Respons
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The word Respons is a stemmed form of the following words:
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Respons References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat AlAnam Ayah 66 | Surat AlAnam | -0.32 | 67 | Reject truth, Arrang affair, Truth respons, Respons arrang | وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ قُلْ لَسْتُ عَلَيْكُمْ بِوَكِيلٍ | But thy people reject this, though it is the truth. Say: "Not mine is the responsibility for arranging your affairs; | |
| Surat AlShuara Ayah 216 | Surat AlShuara | -0.015 | 43 | Free respons, Disobei free | فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِمَّا تَعْمَلُونَ | Then if they disobey thee, say: "I am free (of responsibility) for what ye do!" | |
| Surat AlNisa Ayah 84 | Surat AlNisa | 0.014 | 92 | Art held, Rous believ, Unbeliev strongest, Believ restrain, Furi unbeliev, Respons thyself, Held respons, Restrain furi, Strongest punish | فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ عَسَى اللَّهُ أَنْ يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنْكِيلًا | Then fight in Allah's cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment. | |
| Surat AlBaqara Ayah 139 | Surat AlBaqara | 0.064 | 87 | Lord lord, Disput lord, Lord respons, Respons do, Sincer faith, Do sincer | قُلْ أَتُحَاجُّونَنَا فِي اللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ | Say: Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him? | |
| Surat Yunus Ayah 41 | Surat Yunus | 0.078 | 49 | Charg falsehood, Free respons, Falsehood free | وَإِنْ كَذَّبُوكَ فَقُلْ لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ أَنْتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِمَّا تَعْمَلُونَ | If they charge thee with falsehood, say: "My work to me, and yours to you! ye are free from responsibility for what I do, and I for what ye do!" | |
| Surat AlAnam Ayah 69 | Surat AlAnam | 0.23 | 67 | Account respons, Fall righteou, Mind fear, Righteous duti, Fall righteous, Remind fear, Duti remind, Respons fall | وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَلَكِنْ ذِكْرَى لَعَلَّهُمْ يَتَّقُونَ | On their account no responsibility falls on the righteous, but (their duty) is to remind them, that they may (learn to) fear Allah. | |
| Surat AlShura Ayah 15 | Surat AlShura | 0.39 | 47 | Lord lord, Final goal, Vain desir, Art commanded, Command judg, Lord respons, Faith stand, Deed content, Stand steadfast, Book command, Justli lord, Judg justli, Commanded vain, Art command, Steadfast art, Respons deeds, Content bring, Desir book, R book, Reason faith, Li lord, Deeds deed, Bring final | فَلِذَلِكَ فَادْعُ وَاسْتَقِمْ كَمَا أُمِرْتَ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَقُلْ آمَنْتُ بِمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ اللَّهُ رَبُّنَا وَرَبُّكُمْ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ اللَّهُ يَجْمَعُ بَيْنَنَا وَإِلَيْهِ الْمَصِيرُ | Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded, nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord: for us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) Final Goal. | |
| Surat AlNoor Ayah 54 | Surat AlNoor | 0.61 | 102 | Obei obei, Clear messag, Messenger duti, Duti preach, Preach clear, Guidanc messenger, Duti obei, Obei guidanc, Obei respons, Respons duti | قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ وَإِنْ تُطِيعُوهُ تَهْتَدُوا وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ | Say: "Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message). |
In Hadith Text Books
Respons In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-1237 | Narrated Abdullah Bin Umar: Allah Messenger ﷺ said; Surely! Everyone of you is a guardian and is responsible for his charges: The Imam ruler of the people is a guardian and is responsible for his subjects; a man is the guardian of his family household and is responsible for his subjects; a woman is the guardian of her husband home and of his children and is responsible for them; and the slave of a man is a guardian of his master property and is responsible for it. Surely; everyone of you is a guardian and responsible for his charges. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on Obey Allah and obey the Messenger and those of you who are in authority in Sahih AlBukhari | |
