Price
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Price Completed Form
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Price References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat AlBaqara Ayah 90 | Surat AlBaqara | -0.49 | 87 | Reject faith, Humili punish, Miser price, Servant pleas, Punish reject, Wrath wrath, Pleas thu, Deni revel, Insol envi, Send servant, Drawn wrath, Wrath humili, Revel insol, Sold souls, Envi grace, Price sold, Grace send, Souls deni, Thu drawn | بِئْسَمَا اشْتَرَوْا بِهِ أَنْفُسَهُمْ أَنْ يَكْفُرُوا بِمَا أَنْزَلَ اللَّهُ بَغْيًا أَنْ يُنَزِّلَ اللَّهُ مِنْ فَضْلِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ فَبَاءُوا بِغَضَبٍ عَلَى غَضَبٍ وَلِلْكَافِرِينَ عَذَابٌ مُهِينٌ | Miserable is the price for which they have sold their souls, in that they deny (the revelation) which Allah has sent down, in insolent envy that Allah of His Grace should send it to any of His servants He pleases: Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith. | |
| Surat AlImran Ayah 77 | Surat AlImran | -0.31 | 89 | Day Of Judgment, Grievou penalti, Speak dai, Portion hereaft, Plight price, Sin griev, Judgment clean, Sell faith, Clean sin, Price portion, Sin grievou, Nor deign, Hereaft nor, Deign speak, Ow plight, Faith ow | إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ وَلَا يُكَلِّمُهُمُ اللَّهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ | As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty. | |
| Surat AlTaubah Ayah 9 | Surat AlTaubah | -0.29 | 113 | Evil deed, Miser price, Sold miser, Price hinder, Sign sold, Hinder evil | اشْتَرَوْا بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا عَنْ سَبِيلِهِ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ | The Signs of Allah have they sold for a miserable price, and (many) have they hindered from His way: evil indeed are the deeds they have done. | |
| Surat Yusuf Ayah 20 | Surat Yusuf | -0.28 | 48 | Miser price, Sold miser, Brethren sold, Dirham count, Price dirham, Estim hold, Count low, Low estim | وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ | The (Brethren) sold him for a miserable price, for a few dirhams counted out: in such low estimation did they hold him! | |
| Surat AlBaqara Ayah 79 | Surat AlBaqara | -0.28 | 87 | Miser price, Woe book, Saythi traffic, Book hands, Traffic miser, Woe hand, Price woe, Hand gain, Hands saythi | فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ | Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. | |
| Surat AlImran Ayah 177 | Surat AlImran | -0.2 | 89 | Grievou punish, Unbelief price, Harm grievou, Price faith, Purchas unbelief | إِنَّ الَّذِينَ اشْتَرَوُا الْكُفْرَ بِالْإِيمَانِ لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَلَهُمْ عَذَابٌ أَلِيمٌ | Those who purchase Unbelief at the price of faith, - not the least harm will they do to Allah, but they will have a grievous punishment. | |
| Surat AlNahl Ayah 95 | Surat AlNahl | -0.17 | 68 | Miser price, Nor sell, Coven miser, Sell coven, Prize knew, Price prize | وَلَا تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَنًا قَلِيلًا إِنَّمَا عِنْدَ اللَّهِ هُوَ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ | Nor sell the covenant of Allah for a miserable price: for with Allah is (a prize) far better for you, if ye only knew. | |
| Surat AlBaqara Ayah 102 | Surat AlBaqara | -0.13 | 87 | Harm profit, Sell souls, Mean sow, Harut marut, Permiss learn, Blasphem solomon, Knew buyer, Angel harut, Such trial, Souls knew, Gave fals, Babylon angel, Share happi, Happi hereaft, Magic babylon, Solomon blasphem, Fals power, Blasphem learn, Vile price, Power solomon, Price sell, Wife harm, Learn harm, Evil gave, Taught such, Sow discord, Teach magic, Magic share, Solomon evil, Learn mean, Buyer magic, Evil teach, Marut taught, Profit knew, Hereaft vile, Discord wife, Trial blasphem | وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنْفُسَهُمْ لَوْ كَانُوا يَعْلَمُونَ | They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew! | |
| Surat AlBaqara Ayah 41 | Surat AlBaqara | 0.07 | 87 | Reject faith, Confirm revel, Sell sign, Revel reject, Reveal confirm, Faith sell, Sign price, Price fear | وَآمِنُوا بِمَا أَنْزَلْتُ مُصَدِّقًا لِمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ | And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone. | |
| Surat AlMaidah Ayah 44 | Surat AlMaidah | 0.17 | 112 | Bow islam, Fear fear, Miser price, Sell sign, Judg light, Law mose, Light revealed, Fail judg, Wit thereto, Rabbi doctor, Sign miser, Doctor law, Guidanc light, Mose guid, Revealed unbeliev, Light standard, Mose guidanc, Fear sell, Jews prophet, Law entrust, Book wit, Prophet bow, Judg jews, Price fail, Thereto fear, Reveal law, Standard judg, Entrust protect | إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ | It was We who revealed the law (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to Allah's will, by the rabbis and the doctors of law: for to them was entrusted the protection of Allah's book, and they were witnesses thereto: therefore fear not men, but fear me, and sell not my signs for a miserable price. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers. | |
| Surat Hood Ayah 15 | Surat Hood | 0.22 | 47 | Life present, Desir life, Pai price, Price deed, Present glitter | مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ | Those who desire the life of the present and its glitter, - to them we shall pay (the price of) their deeds therein, - without diminution. |
In Hadith Text Books
Price In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-1559 | Narrated Aisha: A thief hand was not cut off for stealing something worth less than the price of a shield; whether a Turs or Hajafa two kinds of shields ; each of which was worth a respectable price. | The Chapter on Financial Transaction And Charity in HodHood Indexing, Chapter on Cut off the hand of the thief male or female in Sahih AlBukhari | |
| SahihAlBukhari-017-001-1715 | Narrated Aisha: Allah Messenger ﷺ said; The wala is for the one who gives the silver pays the price and does the favor of manumission after paying the price. | The Chapter on Slave As A Property in HodHood Indexing, Chapter on What a woman can inherit of the Wala in the book it is given women in Sahih AlBukhari | |
| SahihAlBukhari-017-001-2999 | Narrated Abu Juhaifa: The Prophet ﷺ forbade the use of the price of blood and the price of a dog; the one who takes eats usury the one who gives usury; the woman who practises tattooing and the woman who gets herself tattooed. | The Chapter on Financial Transaction And Food in HodHood Indexing, Chapter on The woman who practices tattooing in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3016 | Narrated Abu Juhaifa: that he had bought a slave whose profession was cupping. The Prophet ﷺ forbade taking the price of blood and the price of a dog and the earnings of a prostitute; and cursed the one who took or gave Riba usury; and the lady who tattooed others or got herself tattooed; and the picture-maker. | The Chapter on Financial Transaction And Lands in HodHood Indexing, Chapter on Whoever cursed a picturemaker in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3795 | Narrated Anas Bin Malik: When Allah Messenger ﷺ arrived at Medina; he alighted at the upper part of Medina among the people called Bani Amr Bin Auf and he stayed with them for fourteen nights. Then he sent for the chiefs of Bani AlNajjar; and they came; carrying their swords. As if I am just now looking at Allah Messenger ﷺ on his camel with Abu Bakr riding behind him on the same camel and the chiefs of Bani AlNajjar around him till he dismounted in the courtyard of Abu Ayoub home. The Prophet ﷺ used to offer the prayer wherever the prayer was due; and he would pray even in sheepfolds. Then he ordered that the Masjid be built. He sent for the chiefs of Banu AlNajjar; and when they came; he said; O Banu AlNajjar! Suggest to me the price of this garden of yours. They replied No! By Allah; we do not demand its price except from Allah. In that garden there were the following things that I will tell you: Graves of pagans; unleveled land with holes and pits etc.; and date-palm trees. Allah Messenger ﷺ ordered that the graves of the pagans be dug up and; the unleveled land be leveled and the date-palm trees be cut down. The trunks of the trees were arranged so as to form the wall facing the Qibla. The Stone pillars were built at the sides of its gate. The companions of the Prophet ﷺ were carrying the stones and reciting some lyrics; and Allah Messenger ﷺ.. was with them and they were saying; O Allah! There is no good Excel the good of the Hereafter; so bestow victory on the Ansar and the Emigrants. | The Chapter on Agriculture In Almadinah in HodHood Indexing, Chapter on The AlRival of the Prophet at AlMadina in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4088 | Narrated Anas: When the Prophet ﷺ ordered that the Masjid be built; he said; O Bani AlNajjar! Suggest to me a price for this garden of yours. They replied; By Allah! We will demand its price from none but Allah. | The Chapter on Financial Transaction And Return in HodHood Indexing, Chapter on A jointlyowned piece of land as an endowment in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4091 | Narrated Anas Bin Malik: When Allah Messenger ﷺ came to Medina; he ordered that a Masjid be built. He said; O Bani AlNajjar! Suggest me a price for the garden of yours. They replied; By Allah; we will not ask its price except from Allah. | The Chapter on Building in HodHood Indexing, Chapter on The foundation of an endowment for building a Masjid in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4096 | Narrated Anas: The Prophet ﷺ said at the time of building the Masjid ; O Ban; AlNajjar! Suggest to me a price for your garden. They replied; We do not ask its price except from Allah. | The Chapter on Building in HodHood Indexing, Chapter on To say We will demand its price from none but Allah in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4104 | Narrated Urwa: Aisha told me that Buraira came to seek her help in writing for emancipation and at that time she had not paid any part of her price. Aisha said to her; Go to your masters and if they agree that I will pay your price and free you on condition that your Wala will be for me; I will pay the money. Buraira told her masters about that; but they refused; and said; If Aisha wants to do a favor she could; but your Wala will be for us. Aisha informed Allah Messenger ﷺ of that and he said to her; Buy and manumit Buraira as the Wala will go to the manumitted. | The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on The conditions of selling in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4534 | Narrated Muslim from Abu Aqil from Abu AlMutawakkil AlNaji: I called on Jabir Bin Abdullah AlAnsari and said to him; Relate to me what you have heard from Allah Messenger ﷺ. He said; I accompanied him on one of the journeys. Abu Aqil said; I do not know whether that journey was for the purpose of Jihad or Umra. When we were returning; Jabir continued; the Prophet ﷺ said; Whoever wants to return earlier to his family; should hurry up. We set off and I was on a black red tainted camel having no defect; and the people were behind me. While I was in that state the camel stopped suddenly because of exhaustion. On that the Prophet ﷺ said to me; O Jabir; wait! Then he hit it once with his lash and it started moving on a fast pace. He then said; Will you sell the camel? I replied in the affirmative when we reached Medina; and the Prophet ﷺ went to the Masjid along with his companions. I; too; went to him after tying the camel on the pavement at the Masjid gate. Then I said to him; This is your camel. He came out and started examining the camel and saying; The camel is ours. Then the Prophet ﷺ sent some Awaq i.e. an amount of gold saying; Give it to Jabir. Then he asked; Have you taken the full price of the camel ? I replied in the affirmative. He said; Both the price and the camel are for you. | The Chapter on Camels And Herdsmen And Holiness in HodHood Indexing, Chapter on Whoever beats somebody else animal during the battle intending to help its rider in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4899 | Narrated Abdullah Bin Umar: Allah Messenger ﷺ said; Whoever frees his share of a common slave and he has sufficient money to free him completely; should let its price be estimated by a just man and give his partners the price of their shares and manumit the slave; otherwise i.e. if he has not sufficient money he manumits the slave partially. