanks and blessings are for You. And You have no partners with You. He said: Abdullah Bin Umar would say: This is the Talbiyah of the Messenger of Allah. He would himself add the following after the Talbiyah of the Messenger of Allah: Labbaik labbaika wa-sadaik; Alkhairuu fi yadaik. Labbaika war-raghbau ilaika Alamal I respond to Your call; and I am obedient to Your orders; all good is in Your Hands. I respond to Your call and the requests and deeds are for You.The Chapter on Worship And Bounties in HodHood Indexing, Chapter on What Was Been Related About the Talbiyah in Sunan AlTermithi
SunanAlTermithi-017-001-9277AlAgharr Abu Muslim narrated that he bears witness from Abu Saeed AlKhudri and Abu Huraira; that they bear witness that : the Prophet ﷺ said: Whoever says: There is none worthy of worship except Allah; and Allah is the Greatest; La ilaha illallah; wa Allahu akbar His Lord affirms his statement and says: There is none worthy of worship except Me; and I am the Greatest; and when he say: There is none worthy of worship except for Allah; Alone; La ilaha illallah; wa<U+1E25>dahu Allah says: There is none worthy of worship except for Me and I am Alone. And when he say: There is none worthy of worship except for Allah; Alone; without partner; La ilaha illallah; wa<U+1E25>dahu la sharika lahu Allah says: There is none worthy of worship except Me; Alone; I have no partner. And when he say: There is none worthy of worship except for Allah; to Him belongs all that exists; and to Him is the praise; La ilaha illallah; lah Almulku wa lah Al<U+1E25>amdu Allah says: There is none worthy of worship except Me; to Me belongs all that exists; and to Me is the praise. And when he says: There is none worthy of worship except Allah; and there is no might or power except by Allah; La ilaha illallah; wa la <U+1E25>awla wa la quwata illa billah Allah says: There is none worthy of worship except Me; and there is no might or power except by Me. And he used to say: Whoever says it in his illness; then dies; the Fire shall not consume him.The Chapter on Worshiping Idols And Partners in HodHood Indexing, Chapter on What Has Been Related About What The Worshipper Says When He Becomes Ill in Sunan AlTermithi
SunanAlTermithi-017-001-9321Abu Dharr narrated that: The Messenger of Allah ﷺ said: Whoever says at the end of every Fajr prayer; while his feet are still folded; before speaking: None has the right to be worshipped but Allah; Alone without partner; to Him belongs all that exists; and to Him is the praise; He gives life and causes death; and He is powerful over all things; La ilaha illallah; wa<U+1E25>dahu la sharika lahu; lah Almulku wa lah Al<U+1E25>amdu; yu<U+1E25>yi wa yumitu; wa huwa ala kulli shayin qadir ten times; then ten good deeds shall be written for him; ten evil deeds shall be wiped away from him; ten degrees shall be raised up for him; and he shall be in security all that day from every disliked thing; and he shall be in protection from Shaitan; and no sin will meet him or destroy him that day; except for associating partners with Allah.The Chapter on Worship And Good Deeds in HodHood Indexing, Chapter on Concerning The Reward Of A Statement Of Tawhid Which Contains One Deity The One AlSamad in Sunan AlTermithi

In Sunan AlNasai

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlNasai-017-001-13186it was narrated that Jabir said: The Messenger of Allah said: Pre-emption is to be given in everything that is shared; whether it is a house or a garden. It is not right to sell it before informing one partner; and if he sells it he the partner has more right to it; unless he gives Permission to sell it to someone else.The Chapter on Throwing And Land And Property in HodHood Indexing, Chapter on Selling Something In Which Someone Else Has A Share in Sunan AlNasai
SunanAlNasai-017-001-14088It was narrated from AlZuhri concerning two slaves who were partners; and one of them quit; that he said: One of them may cover for the other if they were partners.Chapter on Labor Partnership in Sunan AlNasai
SunanAlNasai-017-001-15895It was narrated that Ibn Shihab said: Salim told me that his father said: I heard the Messenger of Allah say the Talbiyah: Labbaika Allahumma Labbaik; Labbaika La sharika laka Labbaik. Innal-hamda wan-nimata laka Almulk; la sharika lak Here I am; O Allah; here I am. Here I am; You have no partner; here I am. Verily all praise and blessings are Yours; and all sovereignty; You have no partner. Abdullah Bin Umar used to say: The Messenger of Allah used to pray two Rakahs in Dhu AlHulaifa; then when his camel stood up straight with him at the Masjid of Dhu AlHulaifa; he would enter Ihram saying these words.The Chapter on Worship And Bounties in HodHood Indexing, Chapter on The Talbiyah in Sunan AlNasai