| SahihAlBukhari-017-001-1313 | Narrated Abdullah Bin Umar: It was said to Umar; Will you appoint your successor? Umar said; If I appoint a Caliph as my successor it is true that somebody who was better than I i.e.; Abu Bakr did so; and if I leave the matter undecided; it is true that somebody who was better than I i.e.; Allah Messenger ﷺ did so. On this; the people praised him. Umar said; People are of two kinds: Either one who is keen to take over the Caliphate or one who is afraid of assuming such a responsibility. I wish I could be free from its responsibility in that I would receive neither reward nor retribution I wont bear the burden of the caliphate in my death as I do in my life. | The Chapter on Life And Death And Caliph in HodHood Indexing, Chapter on The appointment of a caliph in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3576 | Narrated Abdullah Bin Umar: The Prophet ﷺ said; Everyone of you is a guardian and everyone of you is responsible for his wards. A ruler is a guardian and is responsible for his subjects ; a man is a guardian of his family and responsible for them ; a wife is a guardian of her husband house and she is responsible for it ; a slave is a guardian of his master property and is responsible for that. Beware! All of you are guardians and are responsible for your wards. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on Ward off from yourself and your families a Fire whose fuel is men and stones in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3588 | Narrated Ibn Umar: The Prophet ﷺ said; All of you are guardians and are responsible for your wards. The ruler is a guardian and the man is a guardian of his family; the lady is a guardian and is responsible for her husband house and his offspring; and so all of you are guardians and are responsible for your wards. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on The woman is a guardian in her husband house in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4068 | Narrated Ibn Umar: I heard Allah Messenger ﷺ saying; All of you are guardians and responsible for your charges: the Ruler i.e. Imam is a guardian and responsible for his subjects; and a man is a guardian of his family and is responsible for his charges; and a lady is a guardian in the house of her husband and is responsible for her charge; and a servant is a guardian of the property of his master and is responsible for his charge. I think he also said; And a man is a guardian of the property of his father. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on The explanantion of the Statement of Allah Taala After payment of legacies that they may have bequeathed or debts in Sahih AlBukhari | |
| SahihAlBukhari-017-001-448 | Narrated Ibn Umar: I heard Allah Messenger ﷺ saying; All of you are Guardians. Yunis said: Ruzaiq Bin Hukaim wrote to Ibn Shihab while I was with him at Wadi AlQura saying; Shall I lead the Jumua prayer? Ruzaiq was working on the land i.e. farming and there was a group of Sudanese people and some others with him; Ruzaiq was then the Governor of Aila. Ibn Shihab wrote to Ruzaiq ordering him to lead the Jumua prayer and telling him that Salim told him that Abdullah Bin Umar had said; I heard Allah Apostle saying; All of you are guardians and responsible for your wards and the things under your care. The Imam i.e. ruler is the guardian of his subjects and is responsible for them and a man is the guardian of his family and is responsible for them. A woman is the guardian of her husband house and is responsible for it. A servant is the guardian of his master belongings and is responsible for them. I thought that he also said; A man is the guardian of his father property and is responsible for it. All of you are guardians and responsible for your wards and the things under your care. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on To offer Jumuah prayer and Khutba in villages and towns in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4865 | Narrated Abdullah Bin Umar: I heard Allah Messenger ﷺ saying; Everyone of you is a guardian; and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband house and is responsible for it; and a servant is a guardian of his master property and is responsible for it. I heard that from Allah Messenger ﷺ and I think that the Prophet ﷺ also said; A man is a guardian of is father property and is responsible for it; so all of you are guardians and responsible for your wards and things under your care. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on A slave is a guardian of the property of his master in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4879 | Narrated AlHasan AlBasri: By Allah; AlHasan Bin Ali led large battalions like mountains against Muawiya. Amr Bin AlAs said to Muawiya ; I surely see battalions which will not turn back before killing their opponents. Muawiya who was really the best of the two men said to him; O Amr! If these killed those and those killed these; who would be left with me for the jobs of the public; who would be left with me for their women; who would be left with me for their children? Then Muawiya sent two Quraishi men from the tribe of Abd i-Shams called Abdulrahman Bin Sumura and Abdullah Bin Amir Bin Kuraiz to AlHasan saying to them; Go to this man i.e. AlHasan and negotiate peace with him and talk and appeal to him. So; they went to AlHasan and talked and appealed to him to accept peace. AlHasan said; We; the offspring of Abdul Muttalib; have got wealth and people have indulged in killing and corruption and money only will appease them. They said to AlHasan; Muawiya offers you so and so; and appeals to you and entreats you to accept peace. AlHasan said to them; But who will be responsible for what you have said? They said; We will be responsible for it. So; whatever AlHasan asked they said; We will be responsible for it for you. So; AlHasan concluded a peace treaty with Muawiya. AlHasan AlBasri said: I heard Abu Bakr saying; I saw Allah Messenger ﷺ on the pulpit and AlHasan Bin Ali was by his side. The Prophet ﷺ was looking once at the people and once at AlHasan Bin Ali saying; This son of mine is a Saiyid i.e. a noble and may Allah make peace between two big groups of Muslims through him. | The Chapter on Quraish Arab Tribe in HodHood Indexing, Chapter on This son of mine is Sayid in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4931 | Narrated Abdullah: Allah Messenger ﷺ said; Everyone of you is a guardian and is responsible for his charges. The ruler who has authority over people; is a guardian and is responsible for them; a man is a guardian of his family and is responsible for them; a woman is a guardian of her husband house and children and is responsible for them; a slave Abu is a guardian of his master property and is responsible for it; so all of you are guardians and are responsible for your charges. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on It is dislike to look down upon a slave in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4934 | Narrated Abdullah Bin Umar: That he heard Allah Messenger ﷺ saying; Everyone of you is a guardian and is responsible for his charge; the ruler is a guardian and is responsible for his subjects; the man is a guardian in his family and responsible for his charges; a woman is a guardian of her husband house and responsible for her charges; and the servant is a guardian of his master property and is responsible for his charge. I definitely heard the above from the Prophet ﷺ and think that the Prophet ﷺ also said; A man is a guardian of his father property and responsible for his charges; so everyone of you is a guardian and responsible for his charges. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on The slave is a guardian of the property of his master in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4991 | Narrated Muhammad Bin Amr AlAslami that his father Hamza said: Umar ra sent him i.e. Hamza as a Sadaqa / Zakat collector. A man had committed illegal sexual intercourse with the slave girl of his wife. Hamza took personal sureties for the adulterer till they came to Umar. Umar had lashed the adulterer one hundred lashes. Umar confirmed their claim that the adulterer had already been punished and excused him because of being Ignorant.Jarir AlAshath said to Ibn Masud regarding renegades i.e.; those who became infidels after embracing Islam ; Let them repent and take personal sureties for them. They repented and their relatives stood sureties for them.According to Hammad; if somebody stands surety for another person and that person dies; the person giving surety will be released from responsibility. According to AlHakam; his responsibilities continues. | The Chapter on Fornication And Adultery And Charity in HodHood Indexing, Chapter on AlKafala in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17384 | Sulaiman Bin Buraida reported on the authority of his father that Ma; iz Bin Malik came to Allah Apostle ﷺ and said to him: Messenger of Allah; purify me; whereupon he said: Woe be upon you; go back; ask forgiveness of Allah and turn to Him in repentance. He the narrator said that he went back not far; then came and said: Allah Messenger; purify me. whereupon Allah Messenger ﷺ said: Woe be upon you; go back and ask forgiveness of Allah and turn to Him in repentance. He the narrator said that he went back not far; when he came and said: Allah Messenger; purify me. Allah Apostle ﷺ said as he had said before. When it was the fourth time; Allah Messenger may; ﷺ said: From what am I to purify you? He said: From adultery; Allah Messenger ﷺ asked if he had been mad. He was informed that he was not mad. He said: Has he drunk wine? A person stood up and smelt his breath but noticed no smell of wine. Thereupon Allah Messenger ﷺ said: Have you committed adultery? He said: Yes. He made pronouncement about him and he was stoned to death. The people had been divided