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on If one manumits a male slave owned by two persons in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4900 | Narrated Ibn Umar: Allah Messenger ﷺ said; Whoever manumits his share of a slave; then it is essential for him to get that slave manumitted completely as long as he has the money to do so. If he has not sufficient money to pay the price of the other shares after the price of the slave is evaluated justly ; the manumitted manumits the slave partially in proportion to his share. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on If one manumits a male slave owned by two persons in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4903 | Narrated Ibn Umar: That he used to give his verdict regarding the male or female slaves owned by more than one master; one of whom may manumit his share of the slave. Ibn Umar used to say in such a case; The manumitted should manumit the slave completely if he has sufficient money to pay the rest of the price of that slave which is to be justly estimated and the other shareholders are to take the price of their shares and the slave is freed released from slavery. Ibn Umar narrated this verdict from the Prophet. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on If one manumits a male slave owned by two persons in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4905 | Narrated Abu Huraira: The Prophet ﷺ said; Whoever frees his portion of a common slave should free the slave completely by paying the rest of his price from his money if he has enough money; otherwise the price of the slave is to be estimated and the slave is to be helped to work without hardship till he pays the rest of his price. | The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, Chapter on Whoever manumits his portion of a common slave in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4930 | Narrated Ibn Umar: The Prophet ﷺ said; If one manumits his share of a common slave Abd ; and he has money sufficient to free the remaining portion of the price of the slave justly estimated ; then he should free the slave completely by paying the rest of his price; otherwise the slave is freed partly. | The Chapter on Slave As A Property in HodHood Indexing, Chapter on It is dislike to look down upon a slave in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4944 | Narrated Nafi: Ibn Umar said; Allah Messenger ﷺ said; If one manumits his share of a jointly possessed slave; and can afford the price of the other shares according to the adequate price of the slave; the slave will be completely manumitted; otherwise he will be partially manumitted. Ayoub ; a sub-narrator is not sure whether the saying... otherwise he will be partially manumitted was said by Nafi or the Prophet. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on To get a joint property evaluated with a price in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4945 | Narrated Abu Huraira: The Prophet ﷺ said; Whoever manumits his share of a jointly possessed slave; it is imperative for him to get that slave manumitted completely by paying the remaining price; and if he does not have sufficient money to manumit him; then the price of the slave should be estimated justly; and he is to be allowed to work and earn the amount that will manumit him without overburdening him. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on To get a joint property evaluated with a price in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5135 | Narrated Ibn Abbas: The Prophet ﷺ came to Medina and the people used to pay in advance the price of dates to be delivered within two or three years. He said to them ; Whoever pays in advance the price of a thing to be delivered later should pay it for a specified measure at specified weight for a specified period. | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on AlSalam for a known specified weight in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5146 | Narrated Ibn Abbas: The Prophet ﷺ came to Medina and the people used to pay in advance the prices of fruits to be delivered within two to three years. The Prophet ﷺ said to them ; Buy fruits by paying their prices in advance on condition that the fruits are to be delivered to you according to a fixed specified measure within a fixed specified period. Ibn Najih said;... by specified measure and specified weight. | The Chapter on Financial Transaction And Food in HodHood Indexing, Chapter on AlSalam for a fixed specified period in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5300 | Narrated Anas: The Prophet ﷺ came to Medina and ordered a Masjid to be built and said; O Bani Najjar! Suggest to me the price of your land. They said; We do not want its price except from Allah i.e. they wished for a reward from Allah for giving up their land freely. So; the Prophet ﷺ ordered the graves of the pagans to be dug out and the land to be leveled; and the date-palm trees to be cut down. The cut datepalms were fixed in the direction of the Qibla of the Masjid. | The Chapter on Zakat And Slaves in HodHood Indexing, Chapter on Haram sanctuary of AlMadina in Sahih AlBukhari | |
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In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17536 | Tamim Bin Tarafa reported: A beggar came to Adi Bin Hatim and he begged him to give him the price of a slave; or some portion of the price of the slave. He Adi said: I have nothing to give you except my coat-of-mail and helmet. I will; however; write to my family to give that to you; but he did not agree to that. Thereupon Adi was enraged; and said: By Allah; I will not give you anything. The person then agreed to accept that; whereupon he said: By Allah; had I not heard Allah Messenger ﷺ saying: He who took an oath; but then found something more pious in the sight of Allah; he should break the oath and do that which is more pious; I would not have broken the oath and thus paid you anything. | The Chapter on Oaths And Pledges And Islam in HodHood Indexing, Chapter on 3 in Sahih Muslim | |
| SahihMuslim-017-001-17589 | Abdullah Bin Umar reported Allah Messenger ﷺ as saying: He who gives up his share in a slave; and he has money enough to meet the full price; a fair price for him should be fixed; otherwise be has emancipated him to the extent that he has emancipated. | The Chapter on Financial Transactions And Loans in HodHood Indexing, Chapter on 12 in Sahih Muslim | |
| SahihMuslim-017-001-18324 | Abu Huraira and Abu Saeed AlKhudri Allah be pleased with them reported that Allah Messenger ﷺ deputed a person from Banu Adi AlAnsari to collect revenue from Khaibar. He came with a fine quality of dates; whereupon Allah Messenger ﷺ said to him: Are all the dates of Khaibar like this? He said: Allah Messenger; it is not so. We buy one sa of fine quality of dates for two sa out of total output including even the inferior quality of dates ; whereupon Allah Messenger ﷺ said: Dont do that; but like for like; or sell this the inferior quality and receive the price and then buy with the price of that; and that would make up the measure. | The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on 18 in Sahih Muslim | |
| SahihMuslim-017-001-18330 | Abu Nadra reported: I asked Ibn Umar and Ibn Abbas Allah be pleased with them about the conversion of gold with gold but they did not find any harm in that. I was sitting in the company of Abd Saeed AlKhudri Allah be pleased with him and asked him about this exchange; and he said: Whatever is addition is an interest. I refused to accept it on account of their statement statement of Ibn Abbas and Ibn Umar. He said: I am not narrating to you except what I heard from Allah Messenger ﷺ. There came to him the owner of a date-palm with one sa of fine dates; and the dates of Allah Apostle ﷺ were of that colour. Allah Apostle ﷺ said to him: Where did you get these dates? I went with two sa of inferior dates and bought one sa of these fine dates ; for that is the prevailing price of inferior dates in the market and that is the price of the fine quality of dates in the market ; whereupon Allah Messenger ﷺ said: Woe be upon you! You have dealt in interest; when you decide to do it i. e. exchange superior quality of dates for inferior quality ; so you should sell your dates for another commodity or currency and then with the help of that commodity buy the dates you like. Abu Saad said: When dates are exchanged for dates with different qualities there is the possibility of the element of interest creeping into that or when gold is exchanged for gold having different qualities. I subsequently came to Ibn Umar and he forbade me to do it ; but I did not come to Ibn Abbas; Allah be pleased with them. He the narrator said: Abu AlSahba narrated to me: He asked Ibn Abbas Allah be pleased with them in Mecca; and he too disapproved of it. | The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on 18 in Sahih Muslim | |
| SahihMuslim-017-001-18341 | Jabir Bin Abdullah Allah be pleased with them reported that he was travelling on his camel which had grown jaded; and he decided to let it off. When Allah Apostle ﷺ met him and prayed for him and struck it; so it trotted as it had never trotted before. He said: Sell it to me for an uqaya. I said: No. He again said: Sell it to me. So I sold it to him for an uqaya; but made the stipulation that I should be allowed to ride back to my family. Then when I came to my place I took the camel to him and he paid me its price in ready money. I then went back and he sent: someone behind me and as I came he said: Do you see that I asked you to reduce price for buying your camel. Take your camel and your coins; these are yours. | The Chapter on Camels And Herdsmen And Zakat in HodHood Indexing, Chapter on 21 in Sahih Muslim | |
| SahihMuslim-017-001-18347 | Abd Mutawakkil AlNajl reported from Jabir Bin Abdullah Allah be pleased with them who said: I accompanied Allah Messenger ﷺ in one of his journeys the narrator says; he said in Jihad ; and he narrated the rest of the hadith; and made this addition: He the Holy Prophet said: Jabir; have you received the price? I said: Yes; whereupon he said: Yours is the price as well as the camel; yours is the price as well as the camel. | The Chapter on Camels And Herdsmen And Zakat in HodHood Indexing, Chapter on 21 in Sahih Muslim | |