SunanAlNasai-017-001-15896It was narrated from Abdullah Bin Umar that the Prophet used to say: Labbaika Allahumma Labbaik; Labbaika la sharika laka labbaik. Innal-hamda wan-nimata laka Almulk; la sharika lak Here I am; O Allah; here I am. Here I am; You have no partner; here I am. Verily all praise and blessings are Yours; and all sovereignty; You have no partner.The Chapter on Worship And Bounties in HodHood Indexing, Chapter on The Talbiyah in Sunan AlNasai
SunanAlNasai-017-001-15897It was narrated that Abdullah Bin Umar said: The Talbiyah of the Messenger of Allah was: Labbaika Allahumma Labbaik; Labbaika la sharika laka labbaik. Innal-hamda wan-nimata laka Almulk; la sharika lak Here I am; O Allah; here I am. Here I am; You have no partner; here I am. Verily all praise and blessings are Yours; and all sovereignty; You have no partner.The Chapter on Worship And Bounties in HodHood Indexing, Chapter on The Talbiyah in Sunan AlNasai
SunanAlNasai-017-001-15898It was narrated from Ubaidullah Bin Abdullah Bin Umar that his father said: The Talbiyah of the Messenger of Allah was: Labbaika Allahumma Labbaik; Labbaika la sharika laka labbaik. Innal-hamda wan-nimata laka Almulk; la sharika lak Here I am; O Allah; here I am. Here I am; You have no partner; here I am. Verily all praise and blessings are Yours; and all sovereignty; You have no partner. And Ibn Umar added: Labbaika Labbaika wasadaika Alkhayr fi yadika; warraghba ilaika Alaml Here I am; here I am; and at Your service; all good is in Your hands; seeking Your pleasure and striving for Your sake.The Chapter on Worship And Bounties in HodHood Indexing, Chapter on The Talbiyah in Sunan AlNasai
SunanAlNasai-017-001-16110It was narrated that Bajir said: The Messenger of Allah circumambulated the House seven times; walking rapidly Raml in the three; and walking at a regular pace for four. Then he stood near the Maqam and prayed two Rakahs. Then he recited: And take you the Maqam Place of Ibrahim as a place of prayer; raising his voice; so that the people would hear. Then he went to perform Sai and said: We will start with that with which Allah started. So he started with AlSafa; climbing up; until he could see the House; and he said three times: La ilaha illallah; Wahdahu la sharika lah; lah Almulku wa lah Alhamdu; yuhyi wa yumitu; wa huwaala kulli shayin qadir There is none worthy of worship except Allah alone with no partner or associate; His is the dominion and to Him be praise; He gives life and death; and He has power over all things. Then exclaimed Allah greatness; then he supplicated as much as was decreed for him. Then he came down walking until he reached level ground at the bottom of the valley. Then he hastened until the ground began to rise. Then he walked until he came to AlMarwah and clime dup it; and when he could see the House he said: La ilaha illallah; Wahdahu la sharika lah; lah Almulku wa lah Alhamdu; yuhyi wa yumitu; wa huwaala kulli shayin qadir There is none worthy of worship except Allah alone with no partner or associate; His is the dominion and to Him be praise; He gives life and death; and He has power over all things. He said that three times; then he remembered Allah and glorified and praised Him; then he supplicated there for as long as Allah willed. And he did that until he finished Sai.The Chapter on Worship And Life And Death in HodHood Indexing, Chapter on What To Say After The Two Rakahs Of Tawaf in Sunan AlNasai
SunanAlNasai-017-001-16123It was narrated that Jabir said: The Messenger of Allah circumambulated the House seven times; walking rapidly in three circuits and walking at a normal pace b in three. Then he stood at the Maqam place of Ibrahim as a place of prayer; raising his voice so that the people could hear. Then he went and touched the Black Stone and went to perform Sai and said: We will start with that with which Allah started. So he started with AlSafa; climbing up until he could see the House and he said three times: La ilaha illallah; Wahdahu la sharika lah; lah Almulku wa lah Alhamdu; yuhyi wa yumitu; wa huwaala kulli shayin qadir There is none worthy of worship except Allah alone with no partner or associate; His is the dominion and to Him be praise; He gives life and death; and He has power over all things. Then exclaimed Allah greatness and praised Him; then he supplicated as much as was decreed for him. Then he came down walking; until he reached level ground at the bottom of the valley. Then he hastened until the ground began to rise. Then he walked until he came to AlMarwah and climbed up it; and when he could see the house he said: La ilaha illallah; Wahdahu la sharika lah; lah Almulku wa lah Alhamdu; yuhyi wa yumitu; wa huwaala kulli shayin qadir There is none worthy of worship except Allah alone with no partner or associate; His is the dominion and to Him be praise; He gives life and death; and He has power over all things. He said that three times; then he remembered Allah; and glorified and praised Him; then he supplicated there for as long as Allah willed. And he did that until he had finished Sai.The Chapter on Worship And Life And Death in HodHood Indexing, Chapter on Remembrance and supplication Atop AlSafa in Sunan AlNasai