into two groups about him Maiz. One of them said: He has been undone for his sins had encompassed him; whereas another said: There is no repentance more excellent than the repentance of Maiz; for he came to Allah Apostle ﷺ and placing his hand in his in the Holy Prophets hand said: Kill me with stones. This controversy about Maiz remained for two or three days. Then came Allah Messenger ﷺ to them his Companions as they were sitting. He greeted them with salutation and then sat down and said: Ask forgiveness for Maiz Bin Malik. They said: May Allah forgive Maiz Bin Malik. Thereupon Allah Messenger ﷺ said: He Maiz has made such a repentance that if that were to be divided among a people; it would have been enough for all of them. He the narrator said: Then a woman of Ghamid; a branch of Azd; came to him and said: Messenger of of Allah; purify me; whereupon he said: Woe be upon you; go back and beg forgiveness from Allah and turn to Him in repentance. She said: I find that you intend to send me back as you sent back Maiz. Bin Malik. He the Holy; Prophet said: What has happened to you? She said that she had become pregnant as a result of fornication. He the Holy Prophet said: Is it you who has done that ? She said: Yes. He the Holy Prophet said to her: You will not be punished until you deliver what is there in your womb. One of the Ansar became responsible for her until she was delivered of the child. He that Ansari came to Allah Apostle ﷺ and said the woman of Ghamid has given birth to a child. He the Holy Prophet said: In that case we shall not stone her and so leave her infant with none to suckle him. One of the Ansar got up and said: Allah Apostle; let the responsibility of his suckling be upon me. She was then stoned to death. | The Chapter on Fornication And Adultery And Theft in HodHood Indexing, Chapter on 5 in Sahih Muslim | |
| SahihMuslim-017-001-18607 | It is narrated on the authority of Abdullah Bin Masud that some people said to the Messenger of Allah ﷺ : Messenger of Allah; would we be held responsible for our deeds committed in the state of ignorance before embracing Islam ? Upon his he the Holy Prophet remarked: He who amongst you performed good deeds in Islam; He would not be held responsible for them misdeeds which he committed in ignorance and he who committed evil even after embracing Islam would be held responsible or his misdeeds that he committed in the state of ignorance as well as in that of Islam. | The Chapter on Pre-Islam And Chiefs Embracing Islam in HodHood Indexing, Chapter on 53 in Sahih Muslim | |
| SahihMuslim-017-001-18608 | It is narrated on the authority of Abdullah Bin Masud: We once said: Messenger of Allah; would we be held responsible for our deeds committed in the state of ignorance? He the Holy Prophet observed: He who did good deeds in Islam would not be held responsible for what he did in the state of ignorance; but he who committed evil after having come within the fold of Islam would be held responsible for his previous and later deeds. | The Chapter on Ghifar Arabi Tribe in HodHood Indexing, Chapter on 53 in Sahih Muslim | |
| SahihMuslim-017-001-19185 | Abu Nadra reported: We were in the company of Jabir Bin Abdullah that he said it may happen that the people of Iraq may not send their qafiz and dirhams their measures of food stuff and their money. We said: Who would be responsible for it? He said: The non-Arabs would prevent them. He again said: There is the possibility that the people of Syria may not send their dinars and mudds. We said: Who would be responsible for it? He said this prevention would be made by the Romans. He Jabir Bin Abdullah kept quiet for a while and then reported Allah Messenger ﷺ having said there would be a caliph in the last period of my Ummah who would freely give handfuls of wealth to the people without counting it. I said to Abu Nadra and Abu AlAla: Do you mean Umar Bin Abd AlAziz? They said: No he would be Imam Mahdi. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on 18 in Sahih Muslim | |
| SahihMuslim-017-001-19929 | Abu Saeed Khudri reported: I was sitting in Medina in the company of the Ansar when Abu Mousa came trembling with fear. We said to him: What is the matter? He said: Umar Allah be pleased with him sent for me. I went to him and paid him salutation thrice at his door but he made no response to me and so I came back. Thereupon he Umar said: What stood in your way that you did not turn up? I said: I did come to you and paid you salutations at your door three times but I was not given any response; so I came back as the Messenger of Allah ﷺ has said: When any one of you seeks permission three times and he is not granted permission; he should come back. Umar said: Bring a witness to support that you say; otherwise I shall take you to task. Ubay Bin Kaab said: None should stand with him as a witness but the youngest amongst the people. Abu Saeed said: I am the youngest amongst the people; whereupon he said: Then you go with him to support his contention. | The Chapter on Tamim Arab Tribe in HodHood Indexing, Chapter on 7 in Sahih Muslim | |