| SahihMuslim-017-001-19959 | Abu Humaid AlSaidi reported: We went out with Allah Messenger ﷺ on the expedition to Tabuk and we came to a wadi where there was a garden belonging to a woman. Allah Apostle ﷺ said. Make an assessment of the price of its fruit. And Allah Messenger ﷺ also made an assessment and it was ten wasqs. He asked that lady to calculate the amount until they would; God willing; come back to her. So we proceeded on until we came to Tabuk and Allah Messenger ﷺ said: The violent storm will overtake you during the night; so none amongst you should stand up and he who has a camel with him should hobble it firmly. A violent storm blew and a person who had stood up was carried away by the storm and thrown between the mountains of Tay. Then the messenger of the son of AlAlma; the ruler of Aila; came to Allah Messenger ﷺ with a letter and a gift of a white mule. Allah Messenger ﷺ wrote him the reply and presented him a cloak. We came back until we halted in the Wadi AlQura. Allah Messenger ﷺ asked that lady about her garden and the price of the fruits in that. She said: Ten wasqs. Thereupon Allah Messenger ﷺ said: I am going to depart; and he who amongst you wishes may depart with me but he who wants to stay may stay. We resumed the journey until we came to the outskirts of Medina. It was at this time that Allah Messenger ﷺ said: This is Taba; this is Uhud; that is a mountain which loves us and we love it; and then said: The best amongst the houses of the Ansar is the house of Bani Najjar. Then the house of Bani Abd AlAshhal; then the house of Bani Abd AlHarith Bin Khazraj; then the house of Bani Saida; and there is goodness in all the houses of the Ansar. Said Bin Ubada came to us and Abu Usaid said to him: Did you not see that Allah Messenger ﷺ has declared the houses of the Ansar good and he has kept us at the end. Said met Allah Messenger ﷺ and said: Allah Messenger; you have declared the house of the Ansar as good and have kept us at the end; whereupon he said: Is it not enough for you that you have been counted amongst the good. | The Chapter on Mother And Ansar in HodHood Indexing, Chapter on 3 in Sahih Muslim | |
| SahihMuslim-017-001-21165 | Ibn Umar Allah be pleased with them reported Allah Messenger ﷺ as saying: If anyone emancipates his share ina slave and has enough money to pay the full price for him; a fair price for the slave should be fixed; his partners given their shares; and the slave be thus emancipated; otherwise he is emancipated only to the extent of the first man share. | The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on 1 in Sahih Muslim | |
| SahihMuslim-017-001-21466 | Jabir Bin Abdullah Allah be pleased with him reported: I went out with Allah Messenger ﷺ on an expedition; but my camel delayed me. Allah Messenger ﷺ came to me and said to me: Jabir; I said: Yes. Allah Messenger; here I am at your beck and call He said: What is the matter with you? I said: My camel has delayed me and is tired; so I have lagged behind. He the Holy Prophet got down and goaded it with a crooked stick and then said: Mount it. So I mounted and to my great surprise I saw it moving so quickly that I had to restrain it from going ahead of Allah Messenger ﷺ. He the Holy Prophet in the course of journey said to me : Have you married? I said: Yes. He again said: Is it with a virgin or one previously married? I said. With one previously married; whereupon he again said: Why not with a young girl with whom you could sport and she could have sported with you? I said: I have sisters; so I preferred to marry a woman who could keep them together as one family. who could comb them and look after them. He said: You are about to go to your house ; and there you have the enjoyment of the wife company. He again said: Do you want to sell your camel? I said: Yes. So he bought it from me for one uqiya of silver ; Then Allah Messenger ﷺ arrived at Medina and I arrived in the evening. I went to the Masjid and found him at the door of the Masjid; and said: Is it now that you have arrived? I said: Yes; He said: Leave your camel; and enter the Masjid and offer two rakahs. So I entered and offered two rakahs of prayer; and then returned. He the Holy Prophet then commanded Bilal to weigh out one uqiya of silver tor me. Bilal weighed that out for me lowering the scale of balance. So I proceeded and as I turned my back he said: Call for me; Jabir. So I was called back; and I said to myself : He would return me the camel; and nothing was more displeasing to me than this that after having received the price I should also get the camel. He said: Take your camel and keep its price with you; also. | The Chapter on Camels And Herdsmen And Almedinah in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-21467 | Jabir Bin Abdullah Allah be pleased with them reported: We were with Allah Messenger ﷺ in a journey; and I was riding a camel meant for carrying water and it lagged behind all persons. Allah Messenger ﷺ hit it or goaded it I think with something he had with him. And after it it moved so quickly that it went ahead of all persons and it struggled with me to move faster than I permitted It and I had to restrain it. Allah Messenger ﷺ said: Do you sell it at such and such price ? May Allah grant you pardon. I said: Allah Apostle; it is yours. He again said: Do you sell it at such and such price ? May Allah grant you pardon. I said: Allah Apostle; it is yours. He said to me: Have you married after the death of your father? I said: Yes. He again said: With one previously married or a virgin? I said: With one previously married. He said: Why didnt you marry a virgin who might amuse you and you might amuse her; and she might sport with you and you might sport with her? Abu Nadra said: That was the common phrase which the Muslims spoke: You do such and such thing and Allah may grant you pardon. | The Chapter on Marriage And Pronunciation in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-21608 | Abu Huraira Allah be pleased with him reported Allah Apostle ﷺ as saying: A man must not make proposal of marriage to a woman when his brother has done so already. And he must not offer a price for a thing for which his brother had already offered a price; and a woman must not be combined in marriage with her father sister; nor with her mother sister; and a woman must not ask to have her sister divorced in order to deprive her of what belongs to her; but she must marry; because she will have what Allah has decreed for her. | The Chapter on Sisters And Daughters in HodHood Indexing, Chapter on 4 in Sahih Muslim |
In Sunan AlTermithi
In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-11563 | It was narrated that Anas Bin Malik said: When the Messenger of Allah ﷺ came to AlMadinah; he alighted in the upper part of AlMadinah among the tribe called Banu Amr Bin Awuf and he stayed with them for fourteen nights. Then he sent for the chiefs of Banu AlNajjar; and they came with their swords by their sides. It is as if I can see the Messenger of Allah ﷺ on his camel with Abu Bakr riding behind him on the same camel and the chiefs of Banu AlNajjar around him; until he dismounted in the courtyard of Abu Ayoub. The Prophet ﷺ used to offer the prayer wherever he was when the time for prayer came; and he would pray even in sheepfolds. Then he ordered that the Masjid be built. He sent for the chiefs of Banu AlNajjar; and when they came; he said: O Banu AlNajjar; name me a price for this grove of yours. They said: By Allah; we will not ask for its price except from Allah. Anas said: In that grove there were graves of idolators; ruins and date-palm trees. The Messenger of Allah ﷺ ordered that the graves of the idolators be dug up; the ruins be leveled and the date-palm trees be cut down. The trunks of the trees were arranged so as to form the walls facing the Qiblah. The stone pillars were built at the sides of its gate. They started to move the stones; reciting some lines of verse; and the Messenger of Allah ﷺ was with them when they were saying: O Allah! There is no good except the good of the Hereafter. So bestow victory on the Ansar and the Muhajirin. | The Chapter on Agriculture In Almadinah in HodHood Indexing, Chapter on Digging Up Graves And Using The Land As A Masjid in Sunan AlNasai | |
| SunanAlNasai-017-001-12119 | The Chapter on Live Stock Possession in HodHood Indexing, Chapter on Mentioning The Differences Reported From Khalid AlHadha in Sunan AlNasai | ||
| SunanAlNasai-017-001-12248 | It was narrated that Aisha said: The Messenger of Allah said: The hand of the thief is to be cut off for the price of a shield; and the price of a shield is one-quarter of a Dinar. | The Chapter on Financial Transaction And Charity in HodHood Indexing, Chapter on Mentioning the Differences Reported by Abu Bakr Bin Muhammad and Abdullah Bin Abi Bakr From Amrah In This Hadith in Sunan AlNasai | |
| SunanAlNasai-017-001-12263 | It was narrated that Ayman said: The hand of a thief is to be cut off for the price of a shield; and the price of a shield during the time of the Messenger of Allah was a Dinar; or ten Dirhams. Daif | The Chapter on Financial Transaction And Charity in HodHood Indexing, Chapter on Mentioning the Differences Reported by Abu Bakr Bin Muhammad and Abdullah Bin Abi Bakr From Amrah In This Hadith in Sunan AlNasai | |
| SunanAlNasai-017-001-12264 | It was narrated that Ayman Bin Umm Ayman who attributed it to the Prophet said: The hand of a thief is not to be cut off except for the price of a shield; and in those days the price of a shield was a Dinar. | The Chapter on Dress And Shields in HodHood Indexing, Chapter on Mentioning the Differences Reported by Abu Bakr Bin Muhammad and Abdullah Bin Abi Bakr From Amrah In This Hadith in Sunan AlNasai | |
| SunanAlNasai-017-001-12269 | It was narrated that Ata said: The least for which the hand of a thief is to be cut off is the price of a shield. And the price of a shield in those days was ten Dirhams. Hassan Abu Abdulrahman AlNasai said: Ayman; the one whose narrations preceded; I do not think he was a Companion; and another Hadith has been related from him which proves what we have said: | The Chapter on Financial Transaction And Return in HodHood Indexing, Chapter on Mentioning the Differences Reported by Abu Bakr Bin Muhammad and Abdullah Bin Abi Bakr From Amrah In This Hadith in Sunan AlNasai | |
| SunanAlNasai-017-001-12273 | It was narrated from Amr Bin Shuaib; from his father; that his grandfather said: The Messenger of Allah was asked: For how much is the hand of the thief to be cut off? He said: The hand of the thief is not to be cut off for stealing fruit on the tree; but if the fruit has been taken to the place where it is stored to dry; then the thiefs hand is to be cut off if what is stolen is equivalent to the price of a shield. The thiefs hand is not to be cut off for a sheep stolen from the grazing land; but if it had been put in the pen; then the thiefs hand is to be cut off if what is stolen is equivalent to the price of a shield. | The Chapter on Hand Gestures Cutting Hands in HodHood Indexing, Chapter on Fruits on the tree that are Stolen in Sunan AlNasai | |
| SunanAlNasai-017-001-13031 | It was narrated that Abu Huraira said: The Messenger of Allah forbade meeting the traders on the way a Muhajhir selling for a Bedouin; keeping the milk in the udder of an animal so as to increase its price ; artificially inflating prices; a man to urge the cancellation of sale already agreed upon and a woman to ask that her sister in faith be divorced. | The Chapter on Financial Transaction And Lands in HodHood Indexing, Chapter on the Muhajir selling For a Bedouin in Sunan AlNasai | |
| SunanAlNasai-017-001-13129 | It was narrated that Ibn Umar said: I came to the Prophet and said: Wait; I want to ask you something. I sell camels in AlBaqi with a price set in Dinars but I accept Dirhams instead. He said: There is nothing wrong with it if you take the price on that day; still unfinished business between you both buyer and seller | The Chapter on Financial Transaction And Partnership in HodHood Indexing, Chapter on Exchanging Silver for Gold in Sunan AlNasai | |