In Sunan Abu Dawoud

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAbuDawoud-017-001-25477Ibn Umar said Talbiyah uttered by the Apostle of Allaah ﷺ was Labbaik always ready to obey ; O Allaah labbaik; labbaik; Thou hast no partner; praise and grace are Thine; and the Dominion; Thou hast no partner. The narrator said Abd Allaah Bin Umar used to add to his talbiyah Labbaik; labbaik; labbaik wa sadaik give me blessing after blessing and good is Thy hands; desire and actions are directed towards Thee.The Chapter on Allah Characteristics And The Human Soul in HodHood Indexing, Chapter on The Procedure Of The Talbiyah in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26779Narrated AlSaib: I came to the Prophet ﷺ. The people began to praise me and make a mention of me. The Messenger of Allah ﷺ said: I know you; that is; he knew him. I said: My father and mother be sacrificed for you! you were my partner and how good a partner ; you neither disputed nor quarrelled.The Chapter on Farming And Irrigation Yemen in HodHood Indexing, Chapter on Opinion based arguing is disliked in Sunan Abu Dawoud
SunanAbuDawoud-017-001-27014Abdullah Bin Masud told that when the evening came; the prophet ﷺ would say: we have come to the evening; and in the evening the dominion belongs to Allah: Praise be to Allah; there is no god but Allah alone who has no partner. The version of Jarir adds: Zubaid said that Ibrahim Bin Suwaid said: There is no god but Allah alone who has no partner; to him belongs the dominion; to him praise is due; and He is omnipotent. O Allah! I ask thee for the good of what this night contains; and the good of what comes after it; and I seek refuge in Thee from the evil of what this night contains; and from the evil of what comes after it. My Lord! I seek refuge in Thee from indolence; the evil of old age or of disbelief. My Lord! I seek refuge in Thee from a punishment in Hell and a punishment in the grave. In the morning he said that also: we have come to the morning; and in the morning the dominion belongs to Allah.Abu Dawud said: Shubah transmitted from Salamah Bin Kuhail; from Ibrahim Bin Suwaid; saying: from the evil of old age. He did not mention the evil of disbelief.The Chapter on Allah Characteristics Vs Evil in HodHood Indexing, Chapter on What to say when waking up in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28754Narrated Makhlad Ibn Khufaf AlGhifari: I and some people were partners in a slave. I employed him on some work in the absence of one of the partners. He got earnings for me. He disputed me and the case of his claim to his share in the earnings to a judge; who ordered me to return the earnings i.e. his share to him. I then came to Urwah Ibn AlZubayr; and related the matter to him. Urwah then came to him and narrated to him a tradition from the Messenger of Allah ﷺ on the authority of Aisha: Profit follows responsibility.The Chapter on Jihad And Livestock in HodHood Indexing, Chapter on Regarding One Who Buys Slave And Employs Him Then Finds A Fault In Him in Sunan Abu Dawoud

In Muwata Malik

Hadith PageArabic TextEnglish TranslationBook and Chapter
MuwataMalik-017-001-34787Malik said; The best of what is heard about a slave-girl whom a man has intercourse with while he has a partner in her is that the hadd is not inflicted on him and the child is connected to him. When the slave-girl becomes pregnant; her value is estimated and he gives his partners their shares of the price and the slave-girl is his. That is what is done among us. Malik said about a man who made his slave-girl halal to a man that if the one for whom she was made halal had intercourse with her; her value was estimated on the day he had intercourse with her and he owed that to her owner whether or not she conceived. The hadd was averted from him by that. If she conceived the child was connected to him. Malik said about a man who had intercourse with his son or daughter slave-girl; The hadd is averted from him and he owes the estimated value of the slave-girl whether or not she conceives.The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of Sadaqa in Muwata Malik