| SahihMuslim-017-001-21188 | Ibrahim AlTaimi reported on the authority of his father: Ali Bin Abu Talib Allah be pleased with him addressed us and said: He who thinks that we the members of the Prophet family read anything else besides the Book of Allah and this Sahifa and he said that Sahifa was tied to the scabbard of the sword tells a lie. This Sahifa contains problems pertaining to the ages of the camels and the recompense of the injuries; and it also records the words of the Prophet ﷺ : Medina is a sacred territory from Ayr to Thaur it is most probably Uhud. He who innovates an act or practice or gives protection to an innovator; there is a curse of Allah and that of His angels and that of the whole humanity upon him. Allah will not accdpt from him as a recompense any obligatory act or supererogatory act; and the responsibility of the Muslims is a joint responsibility; even the lowest in rank can undertake the responsibility on behalf of others ; and he who claims anyone else as his father besides his own father or makes one his ally other than the one who freed him ; there is a curse of Allah. that of His angels and that of the wholemankind upon him. Allah will not accept the obligatory act of the supererogatery act as a recompense from him. | The Chapter on Arab Tribes, The Desert And Bedouins in HodHood Indexing, Chapter on 5 in Sahih Muslim | |
| SahihMuslim-017-001-23323 | Umar Bin AlKhattab reported: The Messenger of Allah ﷺ said: When the Muadhdhin says: Allah is the Greatest; Allah is the Greatest; and one of you should make this response: Allah is the Greatest; Allah is the Greatest; and when the Muadhdhin says: I testify that there is no god but Allah; one should respond: I testify that there is no god but Allah; and when he says: I testify that Muhammad is the Messenger of Allah; one should make a response: I testify that Muhammad is Allah Messenger. When he the Muadhdhin says: Come to prayer; one should make a response: There is no might and no power except with Allah. When he the Muadhdhin says: Come to salvation; one should respond: There is no might and no power except with Allah; and when he the Muadhdhin says: Allah is the Greatest; Allah is the Greatest; then make a response: Allah is the Greatest; Allah is the Greatest. When he the Muadhdhin says: There is no god but Allah; and he who makes a re- sponse from the heart: There is no god but Allah; he will enter Paradise. | The Chapter on Arab Tribes Ad The Day Of Pardon in HodHood Indexing, Chapter on 7 in Sahih Muslim |
In Sunan AlTermithi
In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-14849 | The Chapter on Financial Transaction And Food in HodHood Indexing, Chapter on Charity For The One Who Undertakes A Financial Responsibility in Sunan AlNasai | ||
| SunanAlNasai-017-001-14850 | It was narrated that Qubaisah Bin Mukhariq said: I undertook a financial responsibility; then I came to the Prophet and asked him for help concerning that. He said: Hold on; o Qubaisah! When we get some charity we will give you some. Then the Messenger of Allah said: O Qubaisah; charity is not permissible except for one of three: A man who undertakes a financial responsibility; so it is permissible for him to be given charity until he finds means to make him independent and to suffice him; a man who was stricken by calamity and his wealth was destroyed; so it is permissible for him to ask for help until he has enough to keep him going; them he should refrain from asking; and a man who is stricken with poverty and three wise men from among his own people testily that so-and-so is in desperate need; then it is permissible for him to ask for help until he finds means to make him independent and to suffice him. Asking for help in cases other than these; O Qubaisah; is unlawful; and the one who takes it is consuming it unlawfully. | The Chapter on Thirst in HodHood Indexing, Chapter on Charity For The One Who Undertakes A Financial Responsibility in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-27504 | Umar Bin Alkhattab reported the Messenger of Allah ﷺ as saying; When the MUADHDHIN says: Allah is most great; Allah is most great; and one of you says in response: Allah is most great; Allah is most great; then says: I testify tht there is no god but Allah; and he says in response: I testify that there is no god but Allah; then say: I testify that Muhammad is the Messenger of Allah; and he