| SunanAlNasai-017-001-13215 | It was narrated that Abu Huraira said: The Messenger of Allah forbade the price of a dog and stud fees the price of a dog and stud fees for a stallion. | The Chapter on Financial Transactions And Loans in HodHood Indexing, Chapter on Sud Fees For A Male Camel in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-25421 | Narrated Abdullah Ibn Umar: Umar Ibn AlKhattab named a bukhti camel for sacrifice at hajj. He was offered three hundred dinars for it as its price. He came to the Prophet ﷺ and said: Messenger of Allah; I named a bukhti camel for sacrifice and I was offered for it three hundred dinars. May I sell it and purchase another one for its price? No; sacrifice it.Abu Dawud said: This was due to the fact that Umar had made an incision in hump. | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on On Substituting The Sacrificial Animals in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25797 | Narrated AlShabi: The price of a male or a female slave is five hundred dirhams.Abu Dawud said: Rabiah said: The price of a male or a female slave is fifty dinars. | The Chapter on Financial Transaction And Food in HodHood Indexing, Chapter on The Diyah For A Fetus in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26590 | Narrated Safwan Bin Umayah: I was sleeping in the Masjid on a cloak mine whose price was thirty dirhams. A man came and pinched it away from me. The man was seized and brought to the Messenger of Allah ﷺ. He ordered that his hand should be cut off. I came to him and said: Do you cut off only for thirty dirhams ? I sell it to him and make the payment of its price a loan ? He said: Why did you not do so before bringing him to me ?Abu Dawud said: Zaidah has also transmitted it from Simak from Juayd Ibn Hujayr. He said: Safwan slept. Mujahid and Tawus said: While he was sleeping a thief came and stole the cloak from beneath his head. The version of Abu Salamah Ibn Abdulrahman has: He snatched it away from beneath his head and he awoke. He cried and he the thief was seized. AlZuhri narrated from Safwan Ibn Abdullah. His version has: He slept in the Masjid and used his cloak as pillow. A thief came and took his cloak. The thief was seized and brought to the Prophet ﷺ. | The Chapter on Garments And Perfumes in HodHood Indexing, Chapter on One who steals a thing from a place where it is protected in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-27430 | Anas Bin Malik reported: Messenger of Allah ﷺ came over to Medina and encamped at the upper side of Medina among the tribe known as Banu Amr Bin Awuf. He stayed among them for fourteen days. He then sent someone to call Banu AlNajjar. They came to him hanging their swords from the necks. Anas then said: As if I am looking at the Messenger of Allah ﷺ sitting on his mount and Abu Bakr seated behind him; and Banu AlNajjar standing around him. He descended in the courtyard of Abu Ayoub. The Messenger of Allah ﷺ would say his prayer in the folds of the sheep and goats. He commanded us to build a Masjid. He then sent for Banu AlNajjar and said to them: Banu AlNajjar; sell this land of yours to me for some price. They replied: By Allah; we do not want any price from you except from Allah. Anas said: I tell what this land contained. It contained the graves of the disbelievers; dung-hills; and some trees of date-palm. The Messenger of Allah ﷺ commanded and the graves of the disbelievers were dug open; and the trees of the date-palm were cut off. The wood of the date-palm were erected in front of the Masjid ; the door-steps wre built of stone. They were reciting verses carrying the stones. The Prophet ﷺ also joined them in reciting verses saying: O Allah; there is no good except the good of the Hereafter. So grant you aid to the Ansar and the Muhajirah. | The Chapter on Agriculture In Almadinah in HodHood Indexing, Chapter on On The Reward Of Building Masajid in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-27431 | Anas Bin Malik said: The Masjid of the Prophet was built in the land of Banu AlNajjar which contained crops; palm trees and graves of the disbelievers. The Messenger of Allah ﷺ said: Sell it to me for some price. They Banu AlNajjar replied: We do not want any price. The palm-trees were cut off; and the crops removed and the graves of the disbelievers dug opened. He then narrated the rest of the tradition. But this version has the word forgive in the verse; instead of the word help. Mousa said: Abd AlWarith also narrated this tradition in a like manner. The version of Abd AlWarith has the word dung-hill instead of crop ; and he asserted that he narrated this tradition to Hammad. | The Chapter on Farming And Irrigation Fruits in HodHood Indexing, Chapter on On The Reward Of Building Masajid in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28308 | Abu Huraira reported the Prophet ﷺ as saying: If anyone emancipates his share in a slave; he is to be completely emancipated by his money if he has money. But if he has no money; a fair price for the slave should be fixed; and the slave is required to work for his master according to the proportion of his price; but he must not be overburdened.Abu Dawud said: In the version of both the narrators the words are he will be required to work and must not be overburdened. This is the version of Ali. | The Chapter on Financial Transactions And Loans in HodHood Indexing, Chapter on Whoever Mentioned Working In Order To Pay Off The Remaining Portion In This Hadith in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28692 | Narrated Mamar Bin Abi Mamar; one of the children of Adi Bin Kaab The Messenger of Allah ﷺ as saying: No one withholds goods till their price rises but a sinner. I said to Saeed Bin AlMusayab : You withhold goods till their price rises. He said: Mamar used to withhold goods till their price rose.Abu Dawud said: I asked Ahmad Bin Hanbal : What is hoarding hukrah ? He replied: That on which people live.Abu Dawud said: AlAuzai said: A muhtakir one who hoards is one who withholds supply of goods in the market. | The Chapter on Financial Transactions And Loans in HodHood Indexing, Chapter on Regarding The Prohibition Of Hoarding in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28695 | Narrated Abu Huraira: A man came and said: Messenger of Allah; fix prices. He said: No ; but I shall pray. Again the man came and said: Messenger of Allah; fix prices. He said: It is but Allah Who makes the prices low and high. I hope that when I meet Allah; none of you has any claim on me for doing wrong regarding blood or property. | The Chapter on Financial Transactions And Loans in HodHood Indexing, Chapter on Regarding Fixing Prices in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28696 | Narrated Anas Ibn Malik: The people said: Messenger of Allah ; prices have shot up; so fix prices for us. Thereupon the Messenger of Allah ﷺ said: Allah is the one Who fixes prices; Who withholds; gives lavishly and provides; and I hope that when I meet Allah; none of you will have any claim on me for an injustice regarding blood or property. | The Chapter on Financial Transactions And Loans in HodHood Indexing, Chapter on Regarding Fixing Prices in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28727 | Narrated Abdullah Ibn Abbas: The Messenger of Allah ﷺ forbade the price paid for a dog; if someone comes to ask for the price of a dog; fill his hand-palm with dust. | The Chapter on Financial Transaction And Charity in HodHood Indexing, Chapter on Regarding The Price Of Dogs in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28729 | Narrated Abu Huraira: The Prophet ﷺ said: The price paid for a dog; the price given to a soothsayer; and the hire paid to a prostitute are not lawful. | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on Regarding The Price Of Dogs in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28730 | Narrated Abu Huraira: The Messenger of Allah ﷺ as saying: Allah forbade wine and the price paid for it; and forbade dead meat and the price paid for it; and forbade swine and the price paid for it. | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on Regarding The Price Of Khamr And Deat Meat in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28733 | Narrated Ibn Abbas: I saw the Messenger of Allah ﷺ sitting neat the Black stone or at a corner of the Kabah. He said: He the Prophet raised his eyes towards the heaven; and laughed; and he said: May Allah curse the Jews! He said this three times. Allah declared unlawful for them the fats of the animals which died a natural death ; they sold them and they enjoyed the price they received for them. When Allah declared eating of thing forbidden for the people; He declares it price also forbidden for them. The version of Khalid Bin Abdullah AlTahhan does not have the words I saw. It has: May Allah destroy the Jews! | The Chapter on Whipping Punshiment In Crimes And Felonies in HodHood Indexing, Chapter on Regarding The Price Of Khamr And Deat Meat in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28756 | Narrated Abdullah Ibn Masud: Muhammad Ibn AlAshath said: AlAshath bought slaves of booty from Abdullah Ibn Masud for twenty thousand dirhams. Abdullah asked him for payment of their price. He said: I bought them for ten thousand dirhams. Abdullah said: Appoint a man who may adjudicate between me and you. AlAshath said: I appoint you between me and yourself. Abdullah said: I heard the Messenger of Allah ﷺ say: If both parties in a business transaction differ on the price of an article ; and they have witness between them; the statement of the owner of the article will be accepted as correct or they may annul the transaction. | The Chapter on Financial Transaction And Lands in HodHood Indexing, Chapter on If Two Parties Dispute The Item Remains Where It Was in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28767 | A similar tradition to the No. 3513 has been transmitted by Abu Huraira from the Prophet ﷺ. This version has: If he paid something from its price; then he will be equal to the creditors in the remaining price. If a man dies and he has the very property of a man i.e. seller ; he is equal to the creditors whether he the buyer pays him the price or not.Abu Dawud said: Malik version of this tradition is sounder. | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on If A Man Becomes Bankrupt And Another Man Finds His Exact Goods With Him in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34867 | Malik related to me that he had heard that Marwan Ibn AlHakam gave a decision about a slave who was injured that the person who injured him had to pay what he had diminished of the value of the slave. Malik said; What is done in our community is that for the head wound of a slave that bares the bone; there is a twentieth of his price. The head wound which splinters the bone is three twentieths of his price. Both the wound to the brain and the belly wound are a third of his price. Besides these four; any other types of injury that decrease the price of the slave are considered after the slave is better and well; and one sees what the value of the slave is after his injury and what his value whole was before he had the injury. Then the one who injured him pays the difference between the two values. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of General Subjects in Muwata Malik | |