MuwataMalik-017-001-34813Malik said; The generally agreed-on way of doing things among us in the case of slave whose master makes a bequest to free part of him - a third; a fourth; a half; or any share after his death; is that only the portion of him is freed that his master has named. This is because the freeing of that portion is only obliged to take place after the death of the master because the master has the option to withdraw the bequest as long as he lives. When the slave is freed from his master; the master is a testator and the testator only has access to free what he can take from his property; being the third of the property he is allowed to bequeath; and the rest of the slave is not free because the man property has gone out of his hands. How can the rest of the slave which belongs to other people be free when they did not initiate the setting free and did not confirm it and they do not have the wala established for them? Only the deceased could do that. He was the one who freed him and the one for whom the wala was confirmed. That is not to be borne by another property unless he bequeaths within the third of his property what remains of a lave to be freed. That is a request against his partners and inheritors and the partners must not refuse the slave that when it is within the third of the dead man property because there is no harm in that to the inheritors. Malik said; If a man frees a third of his slave while he is critically ill; he must complete the emancipation so all of him is free from him; if it is within the third of his property that he has access to; because he is not treated in the same way as a man who frees a third of a slave after his death; because had the one who freed a third of his slave after his death lived; he could have cancelled it and the slave being set free would be of no effect. The master who made the freeing of the third of the slave irrevocable in his illness; would still have to free all of him if he lived. If he died; the slave would be set free within the third of the bequest. That is because the command of the deceased is permissible in his third as the command of the healthy is permissible in all his property.The Chapter on Slave As A Property in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34950Yahya said that he heard Malik say; If a man buys a garment which has a defect; a burn or something else; which the seller knows about and that is testified against him or he confirms it; and the man who has bought it causes a new tear which decreases the price of the garment; and then he learns about the original defect; he can return it to the seller and he is not liable for his tearing it. If a man buys a garment which has a defect of a burn or flaw; and the one who sold it to him claims that he did not know about it; and the buyer has cut the garment or dyed it; then the buyer has an option. If he wishes; he can have a reduction according to what the burn or flaw detracts from the price of the garment and he can keep the garment; or if he wishes to pay damages for what the cutting or dyeing has decreased of the price of the garment and return it; he can do so. If the buyer has dyed the garment with a dye which increases the value; the buyer has an option. If he wishes; he has a reduction from the price of the garment according to what the defect diminishes or if he wishes to become a partner with the one who sold the garment he does so. The price of the garment with a burn or flaw is looked at. If the price is ten dirhams; and the amount by which the dyeing increased the value is five dirhams; then they are partners in the garment; each according to his share. In this reckoning is the amount by which the dyeing increases the price of the garment.The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik
MuwataMalik-017-001-34974Malik related to me that he heard that Umm Salamah; the wife of the Prophet; may Allah bless him and grant him peace; made a settlement with her mukatab for an agreed amount of gold and silver. Malik said; The generally agreed on way of doing things among us in the case of a mukatab who is shared by two partners; is that one of them cannot make a settlement with him for an agreed price according to his portion without the consent of his partner. That is because the slave and his property are owned by both of them; and so one of them is not permitted to take any of the property except with the consent of his partner. If one of them settled with the mukatab and his partner did not; and he took the agreed price; and then the mukatab died while he had property or was unable to pay; the one who settled would not have anything of the mukatab property and he could not return that for which he made settlement so that his right to the slave person would return to him. However; when someone settles with a mukatab with the permission of his partner and then the mukatab is unable to pay; it is preferable that the one who broke with him return what he has taken