makes the response: I testify that Muhammad is the Messenger of Allah; then says: Come to prayer; and he makes the response: There is no might and no power except in Allah: then says: Allah is most great; Allah is most great; and he makes the response: Allah is most great; then says: There is no god but Allah; if he says this from his heart; he enter Paradise. | The Chapter on Arab Tribes Ad The Day Of Pardon in HodHood Indexing, Chapter on What Should Be Said When One Hears The Muadhdhin in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28814 | Narrated Muhayisah: The camel of Bara Ibn Azib entered the garden of a man and did damage to it. The Messenger of Allah ﷺ gave decision that the owners of properties are responsible for guarding them by day; and the owners of animals are responsible for guarding them by night. | The Chapter on Ghifar Arabi Tribe in HodHood Indexing, Chapter on Livestock Damaging People Crops in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28815 | Narrated AlBara Ibn Azib: AlBara had a camel which was accustomed to graze the standing crop belonging to the people. She entered a garden and did damage to it. The Messenger of Allah ﷺ was informed about it. So he gave decision that the owners of gardens are responsible for guarding them by day; and the owners of the animals are responsible for guarding them by night. Any damage done by animals during the night is a responsibility lying on their owners. | The Chapter on Ghifar Arabi Tribe in HodHood Indexing, Chapter on Livestock Damaging People Crops in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28920 | Narrated AlMiqdam AlKindi: The Prophet ﷺ said: If anyone leaves a debt or a helpless family I shall be responsible-and sometimes the narrator said: Allah and His Apostle will be responsible-but if anyone leaves property; it goes to his heirs. I am the heirs of him who has none; paying blood-wit for him and inheriting from him; and a maternal uncle is the heir of him who has none; paying blood-wit for him and inheriting from him. | The Chapter on Inheritance And Heirs in HodHood Indexing, Chapter on Regarding The Inheritance For Those Related Due To The Womb in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29199 | Narrated Abdullah Bin Umar: The Messenger of Allah ﷺ as saying: Each of you is a shepherd and each of you is responsible for his flock. The amir ruler who is over the people is a shepherd and is responsible for his flock; a man is a shepherd in charge of the inhabitants of his household and he is responsible for his flock; a woman is a shepherdess in charge of her husband house and children and she is responsible for them; and a man slave is a shepherd in charge of his master property and he is responsible for it. So each of you is a shepherd and each of you is responsible for his flock. | The Chapter on Arab Tribes And Guardianship in HodHood Indexing, Chapter on What Is Required Upon The Imam In The Case Of Those Under Him in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34811 | Malik said in the case of an umm walad who injured someone; The blood-money of that injury is the responsibility of her master from his property; unless the blood-money of the injury is greater than the value of the umm walad. Her master does not have to pay more than her value. That is because when the master of a slave or slave-girl surrenders his slave or slave-girl for an injury which one of them has done; he does not owe any more than that; even if the blood-money is greater. As the master of the umm walad cannot surrender her because of the precedent of the sunna; when he pays her price; it is as if he had surrendered her. He does not have to pay more than that. This is the best of what I have heard about the matter. The master is not obliged to assume responsibility for more than an umm walad value because of her criminal action. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of Speech in Muwata Malik | |
| MuwataMalik-017-001-34877 | Yahya related to me from Malik from Ibn Shihab from Said Ibn AlMusayab and Abu Salama Ibn Abdulrahman from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; said; The wound of an animal is of no account and no compensation is due for it. The well is of no account and no compensation is due for it. The mine is of no account and no compensation is due for it and a fifth is due for buried treasures. Alkanz: see Book 17. Malik said; Everyone leading an animal by the halter; driving it; and riding it is responsible for what the animal strikes unless the animal kicks out without anything being done to it to make it kick out. Umar Ibn AlKhattab imposed the blood-money on a person who was exercising his horse. Malik said; It is more fitting that a person leading an animal