| MuwataMalik-017-001-34893 | Yahya said that he heard Malik speak about a man who bought goods - animals or clothes or wares; and the sale was found not to be permitted so it was revoked and the one who had taken the goods was ordered to return the owner his goods. Malik said; The owner of the goods only has their value on the day they were taken from him; and not on the day they are returned to him. That is because the man is liable for them from the day he took them and whatever loss is in them after that is against him. For that reason; their increase and growth are also his. A man may take the goods at a time when they are selling well and are in demand; and then have to return them at a time when they have fallen in price and no one wants them. For instance; the man may take the goods from the other man; and sell them for ten dinars or keep them while their price is that. Then he may have to return them while their price is only a dinar. He should not go off with nine dinars from the man property. Or perhaps they are taken by the man; and he sells them for a dinar or keeps them; while their price is only a dinar; then he has to return them; and their value on the day he returns them is ten dinars. The one who took them does not have to pay nine dinars from his property to the owner. He is only obliged to pay the value of what he took possession of on the day it was taken. He said; Part of what clarifies this is that when a thief steals goods; only their price on the day he stole them is looked at. If cutting off the hand is necessary because of it; that is done. If the cutting off is delayed; either because the thief is imprisoned until his situation is examined or he flees and then is caught; the delay of the cutting off of the hand does not make the hadd; which was obliged for him on the day he stole; fall from him even if those goods become cheap after that. Nor does delay oblige cutting off the hand if it was not obliged on the day he took those goods; even if they become expensive after that. | The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of Hair in Muwata Malik | |
| MuwataMalik-017-001-34921 | Yahya said that he heard Malik say; What is done in our community about someone who consumed an animal without the permission of its owner; is that he must pay its price on the day he consumed it. He is not obliged to replace it with a similar animal nor does he compensate the owner with any kind of animal. He must pay its price on the day it was consumed; and giving the value is more equitable in compensation for animals and goods. Yahya said that he heard Malik say about someone who consumes some food without the permission of its owner; He returns to the owner a like weight of the same kind of food. Food is in the position of gold and silver. Gold and silver are returned with gold and silver. The animal is not in the position of gold in that. What distinguishes between them is the sunna and the behaviour which is in force. Yahya said that he heard Malik say; If a man is entrusted with some wealth and then trades with it for himself and makes a profit; the profit is his because he is responsible for the property until he returns it to its owner. | The Chapter on Precious Metals And Buying And Selling Gold in HodHood Indexing, The Book of The Evil Eye in Muwata Malik | |
| MuwataMalik-017-001-34946 | Malik related to me from Hisham Ibn Urwa from his father from Yahya Ibn Abdulrahman Ibn Hatib that some slaves of Hatib stole a camel belonging to a man from the Muzayna tribe and they slaughtered it. The case was brought before Umar Ibn AlKhattab; and Umar ordered Kathir Ibn AlSalt to cut off their hands. Then Umar said to Habib; I think you must be starving them; and he added; By Allah! I will make you pay such a fine that it will be heavy for you. He enquired of the man from the Muzayna tribe; What was the price of your camel? The Muzayni said; By Allah; I refused to sell her for 400 dirhams. Umar said; Give him 800 dirhams. Yahya said that he heard Malik say; Doubling the price is not the behaviour of our community. What people have settled on among us is that the man is obliged to pay the value of the camel or animal on the day he took it. | The Chapter on Arab Tribes, The Desert And Bedouins in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik | |
| MuwataMalik-017-001-34950 | Yahya 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-017-001-34984 | Malik said; The best of what I have heard about a mukatab whose master frees him at death; is that the mukatab is valued according to what he would fetch if he were sold. If that value is less than what remains against him of his kitaba; his freedom is taken from the third that the deceased can bequeath. One does not look at the number of dirhams which remain against him in his kitaba. That is because had he been killed; his killer would not be in debt for other than his value on the day he killed him. Had he been injured; the one who injured him would not be liable for other than the blood-money of the injury on the day of his injury. One does not look at how much he has paid of dinars and dirhams of the contract he has written because he is a slave as long as any of his kitaba remains. If what remains in his kitaba is less than his value; only whatever of his kitaba remains owing from him is taken into account in the third of the property of the deceased. That is because the deceased left him what remains of his kitaba and so it becomes a bequest which the deceased made. Malik said; The illustration of that is that if the price of the mukatab is one thousand dirhams; and only one hundred dirhams remain of his kitaba; his master leaves him the one hundred dirhams which complete it for him. It is taken into account in the third of his master and by it he becomes free. Malik said that if a man wrote his slave a kitaba at his death; the value of the slave was estimated. If there was enough to cover the price of the slave in one third of his property; that was permitted for him. Malik said; The illustration of that is that the price of the slave is one thousand dinars. His master writes him a kitaba for two hundred dinars at his death. The third of the property of his master is one thousand dinars; so that is permitted for him. It is only a bequest which he makes from one third of his property. If the master has left bequests to people; and there is no surplus in the third after the value of the mukatab; one begins with the mukatab because the kitaba is setting free; and setting free has priority over bequests. When those bequests are paid from the kitaba of the mukatab; they follow it. The heirs of the testator have a choice. If they want to give the people with bequests all their bequests and the kitaba of the mukatab is theirs; they have that. If they refuse and hand over the mukatab and what he owes to the people with bequests they can do that; because the third commences with the mukatab and because all the bequests which he makes are as one. If the heirs then say; What our fellow bequeathed was more than one third of his property and he has taken what was not his; Malik said; His heirs choose. It is said to them; Your companion has made the bequests you know about and if you would like to give them to those who are to receive them according to the deceased bequests; then do so. If not; hand over to the people with bequests one third of the total property of the deceased. Malik continued; If the heirs surrender the mukatab to the people with bequests; the people with bequests have what he owes of his kitaba. If the mukatab pays what he owes of his kitaba; they take that in their bequests according to their shares. If the mukatab cannot pay; he is a slave of the people with bequests and does not return to the heirs because they gave him up when they made their choice; and because when he was surrendered to the people with bequests; they were liable. If he died; they would not have anything against the heirs. If the mukatab dies before he pays his kitaba and he leaves property which is more than what he owes; his property goes to the people with bequests. If the mukatab pays what he owes; he is free and his wala returns to the paternal relations of the one who wrote the kitaba for him. Malik spoke about a mukatab who owed his master ten thousand dirhams in his kitaba; and when he died he remitted one thousand dirhams from it. He said; The mukatab is valued and his value is taken into consideration. If his value is one thousand dirhams and the reduction is a tenth of the kitaba; that portion of the slave price is one hundred dirhams. It is a tenth of the price. A tenth of the kitaba is therefore reduced for him. That is converted to a tenth of the price in cash. That is as if he had had all of what he owed reduced for him. Had he done that; only the value of the slave - one thousand dirhams - would have been taken into account in the third of the property of the deceased. If that which he had remitted is half of the kitaba; half the price is taken into account in the third of the property of the deceased. If it is more or less than that; it is according to this reckoning. Malik said; When a man reduces the kitaba of his mukatab by one thousand dirhams at his death from a kitaba of ten thousand dirhams; and he does not stipulate whether it is from the beginning or the end of his kitaba; each instalment is reduced for him by one tenth. Malik said; If a man remits one thousand dirhams from his mukatab at his death from the beginning or end of his kitaba; and the original basis of the kitaba is three thousand dirhams; the mukatab cash value is estimated. Then that value is divided. That thousand which is from the beginning of the kitaba is converted into its portion of the price according to its proximity to the term and its precedence and then the thousand which follows the first thousand is according to its precedence also until it comes to its end; and every thousand is paid according to its place in advancing and deferring the term because what is deferred of that is less in respect of its price. Then it is placed in the third of the deceased according to whatever of the price befalls that thousand according to the difference in preference of that; whether it is more or less; then it is according to this reckoning. Malik spoke about a man who willed a man a fourth of a mukatab or freed a fourth; and then the man died and the mukatab died and left a lot of property; more than he owed. He said; The heirs of the first master and the one who was willed a fourth of the mukatab are given what they are still owed by the mukatab. Then they divide what is left over; and the one willed a fourth has a third of what is left after the kitaba is paid. The heirs of his master gets two-thirds. That is because the mukatab is a slave as long as any of his kitaba remains to be paid. He is inherited from by the possession of his person. Malik said about a mukatab whose master freed him at death; If the third of the deceased will not cover him; he is freed from it according to what the third will cover and his kitaba is decreased according to that. If the mukatab owed five thousand dirhams and his value is two thousand dirhams cash; and the third of the deceased is one thousand dirhams; half of him is freed and half of the kitaba has been reduced for him. Malik said about a man who said in his will; My slave so-and-so is free and write a kitaba for so-and- so; that the setting free had priority over the kitaba. | The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-34989 | Yahya said that Malik related from Muhammad Ibn Umara from Abu Bakr Ibn Hazm that Uthman Ibn Affan said; When boundaries are fixed in land; there is no pre-emption in it. There is no pre-emption in a well or in male palm trees. Malik said; This is what is done in our community. Malik said; There is no pre-emption in a road; whether or not it is practical to divide it. Malik said; What is done in our community is that there is no pre- emption in the courtyard of a house; whether or not it is practical to divide it. Malik spoke about a man who bought into a shared property provided that he had the option of withdrawal and the partners of the seller wanted to take what their partner was selling by pre-emption before the buyer had exercised his option. Malik said; They cannot do that until the buyer has taken possession and the