Share

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Share Completed Form

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


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Share References or Citations

In Quran

Quran SuratSura and AyahPolaritySura ClassificationSura SequenceRelated SubjectsAyah TextEnglish Translation
Surat AlZukhruf Ayah 15Surat AlZukhruf-1.0660Servant share, Blasphem ingrat, Godhead blasphem, Share godhead, Ingrat avow, Attribut servant, Yet attributوَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الْإِنْسَانَ لَكَفُورٌ مُبِينٌYet they attribute to some of His servants a share with Him (in his godhead)! truly is man a blasphemous ingrate avowed!
Surat Ghafir Ayah 47Surat Ghafir-0.4257Behold disput, Weak arrogant, Fire weak, Arrogant share, Share fire, Disput fireوَإِذْ يَتَحَاجُّونَ فِي النَّارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا نَصِيبًا مِنَ النَّارِBehold, they will dispute with each other in the Fire! The weak ones (who followed) will say to those who had been arrogant, "We but followed you: Can ye then take (on yourselves) from us some share of the Fire?
Surat AlSaffat Ayah 33Surat AlSaffat-0.3356Truly share, Share penaltiفَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَTruly, that Day, they will (all) share in the Penalty.
Surat AlNisa Ayah 176Surat AlNisa-0.2392Thu doth, Doth clear, Brother sister, Third inherit, Inherit deceas, Heir dies, Deceas woman, Descend ascend, Share femal, Dies leav, Sisters third, Share male, Male share, Inherit brother, Take inherit, Brother take, Direct leav, Clear law, Half inherit, Femal thu, Sister child, Decis direct, Child brother, Left child, Err knowledg, Legal decis, Child half, Woman left, Leav descend, Law err, Leav sister, Ascend heir, Inherit sisters, Sisters share, Brother sistersيَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ فَإِنْ كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌThey ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, Her brother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah make clear to you (His law), lest ye err. And Allah hath knowledge of all things.
Surat AlNisa Ayah 12Surat AlNisa-0.292Legaci debt, Payment legaci, Leav child, Knowing forbear, Brother sister, Thu ordain, Child leav, Left brother, Child payment, Share half, Ordain knowing, Leave share, Half leav, Sister share, Share leav, Ascend descendants, Debt woman, Inherit question, Wive leave, Left ascend, Question left, Woman inherit, Descendants left, Loss caus, Debt loss, Caus thu, Debt leave, Share paymentوَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِنْ لَمْ يَكُنْ لَهُنَّ وَلَدٌ فَإِنْ كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ مِنْ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِنْ لَمْ يَكُنْ لَكُمْ وَلَدٌ فَإِنْ كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُمْ مِنْ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ وَإِنْ كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ فَإِنْ كَانُوا أَكْثَرَ مِنْ ذَلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ مِنْ بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّ وَصِيَّةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَلِيمٌIn what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing.
Surat AlNisa Ayah 85Surat AlNisa-0.1492Recommend help, Share burden, Burden power, Help partner, Partner recommend, Help evil, Evil shareمَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُقِيتًاWhoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things.
Surat AlAnam Ayah 136Surat AlAnam-0.1367Partner share, Evil unjust, Share reacheth, Reacheth partner, Cattle assign, Assign share, Share fanci, Fanci thi, Produc abund, Partner reacheth, Reacheth whilst, Partner evil, Tilth cattle, Abund tilth, Whilst share, Unjust assign, Share partnerوَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا فَقَالُوا هَذَا لِلَّهِ بِزَعْمِهِمْ وَهَذَا لِشُرَكَائِنَا فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَائِهِمْ سَاءَ مَا يَحْكُمُونَOut of what Allah hath produced in abundance in tilth and in cattle, they assigned Him a share: they say, according to their fancies: "This is for Allah, and this" - for our "partners"! but the share of their" partners "reacheth not Allah, whilst the share of Allah reacheth their "partners"! evil (and unjust) is their assignment!
Surat AlBaqara Ayah 102Surat AlBaqara-0.1387Harm 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 blasphemوَاتَّبَعُوا 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 يَعْلَمُونَThey 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 AlRum Ayah 28Surat AlRum-0.1280Hand possess, Explain sign, Fear fear, Sign detail, Thu explain, Detail understand, Wealth bestow, Possess share, Experi partner, Similitud experi, Fear thu, Partner hand, Share equal, Equal wealth, Bestow fear, Propound similitudضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَHe does propound to you a similitude from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? Do ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand.