by the halter; driving it; or riding it incur a loss than a person who is exercising his horse. See hadith 4 of this book. Malik said; What is done in our community about a person who digs a well on a road or ties up an animal or does the like of that on a road used by muslims; is that since what he has done is included in that which he is not permitted to do in such a place; he is liable for whatever injury or other thing arises from that action. The blood-money of that which is less than a third of the full blood- money is owed from his own personal property. Whatever reaches a third or more; is owed by his tribe. Any such things that he does which he is permitted to do on the muslims road are something for which he has no liability or loss. Part of that is a hole which a man digs to collect rain; and the beast from which the man alights for some need and leaves standing on the road. There is no penalty against anyone for this. Malik spoke about a man who went down a well; and another man followed behind him; and the lower one pulled the higher one and they fell into the well and both died He said; The tribe of the one who pulled him in is responsible for the blood-money. Malik spoke about a child whom a man ordered to go down into a well or to climb a palm tree and he died as a result. He said; The one who ordered him is liable for whatever befalls him; be it death or something else. Malik said; The way of doing things in our community about which there is no dispute is that women and children are not obliged to pay blood-money together with the tribe in the blood-moneys which the tribe must pay. The blood-money is only obligatory for a man who has reached puberty. Malik said that the tribe could bind themselves to the blood-money of mawali if they wished. If they refused; they were people of the diwan or were cut off from their people. In the time of the Messenger of Allah; may Allah bless him and grant him peace; people paid the blood-money to each other as well as in the time of Abu Bakr AlSiddiq before there was a diwan. The diwan was in the time of Umar Ibn AlKhattab. No one other than one people and the ones holding the wala paid blood- money for one because the wala was not transferable and because the Prophet; may Allah bless him and grant him peace; said; The wala belongs to the one who sets free. Malik said; The wala is an established relationship. Malik said; What is done in our community about animals that are injured is that the person who causes the injury pays whatever of their value has been diminished. Malik said about a man condemned to death and one of the other hudud befell him; He is not punished for it. That is because the killing overrides all of that; except for slander. The slander remains hanging over the one to whom it was said because it will be said to him; Why do you not flog the one who slandered you? I think that the condemned man is flogged with the hadd before he is killed; and then he is killed. I do not think that any retaliation is inflicted on him for any injury except killing because killing overrides all of that. Malik said; What is done in our community is that when a murdered person is found among the main body of a people in a village or other place; the house or place of the nearest people to him is not responsible. That is because the murdered person can be slain and then cast at the door of some people to shame them by it. No one is responsible for the like of that. Malik said about a group of people who fight with each other and when the fight is broken up; a man is found dead or wounded; and it is not known who did it; The best of what is heard about that is that there is blood-money for him; and the blood-money is against the people who argued with him. If the injured or slain person is not from either of the two parties; his blood-money is against both of the two parties together. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of General Subjects in Muwata Malik | |
| MuwataMalik-017-001-34973 | Malik said; The generally agreed on way of doing things among us is that when slaves write their kitaba together in one kitaba; and some are responsible for others; and they are not reduced anything by the death of one of the responsible ones; and then one of them says; I cant do it; and gives up; his companions can use him in whatever work he can do and they help each other with that in their kitaba until they are freed; if they are freed; or remain slaves if they remain slaves. Malik said; The generally agreed on way of doing things among us is that when a master gives a slave his kitaba; it is not permitted for the master to let anyone assume the responsibility for the kitaba of his slave if the slave dies or is incapable. This is not part