sale is confirmed for him. When the sale is confirmed; they have the right of pre-emption. Malik spoke about a man who bought land and it remained in his hands for some time. Then a man came and saw that he had a share of the land by inheritance. Malik said; If the man right of inheritance is established; he also has a right of preemption. If the land has produced a crop; the crop belongs to the buyer until the day when the right of the other is established; because he has tended what was planted against being destroyed or being carried away by a flood. Malik continued; If the time has been long; or the witnesses are dead or the seller has died; or the buyer has died; or they are both alive and the basis of the sale and purchase has been forgotten because of the length of time; pre- emption is discontinued. A man only takes his right by inheritance which has been established for him. If his situation differs from this; because the sale transaction is recent and he sees that the seller has concealed the price in order to sever his right of pre- emption; the value of the land is estimated; and he buys the land for that price by his right of pre-emption. Then the buildings; plants; or structures which are extra to the land are looked at; so he is in the position of some one who bought the land for a known price; and then after that built on it and planted. The owner of pre-emption takes possession after that is included. Malik said; Pre-emption is applied to the property of the deceased as it is applied to the property of the living. If the family of the deceased fear to break up the property of the deceased; then they share it and sell it; and they have no pre-emption in it. Malik said; There is no pre- emption among us in a slave or a slave-girl or a camel; a cow; sheep; or any animal; nor in clothes or a well which does not have any uncultivated land around it. Pre-emption is in what can be usefully divided; and in land in which boundaries occur. As for what cannot be usefully divided; there is no pre-emption in it. Malik said; Some one who buys land in which people who are present have a right of pre-emption; refers them to the Sultan and either they claim their right or the Sultan surrenders it to him. If he were to leave them; and not refer their situation to the Sultan and they knew about his purchase; and then they left it until a long time had passed and then came demanding their pre-emption; I do not think that they would have it. | The Chapter on Throwing And Land And Property in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35004 | Yahya said that Malik said; No one should make a qirad loan except in coin; because the loan must not be in wares; since loaning wares can only be worked in one of two ways: Either the owner of the wares says to the borrower; Take these wares and sell them. Buy and sell with the capital realized according to qirad. The investor stipulates increase for himself from the sale of his goods and what relieves him of expenses in selling it. Or else he says; Barter with these goods and sell. When you are through; buy for me the like of my goods which I gave you. If there is increase; it is between you and me. It may happen that the investor gives the goods to the agent at a time in which they are in demand and expensive; and then the agent returns them while they are cheap and he might have bought them for only a third of the original price or even less than that. The agent then has a profit of half the amount by which the price of the wares has decreased as his portion of the profit. Or he might take the wares at a time when their price is low; and make use of them until he has a lot of money. Then those wares become expensive and their price rises when he returns them; so he buys them for all that he has so that all his work and concern have been in vain. This is an uncertain transaction and is not good. If; however; that is not known until it has happened; then the wage an agent in qirad would be paid for selling that; is looked at and he is given it for his concern. Then the money is qirad from the day the money became cash and collected as coin and it is returned as a qirad like that. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35013 | Yahya said that Malik spoke about an investor who put qirad money with an agent who bought goods with it; and the investor told him to sell them. The agent said that he did not see any way to sell at that time and they quarrelled about it. He said; One does not look at the statement of either of them. The people of experience and insight concerning such goods are asked about these goods. If they can see anyway of selling them they are sold for them. If they think it is time to wait; they should wait. Malik spoke about a man who took qirad money from an investor and used it and when the investor asked him for his money; he said that he had it in full. When he held him to his settlement he admitted that Such-and-such of it was lost with me; and he named an amount of money. I told you that so that you would leave it with me. Malik said; He does not benefit by denying it after he had confirmed that he had it all. He is answerable by his confession against himself unless he produces evidence about the loss of that property which confirms his statement. If he does not produce an acceptable reason he is answerable by his confession; and his denial does not avail him. Malik said; Similarly; had he said; I have had such-and-such a profit from the capital; and then the owner of the capital asked him to pay him the principal and his profit; and he said that he had not had any profit in it and had said that only so it might be left in his possession; it does not benefit him. He is taken to account for what he affirmed unless he brings acceptable proof of his word; so that the first statement is not binding on him. Malik spoke about an investor who put qirad money with an agent who made a profit with it. The agent said; I took the qirad from you provided that I would have two-thirds. The owner of the capital says; I gave you a qirad provided that you had a third. Malik said; The word is the word of the agent; and he must take an oath on that if what he says resembles the known practice of qirad or is close to it. If he brings a matter which is unacceptable and people do not make qirads like that; he is not believed; and it is judged to be according to how a qirad like it would normally be. Malik spoke about a man who gave a man one hundred dinars as a qirad. He bought goods with it and then went to pay the one hundred dinars to the owner of the goods and found that they had been stolen. The investor says; Sell the goods. If there is anything over; it is mine. If there is a loss; it is against you because you lost it. The agent says; Rather you must fulfil what the seller is owed. I bought them with your capital which you gave me. Malik said; The agent is obliged to pay the price to the seller and the investor is told; If you wish; pay the hundred dinars to the agent and the goods are between you. The qirad is according to what the first hundred was based on. If you wish; you are free of the goods. If the hundred dinars are paid to the agent; it is a qirad according to the conditions of the first qirad. If he refuses; the goods belong to the agent and he must pay their price. Malik spoke about two people in a qirad who settled up and the agent still had some of the goods which he used - threadbare cloth or a waterskin or the like of that. Malik said; Any of that which is insignificant is of no importance and belongs to the agent. I have not heard anyone give a decision calling for the return of that. Anything which has a price is returned. If it is something which has value like an animal; camel; coarse cloth or the like of that which fetches a price; I think that he should return what he has remaining of such things unless the owner overlooks it. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35032 | Yahya related to me from Malik from a reliable source from Amr Ibn Shuayb from his father from his father father that the Messenger of Allah; may Allah bless him and grant him peace; forbade transactions in which nonrefundable deposits were paid. Malik said; That is; in our opinion; but Allah knows best; that for instance; a man buys a slave or slave-girl or rents an animal and then says to the person from whom he bought the slave or leased the animal; I will give you a dinar or a dirham or whatever on the condition that if I actually take the goods or ride what I have rented from you; then what I have given you already goes towards payment of the goods or hire of the animal. If I do not purchase the goods or hire the animal; then what I have given you is yours without liability on your part. Malik said; According to the way of doing things with us there is nothing wrong in bartering an arabic speaking merchant slave for abyssinian slaves or any other type that are not his equal in eloquence; trading; shrewdness; and know-how. There is nothing wrong in bartering one slave like this for two or more other slaves with a stated delay in the terms if he is clearly different. If there is no appreciable difference between the slaves; two should not be bartered for one with a stated delay in the terms even if their racial type is different. Malik said; There is nothing wrong in selling what has been bought in such a transaction before taking possession of all of it as long as you receive the price for it from some one other than the original owner. Malik said; An addition to the price must not be made for a foetus in the womb of its mother when she is sold because that is gharar an uncertain transaction. It is not known whether the child will be male or female; good-looking or ugly; normal or handicapped; alive or dead. All these things will affect the price. Malik said that in a transaction where a slave or slave-girl was bought for one hundred dinars with a stated credit period that if the seller regretted the sale there was nothing wrong in him asking the buyer to revoke it for ten dinars which he would pay him immediately or after a period and he would forgo his right to the hundred dinars which he was owed. Malik said; However; if the buyer regrets and asks the seller to revoke the sale of a slave or slave-girl in consideration of which he will pay an extra ten dinars immediately or on credit terms; extended beyond the original term; that should not be done. It is disapproved of because it is as if; for instance; the seller is buying the one hundred dinars which is not yet due on a year credit term before the year expires for a slave-girl and ten dinars to be paid immediately or on credit term longer than the year. This falls into the category of selling gold for gold when delayed terms enter into it. Malik said that it was not proper for a man to sell a slave-girl to another man for one hundred dinars on credit and then to buy her back for more than the original price or on a credit term longer than the original term for which he sold her. To understand why that was disapproved of in that case; the example of a man who sold a slave-girl on credit and then bought her back on a credit term longer than the original term was looked at. He might have sold her for thirty dinars with a month to pay and then buy her back for sixty dinars with a year or half a year to pay. The outcome would only be that his goods would have returned to him just like they were and the other party would have given him thirty dinars on a month credit against sixty dinars on a year or half a year credit. That was not to be done. | The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35035 | Yahya related to me from Malik from Yahya Ibn Said from Salim Ibn Abdullah that Abdullah Ibn Umar sold