Surat AlAnam Ayah 139Surat AlAnam-0.07367Full wisdom, Wisdom knowledg, Punish full, Fals attribut, Born share, Reserv food, Women born, Cattl special, Share fals, Food forbidden, Womb cattl, Special reserv, Attribut superstit, Forbidden women, Superstit punishوَقَالُوا مَا فِي بُطُونِ هَذِهِ الْأَنْعَامِ خَالِصَةٌ لِذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَاجِنَا وَإِنْ يَكُنْ مَيْتَةً فَهُمْ فِيهِ شُرَكَاءُ سَيَجْزِيهِمْ وَصْفَهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌThey say: "What is in the wombs of such and such cattle is specially reserved (for food) for our men, and forbidden to our women; but if it is still-born, then all have share therein. For their (false) attribution (of superstitions to Allah), He will soon punish them: for He is full of wisdom and knowledge.
Surat AlNisa Ayah 11Surat AlNisa-0.0692Legaci debt, Payment legaci, Deceas left, Brother sister, Third inherit, Inherit deceas, Left brother, Share half, Ordain knowing, Children inherit, Left children, Direct children, Parent children, Debt parent, Share third, Children children, Inherit share, Settl portion, Parent child, Inherit male, Parent heirs, Daughters share, Benefit settl, Equal femal, Children parent, Male portion, Children nearest, Heirs deceas, Knowing alwise, Nearest benefit, Sister distribut, Distribut case, Left child, Half parents, Femal daughters, Portion equal, Share inherit, Parents share, Portion ordainيُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ فَإِنْ كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ وَإِنْ كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِنْ كَانَ لَهُ وَلَدٌ فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ فَإِنْ كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا فَرِيضَةً مِنَ اللَّهِ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًاAllah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-knowing, Al-wise.
Surat AlNisa Ayah 34Surat AlNisa0.02692Women fear, Seek mean, Devoutli obedi, Beds beat, Devoutli obedient, Mean therefor, Next refus, Fear disloyalti, Beat lightli, Strength support, Disloyalti conduct, Husband absenc, Obedient guard, Refus share, Women strength, Return obedience, Absenc guard, Conduct admonish, Obedience seek, Maintain women, Annoy high, Women devoutli, Men protector, Guard husband, Share beds, Therefor righteou, Righteou women, Support mean, Women devout, Lightli return, Mean annoy, Protector maintain, Admonish next, Guard womenالرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًاMen are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).
Surat Alankabut Ayah 65Surat Alankabut0.2581Devot sincer, Deliv safe, Make devot, Sincer exclus, Dry behold, Share worship, Behold share, Embark boat, Safe dry, Exclus deliv, Boat makeفَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَNow, if they embark on a boat, they call on Allah, making their devotion sincerely (and exclusively) to Him; but when He has delivered them safely to (dry) land, behold, they give a share (of their worship to others)!-
Surat AlNisa Ayah 33Surat AlNisa0.2792Left parent, Portion wit, Appoint share, Share heir, Heir properti, Benefit appoint, Due portion, Rel pledged, Pledged due, Properti left, Parent relوَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًاTo (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things.
Surat Fatir Ayah 40Surat Fatir0.339Nay wrong, Earth share, Share heaven, Wrong promis, Clear evidence, Promis delus, Show creat, Evidence nay, Deriv clear, Creat wide, Clear evidenc, Wide earth, Clear evid, Heaven book, Book deriv, Partners showقُلْ أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ أَمْ آتَيْنَاهُمْ كِتَابًا فَهُمْ عَلَى بَيِّنَتٍ مِنْهُ بَلْ إِنْ يَعِدُ الظَّالِمُونَ بَعْضُهُمْ بَعْضًا إِلَّا غُرُورًاSay: "Have ye seen (these) 'Partners' of yours whom ye call upon besides Allah? Show Me what it is they have created in the (wide) earth. Or have they a share in the heavens? Or have We given them a Book from which they (can derive) clear (evidence)?- Nay, the wrong-doers promise each other nothing but delusions.
Surat Saba Ayah 22Surat Saba0.3554Heaven earth, Sort share, Share helper, Earth sort, Fancy power, God fancyقُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِنْ شِرْكٍ وَمَا لَهُ مِنْهُمْ مِنْ ظَهِيرٍSay: "Call upon other (gods) whom ye fancy, besides Allah: They have no power, - not the weight of an atom, - in the heavens or on earth: No (sort of) share have they therein, nor is any of them a helper to Allah.
Surat Alaaraf Ayah 190Surat Alaaraf0.3737Partner ascrib, Goodli child, Receiv exalt, Gift receiv, Ascrib share, Share gift, Child ascrib, Giveth goodli, Exalt partnerفَلَمَّا آتَاهُمَا صَالِحًا جَعَلَا لَهُ شُرَكَاءَ فِيمَا آتَاهُمَا فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَBut when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him.
Surat AlIsra Ayah 64Surat AlIsra0.4546Wealth children, Satan promis, Assault cavalri, Infantri mutual, Share wealth, Lead destruct, Cavalri infantri, Seduct voic, Mutual share, Promis deceit, Promis satan, Destruct canst, Voic assault, Canst seduct, Children promisوَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا"Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them." But Satan promises them nothing but deceit.
Surat AlKahf Ayah 26Surat AlKahf0.5466Heaven earth, Secret heaven, Knowledg secret, Protector share, Fine hear, Share command, Sees fine, Earth sees, Person whatsoev, Hear protector, Stai knowledg, Command personقُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ أَبْصِرْ بِهِ وَأَسْمِعْ مَا لَهُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًاSay: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.