of the sunna of the muslims. That is because when a man assumes responsibility to the master of a mukatab for what the mukatab owes of his kitaba; and then the master of the mukatab pursues that from the one who assumes the responsibility; he takes his money falsely. It is not as if he is buying the mukatab; so that what he gives is part of the price of something that is his; and neither is the mukatab being freed so that the price established for him buys his inviolability as a free man. If the mukatab is unable to meet the payments he reverts to his master and is his slave. That is because kitaba is not a fixed debt which can be assumed by the master of the mukatab. It is something which; when it is paid by the mukatab; sets him free. If the mukatab dies and has a debt; his master is not one of the creditors for what remains unpaid of the kitaba. The creditors have precedence over the master. If the mukatab cannot meet the payments; and he owes debts to people; he reverts to being a slave owned by his master and the debts to the people are the liability of the mukatab. The creditors do not enter with the master into any share of the price of his person. Malik said; When people are written together in one kitaba and there is no kinship between them by which they inherit from each other; and some of them are responsible for others; then none of them are freed before the others until all the kitaba has been paid. If one of them dies and leaves property and it is more than all of what is against them; it pays all that is against them. The excess of the property goes to the master; and none of those who have been written in the kitaba with the deceased have any of the excess. The master claims are overshadowed by their claims for the portions which remain against them of the kitaba which can be fulfilled from the property of the deceased; because the deceased had assumed their responsibility and they must use his property to pay for their freedom. If the deceased mukatab has a free child not born in kitaba and who was not written in the kitaba; it does not inherit from him because the mukatab was not freed until he died. | The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-35009 | Yahya said that Malik said; The generally agreed on way of doing things among us about an investor who pays qirad money to an agent to buy goods; and the agent then sells the goods for a price to be paid later; and has a profit in the transaction; then the agent dies before he has received payment; is that if his heirs want to take that money; they have their father stipulated portion from the profit. That is theirs if they are trustworthy to take the payment. If they dislike to collect it from the debtor and they refer him to the investor; they are not obliged to collect it and there is nothing against them and nothing for them by their surrendering it to the investor. If they do collect it; they have a share of it and expenses like their father had. They are in the position of their father. If they are not trustworthy to do so; they can bring someone reliable and trustworthy to collect the money. If he collects all the capital and all the profit; they are in the position of their father. Malik spoke about an investor who paid qirad money to a man provided that he used it and was responsible for any delayed payment for which he sold it. He said; This is obligatory on the agent. If he sells it for delayed payment; he is responsible for it. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35034 | Yahya related to me from Malik from Abdullah Ibn Abi Bakr Ibn Muhammad Ibn Amr Ibn Hazm that Aban Ibn Uthman and Hisham Ibn Ismail used to mention in their khutbas built-in liability agreements in the sale of slaves; to cover both a three day period and a similar clause covering a year. Malik explained; The defects a lave or slave-girl are found to have from the time they are bought until the end of the three days are the responsibility of the seller. The year agreement is to cover insanity; leprosy; and loss of limbs due to disease. After a year; the seller is free from any liability. Malik said;An inheritor or someone else who sells a slave or slave-girl without any such built-in guarantee is not responsible for any fault in the slave and there is no liability agreement held against him unless he was aware of a fault and concealed it. If he was aware of a fault; the lack of guarantee does not protect him. The purchase is returned. In our view; built-in liability agreements only apply to the purchase of slaves. | The Chapter on Slaves And Praise And Worship in HodHood Indexing, The Book of Setting Free and Wala 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 |
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