one of his slaves for eight hundred dirhams with the stipulation that he was not responsible for defects. The person who bought the slave complained to Abdullah Ibn Umar that the slave had a disease which he had not told him about. They argued and went to Uthman Ibn Affan for a decision. The man said; He sold me a slave with a disease which he did not tell me about. Abdullah said; I sold to him with the stipulation that I was not responsible. Uthman Ibn Affan decided that Abdullah Ibn Umar should take an oath that he had sold the slave without knowing that he had any disease. Abdullah Ibn Umar refused to take the oath; so the slave was returned to him and recovered his health in his possession. Abdullah sold him afterwards for 1500 dirhams. Malik said; The generally agreed upon way of doing things among us about a man who buys a female slave and she becomes pregnant; or who buys a slave and then frees him; or if there is any other such matter which has already happened so that he cannot return his purchase; and a clear proof is established that there was a fault in that purchase when it was in the hands of the seller or the fault is admitted by the seller or someone else; is that the slave or slave-girl is assessed for its value with the fault it is found to have had on the day of purchase and the buyer is refunded;from what he paid;the difference between the price of a slave who is sound and a slave with such a defect. Malik said; The generally agreed upon way of doing things among us regarding a man who buys a slave and then finds out that the slave has a defect for which he can be returned and meanwhile another defect has happened to the slave whilst in his possession; is that if the defect which occurred to the slave in his possession has harmed him; like loss of a limb; loss of an eye; or something similar; then he has a choice. If he wants; he can have the price of the slave reduced commensurate with the defect he bought him with according to the prices on the day he bought him; or if he likes; he can pay compensation for the defect which the slave has suffered in his possession and return him. The choice is up to him. If the slave dies in his possession; the slave is valued with the defect which he had on the day of his purchase. It is seen what his price would really have been. If the price of the slave on the day of purchase without fault was 100 dinars; and his price on the day of purchase with fault would have been 80 dinars; the price is reduced by the difference. These prices are assessed according to the market value on the day the slave was purchased. Malik said; The generally agreed upon way of doing things among us is that if a man returns a slave girl in whom he has found a defect and he has already had intercourse with her; he must pay what he has reduced of her price if she was a virgin. If she was not a virgin; there is nothing against his having had intercourse with her because he had charge of her. Malik said; The generally agreed upon way of doing things among us regarding a person; whether he is an inheritor or not; who sells a slave; slave-girl; or animal without a liability agreement is that he is not responsible for any defect in what he sold unless he knew about the fault and concealed it. If he knew that there was a fault and concealed it; his declaration that he was free of responsibility does not absolve him; and what he sold is returned to him. Malik spoke about a situation where a slave-girl was bartered for two other slave-girls and then one of the slave-girls was found to have a defect for which she could be returned. He said; The slave-girl worth two other slave- girls is valued for her price. Then the other two slave-girls are valued; ignoring the defect which the one of them has. Then the price of the slave-girl sold for two slave-girls is divided between them according to their prices so that the proportion of each of them in her price is arrived at - to the higher priced one according to her higher price; and to the other according to her value. Then one looks at the one with the defect; and the buyer is refunded according to the amount her share is affected by the defect; be it little or great. The price of the two slave-girls is based on their market value on the day that they were bought. Malik spoke about a man who bought a slave and hired him out on a long-term or short-term basis and then found out that the slave had a defect which necessitated his return. He said that if the man returned the slave because of the defect; he kept the hire and revenue. This is the way in which things are done in our city. That is because; had the man bought a slave who then built a house for him; and the value of the house was many times the price of the slave; and he then found that the slave had a defect for which he could be returned; and he was returned; he would not have to make payment for the work the slave had done for him. Similarly; he would keep any revenue from hiring him out; because he had charge of him. This is the way of doing things among us. Malik said; The way of doing things among us when someone buys several slaves in one lot and then finds that one of them has been stolen; or has a defect; is that he looks at the one he finds has been stolen or the one in which he finds a defect. If he is the pick of those slaves; or the most expensive; or it was for his sake that he bought them; or he is the one in whom people see the most excellence; then the whole sale is returned. If the one who is found to be stolen or to have a defect is not the pick of the slaves; and he did not buy them for his sake; and there is no special virtue which people see in him; the one who is found to have a defect or to have been stolen is returned as he is; and the buyer is refunded his portion of the total price. | The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35087 | Yahya related to me from Malik that he had heard that Muhammad Seereen used to say; Do not sell grain on the ears until it is white. Malik said; If someone buys food for a known price to be delivered at a stated date; and when the date comes; the one who owes the food says; I do not have any food; sell me the food which I owe you with delayed terms. The owner of the food says; This is not good; because the Messenger of Allah; may Allah bless him and grant him peace; forbade selling food until the deal was completed. The one who owes the food says to his creditor; Sell me any kind of food on delayed terms until I discharge the debt to you. This is not good because he gives him food and then he returns it to him. The gold which he gave him becomes the price of that which is his right against him and the food which he gave him becomes what clears what is between them. If they do that; it becomes the sale of food before the deal is complete. Malik spoke about a man who was owed food which he had purchased from a man and this man was owed the like of that food by another man. The one who owed the food said to his creditor; I will refer you to my debtor who owes me the same amount of food as I owe you; so that you may obtain the food which I owe you. Malik said; If the man who had to deliver the food; had gone out; and bought the food to pay off his creditor; that is not good. That is selling food before taking possession of it. If the food is an advance which falls due at that particular time; there is no harm in paying off his creditor with it because that is nota sale. It is not halal to sell food before receiving it in full since the Messenger of Allah; may Allah bless him and grant him peace; forbade that. However; the people of knowledge agree that there is no harm in partnership; transfer of responsibility and revocation in sales of food and other goods. Malik said; That is because the people of knowledge consider it as a favour rendered. They do not consider it as a sale. It is like a man lending light dirhams. He is then paid back in dirhams of full weight; and so gets back more than he lent. That is halal for him and permitted. Had a man bought defective dirhams from him as being the full weight; that would not be halal. Had it been stipulated to him that he lend full weight in dirhams; and then he gave faulty ones; that would not be halal for him. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik | |
| MuwataMalik-017-001-35088 | Malik said; Another example of that is that the Messenger of Allah; may Allah bless him and grant him peace; forbade the sale called muzabana and granted an indulgence in the ariya for computing the equivalent in dates. It was distinguished between them that the muzabana-sale was based on shrewdness and trade; and the ariya sale was based on a favour rendered; and there was no shrewdness in it. Malik said; A man must not buy food for a fourth; a third; or a fraction of a dirham on the basis that he be given that food on credit. There is no harm in a man buying food for a fraction of a dirham on credit and then he gives a dirham and takes goods with what remains of his dirham because he gave the fraction he owed as silver; and took goods to make up the rest of his dirham. There is no harm in that transaction. Malik said; There is no harm in a man placing a dirham with another man and then taking from him known goods for a fourth; third; or a known fraction. If there was not a known price on the goods and the man said; I will take them from you for the price of each day; this is not halal because there is uncertainty. It might be less one time; and more another time; and they would not part with a known sale. Malik said; If someone sells some food without measuring precisely and does not exclude any of it from the sale and then it occurs to him to buy some of it; it is not good for him to buy any of it except what it would be permitted for him to exclude from it. That is a third or less. If it is more than a third; it becomes muzabana and is disapproved. He must only purchase from what he would be permitted to exclude; and he is only permitted to exclude a third or less than that. This is the way of doing things in which there is no dispute with us. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of The Oath of Qasama in Muwata Malik | |