from the mukatab for the severance and he can have back his portion of the mukatab. He can do that. If the mukatab dies and leaves property; the partner who has kept hold of the kitaba is paid in full the amount of the kitaba which remains to him against the mukatab from the mukatab property. Then what remains of property of the mukatab is between the partner who broke with him and his partner; according to their shares in the mukatab. If one of the partners breaks off with him and the other keeps the kitaba; and the mukatab is unable to pay; it is said to the partner who settled with him; If you wish to give your partner half of what you took so the slave is divided between you; then do so. If you refuse; then all of the slave belongs to the one who held on to possession of the slave. Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him with the permission of his partner. Then the one who retained possession of the slave demanded the like of that for which his partner had settled or more than that and the mukatab could not pay it. He said; The mukatab is shared between them because the man has only demanded what is owed to him. If he demands less than what the one who settled with him took and the mukatab can not manage that; and the one who settled with him prefers to return to his partner half of what he took so the slave is divided in halves between them; he can do that. If he refuses then all of the slave belongs to the one who did not settle with him. If the mukatab dies and leaves property; and the one who settled with him prefers to return to his companion half of what he has taken so the inheritance is divided between them; he can do that. If the one who has kept the kitaba takes the like of what the one who has settled with him took; or more; the inheritance is between them according to their shares in the slave because he is only taking his right. Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him for half of what was due to him with the permission of his partner; and then the one who retained possession of the slave took less than what his partner settled with him for and the mukatab was unable to pay. He said; If the one who made a settlement with the slave prefers to return half of what he was awarded to his partner; the slave is divided between them. If he refuses to return it; the one who retained possession has the portion of the share for which his partner made a settlement with the mukatab. Malik said; The explanation of that is that the slave is divided in two halves between them. They write him a kitaba together and then one of them makes a settlement with the mukatab for half his due with the permission of his partner. That is a fourth of all the slave. Then the mukatab is unable to continue; so it is said to the one who settled with him; If you wish; return to your partner half of what you were awarded and the slave is divided equally between you. If he refuses; the one who held to the kitaba takes in full the fourth of his partner for which he made settlement with the mukatab. He had half the slave; so that now gives him three-fourths of the slave. The one who broke off has a fourth of the slave because he refused to return the equivalent of the fourth share for which he settled. Malik spoke about a mukatab whose master made a settlement with him and set him free and what remained of his severance was written against him as debt; then the mukatab died and people had debts against him. He said; His master does not share with the creditors because of what he is owed from the severance. The creditors begin first. Malik said; A mukatab cannot break with his master when he owes debts to people. He would be set free and have nothing because the people who hold the debts are more entitled to his property than his master. That is not permitted for him. Malik said; According to the way things are done among us; there is no harm if a man gives a kitaba to his slave and settles with him for gold and reduces what he is owed of the kitaba provided that only the gold is paid immediately. Whoever disapproves of that does so because he puts it in the category of a debt which a man has against another man for a set term. He gives him a reduction and he pays it immediately. This is not like that debt. The breaking of the mukatab with his master is dependent on his giving money to speed up the setting free. Inheritance; testimony and the hudud are obliged for him and the inviolability of being set free is established for him. He is not buying dirhams for dirhams or gold for gold. Rather it is like a man who having said to his slave; Bring me such-and-such an amount of dinars and you are free; then reduces that for him; saying; If you bring me less than that; you are free. That is not a fixed debt. Had