| MuwataMalik-017-001-35096 | Yahya related to me from Malik from Ibn Shihab that Said Ibn AlMusayab said; There is no usury in animals. There are three things forbidden in animals: Almadamin; Almalaqih and habal Alhabala. Almadamin is the sale of what is in the wombs of female camels. Almalaqih is the sale of the breeding qualities of camels i.e. for stud. Malik said; No one should buy a specified animal when it is concealed from him or in another place; even if he has already seen it; very recently or not so recently; and was pleased enough with it to pay its price in cash. Malik said; That is disapproved of because the seller makes use of the price and it is not known whether or not those goods are found to be as the buyer saw them or not. For that reason; it is disapproved of. There is no harm in it if it is described and guaranteed. | The Chapter on Financial Transactions And Gold in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35101 | Yahya related to me from Malik from Ibn Shihab from Abu Bakr Ibn Abdulrahman Ibn AlHarith Ibn Hisham from Abu Masud AlAnsari that the Messenger of Allah; may Allah bless him and grant him peace; forbade the sale price of a dog; the earnings of a prostitute and the earnings of a fortune teller. By the earnings of a prostitute he meant what a woman was given for fornication. The earnings of a fortune teller were what he was given to tell a fortune. Malik said; I disapprove of the price of a dog; whether it is a hunting dog or otherwise because the Messenger of Allah; may Allah bless him and grant him peace; forbade the price of a dog. | The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35107 | Yahya related to me from Malik that he had heard that AlQasim Ibn Muhammad was asked about a man who bought goods for 10 dinars cash or fifteen dinars on credit. He disapproved of that and forbade it. Malik said that if a man bought goods from a man for either 10 dinars or 15 dinars on credit; that one of the two prices was obliged on the buyer. It was not to be done because if he postponed paying the ten; it would be 15 on credit; and if he paid the ten; he would buy with it what was worth fifteen dinars on credit. Malik said that it was disapproved of for a man to buy goods from someone for either a dinar cash or for a described sheep on credit and that one of the two prices was obliged on him. It was not to be done because the Messenger of Allah; may Allah bless him and grant him peace; forbade two sales in one sale. This was part of two sales in the one sale. Malik spoke about a man saying to another; I will either buy these fifteen sa of ajwa dates from you; or these ten sa of sayhani dates or I will buy these fifteen sa of inferior wheat or these ten sa of Syrian wheat for a dinar; and one of them is obliged to me. Malik said that it was disapproved of and was not halal. That was because he obliged him ten sa of sayhani; and left them and took fifteen sa of ajwa; or he was obliged fifteen sa of inferior wheat and left them and took ten sa of Syrian wheat. This was also disapproved of; and was not halal. It resembled what was prohibited in the way of two sales in one sale. It was also included under the prohibition against buying two for one of the same sort of food. | The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35108 | Yahya related to me from Malik from Abu Hazim Ibn Dinar from Said Ibn AlMusayab that the Messenger of Allah; may Allah bless him and grant him peace; forbade the sale with uncertainty in it. Malik said; An example of one type of uncertain transaction and risk is that a man intends the price of a stray animal or escaped slave to be fifty dinars. A man says; I will take him from you for twenty dinars. If the buyer finds him; thirty dinars goes from the seller; and if he does not find him; the seller takes twenty dinars from the buyer. Malik said; There is another fault in that. If that stray is found; it is not known whether it will have increased or decreased in value or what defects may have befallen it. This transaction is greatly uncertain and risky. Malik said; According to our way of doing things; one kind of uncertain transaction and risk is selling what is in the wombs of females - women and animals - because it is not known whether or not it will come out; and if it does come out; it is not known whether it will be beautiful or ugly; normal or disabled; male or female. All that is disparate. If it has that; its price is such-and-such; and if it has this; its price is such-and-such. Malik said; Females must not be sold with what is in their wombs excluded. That is that; for instance; a man says to another; The price of my sheep which has much milk is three dinars. She is yours for two dinars while I will have her future offspring. This is disapproved because it is an uncertain transaction and a risk. Malik said; It is not halal to sell olives for olive oil or sesame for sesame oil; or butter for ghee because muzabana comes into that; because the person who buys the raw product for something specified which comes from it; does not know whether more or less will come out of that; so it is an uncertain transaction and a risk. Malik said; A similar case is the selling of ben-nuts for ben-nut oil. This is an uncertain transaction because what comes from the ben-nut is ben-oil. There is no harm in selling ben-nuts for perfumed Bin because perfumed Bin has been perfumed; mixed and changed from the state of raw ben-nut oil. Malik; speaking about a man who sold goods to a man on the provision that there was to be no loss for the buyer; i.e. if the buyer could not re-sell the goods they could go back to the seller ; said; This transaction is not permitted and it is part of risk. The explanation of why it is so; is that it is as if the seller hired the buyer for the profit if the goods make a profit. If he sells the stock at a loss; he has nothing; and his efforts are not compensated. This is not good. In such a transaction; the buyer should have a wage according to the work that he has contributed. Whatever there is of loss or profit in those goods is for and against the seller. This is only when the goods are gone and sold. If they do not go; the transaction between them is null and void. Malik said; As for a man who buys goods from a man and he concludes the sale and then the buyer regrets and asks to have the price reduced and the seller refuses and says; Sell it and I will compensate you for any loss. There is no harm in this because there is no risk. It is something he proposes to him; and their transaction was not based on that. That is what is done among us. | The Chapter on Financial Transaction And Partnership in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35110 | Yahya related to me; that Malik said; The generally agreed on way of doing things among us about a man buying cloth in one city; and then taking it to another city to sell as a murabaha; is that he is not reckoned to have the wage of an agent; or any allowance for ironing; folding; straightening; expenses; or the rent of a house. As for the cost of transporting the drapery; it is included in the basic price; and no share of the profit is allocated to it unless the agent tells all of that to the investor. If they agree to share the profits accordingly after knowledge of it; there is no harm in that. Malik said; As for bleaching; tailoring; dyeing; and such things; they are treated in the same way as drapery. The profit is reckoned in them as it is reckoned in drapery goods. So if he sells the drapery goods without clarifying the things we named as not getting profit; and if the drapery has already gone; the transport is to be reckoned; but no profit is given. If the drapery goods have not gone the transaction between them is null and void unless they make a new mutual agreement on what is to be permitted between them. Malik spoke about an agent who bought goods for gold or silver; and the exchange rate on the day of purchase was ten dirhams to the dinar. He took them to a city to sell murabaha; or sold them where he purchased them according to the exchange rate of the day on which he sold them. If he bought them for dirhams and he sold them for dinars; or he bought them for dinars and he sold them for dirhams; and the goods had not gone then he had a choice. If he wished; he accepted to sell the goods and if he wished; he left them. If the goods had been sold; he had the price for which the salesman bought them; and the salesman was reckoned to have the profit on what they were bought for; over what the investor gained as profit. Malik said; If a man sells goods worth one hundred dinars for one hundred and ten; and he hears after that they are worth ninety dinars; and the goods have gone; the seller has a choice. If he likes; he has the price of the goods on the day they were taken from him unless the price is more than the price for which he was obliged to sell them in the first place; and he does not have more than that - and it is one hundred and ten dinars. If he likes; it is counted as profit against ninety unless the price his goods reached was less than the value. He is given the choice between what his goods fetch and the capital plus the profit; which is ninety-nine dinars. Malik said; If someone sells goods in murabaha and he says; It was valued at one hundred dinars to me. Then he hears later on; that it was worth one hundred and twenty dinars; the customer is given the choice. If he wishes; he gives the salesman the value of the goods on the day he took them; and if he wishes; he gives the price for which he bought them according to the reckoning of what profit he gives him; as far as it goes; unless that is less than the price for which he bought them; for he should not give the owner of the goods a loss from the price for which he bought them because he was satisfied with that. The owner of the goods came to seek extra; so the buyer has no argument against the salesman in that to make a reduction from the first price for which he bought it according to the list of contents. | The Chapter on Financial Transaction And Lands in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35119 | Malik 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-017-001-35121 | Malik related to me from Yahya Ibn Said from Abu Bakr Ibn Muhammad Ibn Amr Ibn Hazm from Umar Ibn Abdal-Aziz from Abu Bakr Ibn Abdulrahman Ibn AlHarith Ibn Hisham from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; said; If anyone goes bankrupt; and a man finds his own property intact with him; he is more entitled to it than anyone else. Malik spoke about a man who sold a man wares; and the buyer went bankrupt. He said; The seller takes whatever of his goods he finds. If the buyer has sold some of them and distributed them; the seller of the wares is more entitled to them than the creditors. What the buyer has distributed does not prevent the seller from taking whatever of it he finds. It is the seller right if he has received any of the price from the buyer and he wants to return it to take what he finds of his wares; and in what he does not find; he is like the creditors. Malik spoke about some one who bought spun wool or a plot of land; and then did some work on it; like building a house on the plot of land or weaving the spun wool into cloth. Then he went bankrupt after he had bought it; and the original owner of the plot said; I will take the plot and whatever structure is on it. Malik said; That structure is not his. However; the plot and what is in it that the buyer has improved is appraised. Then one sees what the price of the plot is and how much of that value is the price of the structure. They are partners in that. The owner of the plot has as much as his portion; and the creditors have the amount of the portion of the structure. Malik said; The explanation of that is that the value of it all is fifteen hundred dirhams. The value of the plot is five hundred dirhams; and the value of the building is one thousand dirhams. The owner of the plot has a third; and the creditors have two-thirds. Malik said; It is like that with spinning and other things of the same nature in these circumstances and the buyer has a debt which he cannot pay. This is the behaviour in such cases. Malik said; As for goods which have been sold and which the buyer does not improve; but those goods sell well and have gone up in price; so their owner wants them and the creditors also want to seize them; then the creditors choose between giving the owner of the goods the price for which he sold them and not giving him any loss and surrendering his goods to him. If the price of the goods has gone down; the one who sold them has a choice. If he likes; he can take his goods and he has no claim to any of his debtor property; and that is his right. If he likes; he can be one of the creditors and take a portion of his due and not take his goods. That is up to him. Malik said about someone who bought a slave-girl or animal and she gave birth in his possession and the buyer went bankrupt; The slave-girl or the animal and the offspring belong to the seller unless the creditors desire it. In that case they give him his complete due and they take it. | The Chapter on Financial Transaction And Lands in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
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