it been a fixed debt; the master would have shared with the creditors of the mukatab when he died or went bankrupt. His claim on the property of the mukatab would join theirs.The Chapter on Partners And Share In Salves in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34976Malik said; The best of what is said about a man who buys the mukatab of a man is that if the man wrote the slave kitaba for dinars or dirhams; he does not sell him unless it is for merchandise which is paid immediately and not deferred; because if it is deferred; it would be a debt for a debt. A debt for a debt is forbidden. He said; If the master gives a mukatab his kitaba for certain merchandise of camels; cattle; sheep; or slaves; it is more correct that the buyer buy him for gold; silver; or different goods than the ones his master wrote the kitaba for; and that must be paid immediately; not deferred. Malik said; The best of what I have heard about a mukatab when he is sold is that he is more entitled to buy his kitaba than the one who buys him if he can pay his master the price for which he was sold in cash. That is because his buying himself is his freedom; and freedom has priority over what bequests accompany it. If one of those who have written the kitaba for the mukatab sells his portion of him; so that a half; a third; a fourth; or whatever share of the mukatab is sold; the mukatab does not have the right of pre-emption in what is sold of him. That is because it is like the severance of a partner; and a partner can only make a settlement for a partner of the one who is mukatab with the permission of his partners because what is sold of him does not give him complete rights as a free man and his property is barred from him; and by buying part of himself; it is feared that he will become incapable of completing payment because of what he had to spend. That is not like the mukatab buying himself completely unless whoever has some of the kitaba remaining due to him gives him permission. If they give him permission; he is more entitled to what is sold of him. Malik said; Selling one of the instalments of a mukatab is not halal. That is because it Is an uncertain transaction. If the mukatab cannot pay it; what he owes is nullified. If he dies or goes bankrupt and he owes debts to people; then the person who bought his instalment does not take any of his portion with the creditors. The person who buys one of the instalments of the mukatab is in the position of the master of the mukatab. The master of the mukatab does not have a share with the creditors of the mukatab for what he is owed of the kitaba of his slave. It is also like that with the kharaj; a set amount deducted daily from the slave against his earnings ; which accumulates for a master from the earnings of his slave. The creditors of his slave do not allow him a share for what has accumulated for him from those deductions. Malik said; There is no harm in a mukatab paying off his kitaba with coin or merchandise other than the merchandise for which he wrote his kitaba if it is identical with it; on time for the instalment or delayed. Malik said that if a mukatab died and left an umm walad and small children by her or by someone else and they could not work and it was feared that they would be unable to fulfil their kitaba; the umm walad of the father was sold if her price would pay all the kitaba for them; whether or not she was their mother. They were paid for and set free because their father did not forbid her sale if he feared that he would be unable to complete his kitaba. If her price would not pay for them and neither she nor they could work; they all reverted to being slaves of the master. Malik said; What is done among us in the case of a person who buys the kitaba of a mukatab; and then the mukatab dies before he has paid his kitaba; is that the person who bought the kitaba inherits from him. If; rather than dying; the mukatab cannot pay; the buyer has his person. If the mukatab pays his kitaba to the person who bought him and he is freed; his wala goes to the person who wrote the kitaba and the person who bought his kitaba does not have any of it.The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34988Malik related to me that he heard the like of that from Sulayman Ibn Yasar. Malik spoke about a man who bought out one of the partners in a shared property; by paying the man with an animal; a slave; a slave-girl; or the equivalent of that in goods. Then another partner decided to exercise his right of pre-emption after that; and he found that the slave or slave-girl had died; and no one knew what her value had been. The buyer claimed; The value of the slave or slave-girl was 100 dinars. The partner with the right of pre-emption claimed; The value was 50 dinars. Malik said; The buyer takes an oath that the value of what he payed was 100 dinars. Then if the one with the right of pre-emption wishes; he can compensate him; or else he can leave it; unless he can bring a clear proof that the slave or slave-girl value is less than what the buyer said. If someone gives away his portion of a shared house or land and the recipient repays him for it by cash or goods; the partners can take it by pre-emption if they wish and pay off the recipient the value of what he gave in dinars or dirhams. If someone makes a gift of his portion of a shared house or land; and does not take any remuneration and does not seek to; and a partner wants to take it for its value; he cannot do so as long as the original partner has not been given recompense for it. If there is any recompense; the one with the right of pre-emption can have it for the price of the recompense. Malik spoke about a man who bought into a piece of shared land for a price on credit; and one of the partners wanted to possess it by right of pre-emption. Malik said; If it seems likely that the partner can meet the terms; he has right of pre-emption for the same credit terms. If it is feared that he will not be able to meet the terms; but he can bring a wealthy and reliable guarantor of equal standing to the one who bought into the land; he can also take possession. Malik said; A person absence does not sever his right of pre-emption. Even if he is a way for a long time; there is no time limit after which the right of preemption is cut off. Malik said that if a man left land to a number of his children; then one of them who had a child died and the child of the deceased sold his right in that land; the brother of the seller was more entitled to pre-empt him than his paternal uncles; the partners of his father. Malik said; This is what is done in our community. Malik said; Pre- emption is shared between partners according to their existing shares. Each of them takes according to his portion. If it is small; he has little. If it is great; it is according to that. That is if they are tenacious and contend with each other about it. Malik said; As for a man who buys out the share of one of his partners; and one of the other partners says; I will take a portion according to my share; and the first partner says; If you wish to take all the preemption; I will give it up to you. If you wish to leave it; then leave it. If the first partner gives him the choice and hands it over to him; the second partner can only take all the pre-emption or give it back. If he takes it; he is entitled to it. If not; he has nothing. Malik spoke about a man who bought land; and developed it by planting trees or digging a well etc.; and then someone came; and seeing that he had a right in the land; wanted to take possession of it by pre-emption. Malik said He has no right of preemption unless he compensates the other for his expenditure. If he gives him the price of what he has developed; he is entitled to pre- emption. If not; he has no right in it. Malik said that someone who sold off his portion of a shared house or land and then; on learning that some one with a right of pre-emption was to take possession by that right; asked the buyer to revoke the sale; and he did so; did not have the right to do that. The pre-emptor has more right to the property for the price for which he sold it. In the case of some one who bought along with a section of a shared house or land; an animal and goods that were not shared ; so that when any one demanded his right of pre-emption in the house or land he said; Take what I have bought altogether; for I bought it altogether; Malik said; The pre-emptor need only take possession of the house or land. Each thing the man bought is assessed according to its share of the lump sum the man paid. Then the pre-emptor takes possession of his right for a price which is appropriate on that basis. He does not take any animals or goods unless he wants to do that. Malik said; If someone sells a section of shared land; and one of those who have the right of preemption surrenders it to the buyer and another refuses to do other than take his pre-emption; the one who refuses to surrender has to take all the preemption; and he cannot take according to his right and leave what remains. In the case where one of a number of partners in one house sold his share when all his partners were away except for one man; the one present was given the choice of either taking the pre-emption or leaving it; and he said; I will take my portion and leave the portions of my partners until they are present. If they take it; that is that. If they leave it; I will take all the pre-emption; Malik said; He can only take it all or leave it. If his partners come; they can take from him or leave it as they wish. If this is offered to him and he does not accept; I think that he has no pre-emption.The Chapter on Throwing And Land And Property in HodHood Indexing, The Book of Dress in Muwata Malik
MuwataMalik-017-001-35046Yahya related to me from Malik from Daud Ibn AlHusayn from Abu Sufyan; the mawla of Ibn Abi Ahmad; from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; allowed the produce of an ariya to be bartered for an estimation of what the produce would be when the crop was less than five awsuq or equal to five awsuq. Daud wasnt sure whether he said five awsuq or less than five. Malik said; Ariyas can be sold for an estimation of what amount of dried dates will be produced. The crop is examined and estimated while still on the palm. This is allowed because it comes into the category of delegation of responsibility; handing over rights; and involving a partner. Had it been like a form of sale; no one would have made someone else a partner in the produce until it was ready nor would he have renounced his right to any of it or put someone in charge of it until the buyer had taken possession.The Chapter on Food And Zakat in HodHood Indexing, The Book of Madina in Muwata Malik
MuwataMalik-017-001-35119Malik said there was no harm if a man who sold some drapery and excluded some garments by their markings; stipulated that he chose the marked ones from that. If he did not stipulate that he would choose from them when he made the exclusion; I think that he is partner in the number of drapery goods which were purchased from him. That is because two garments can be alike in marking and be greatly different in price. Malik said; The way of doing things among us is that there is no harm in partnership; transferring responsibility to an agent; and revocation when dealing with food and other things; whether or not possession was taken; when the transaction is with cash; and there is no profit; loss; or deferment of price in it. If profit or loss or deferment of price from one of the two enters any of these transactions; it becomes sale which is made halal by what makes sale halal; and made haram by what makes sale haram; and it is not partnership; transferring responsibility to an agent; or revocation. Malik spoke about some one who bought drapery goods or slaves; and the sale was concluded; then a man asked him to be his partner and he agreed and the new partner paid the whole price to the seller and then something happened to the goods which removed them from their possession. Malik said; The new partner takes the price from the original partner and the original partner demands from the seller the whole price unless the original partner stipulated on the new partner during the sale and before the transaction with the seller was completed that the seller was responsible to him. If the transaction has ended and the seller has gone; the pre-condition of the original partner is void; and he has the responsibility. Malik spoke about a man who asked another man to buy certain goods to share between them; and he wanted the other man to pay for him and he would sell the goods for the other man. Malik said; That is not good. When he says; Pay for me and I will sell it for you; it becomes a loan which he makes to him in order that he sell it for him and if those goods are destroyed; or pass; the man who paid the price will demand from his partner what he put in for him. This is part of the advance which brings in profit. Malik said; If a man buys goods; and they are settled for him; and then a man says to him; Share half of these goods with me; and I will sell them all for you; that is halal; there is no harm in it. The explanation of that is that this is a new sale and he sells him half of the goods provided that he sells the whole lot.The Chapter on Financial Transaction And Partnership in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35760Yahya related to me from Malik from Abdullah Ibn Umar that the talbiya of the Messenger of Allah; may Allah bless him and grant him peace; was; I am at Your service; O Allah; I am at Your service. You have no partner. I am at Your service. Praise and blessing belong to You; and the Kingdom. You have no partner. Labayk; Allahumma labayk; la sharika laka labayk. Innal-hamda wan-nimata laka Almulk; la sharika lak. Malik said that Abdullah Ibn Umar used to add; I am at Your service; I am at Your service. I am at Your service and at Your call. Good is in Your hands; and I am at Your service. Our desire is for You; and our action. Labayk; labayk; labayk wa sadayka Alkhayr biyadayka labayk war-raghbau ilayka Alamalu.The Chapter on Mina In Alhajj in HodHood Indexing, The Book of Hajj in Muwata Malik

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