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Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihAlBukhari-017-001-1681Narrated Aisha: Fatima and AlAbbas came to Abu Bakr; seeking their share from the property of Allah Messenger ﷺ and at that time; they were asking for their land at Fadak and their share from Khaibar. Abu Bakr said to them; I have heard from Allah Messenger ﷺ saying; Our property cannot be inherited; and whatever we leave is to be spent in charity; but the family of Muhammad may take their provisions from this property. Abu Bakr added; By Allah; I will not leave the procedure I saw Allah Messenger ﷺ following during his lifetime concerning this property. Therefore Fatima left Abu Bakr and did not speak to him till she died.The Chapter on Contracts And Disputes And Contracts in HodHood Indexing, Chapter on Our property is not to be inherited and whatever we leave is Sadaqa in Sahih AlBukhari
SahihAlBukhari-017-001-1683Narrated Malik Bin Aus: I went and entered upon Umar; his doorman; Yarfa came saying Uthman; Abdulrahman AlZubair and Saad are asking your permission to see you. May I admit them? Umar said; Yes. So he admitted them Then he came again and said; May I admit Ali and Abbas? He said; Yes. Abbas said; O; chief of the believers! Judge between me and this man Ali. Umar said; I beseech you by Allah by Whose permission both the heaven and the earth exist; do you know that Allah Messenger ﷺ said; Our the Apostles property will not be inherited; and whatever we leave after our death is to be spent in charity? And by that Allah Messenger ﷺ meant himself. The group said; No doubt ; he said so. Umar then faced Ali and Abbas and said; Do you both know that Allah Messenger ﷺ said that? They replied; No doubt ; he said so. Umar said; So let me talk to you about this matter. Allah favored His Apostle with something of this Fai i.e. booty won by the Muslims at war without fighting which He did not give to anybody else; Allah said:- And what Allah gave to His Apostle Fai Booty.........to do all things.... 59.6 And so that property was only for Allah Messenger ﷺ. Yet; by Allah; he neither gathered that property for himself nor withheld it from you; but he gave its income to you; and distributed it among you till there remained the present property out of which the Prophet ﷺ used to spend the yearly maintenance for his family; and whatever used to remain; he used to spend it where Allah property is spent i.e. in charity etc.. Allah Messenger ﷺ followed that throughout his life. Now I beseech you by Allah; do you know all that? They said; Yes. Umar then said to Ali and Abbas; I beseech you by Allah; do you know that? Both of them said; Yes. Umar added; And when the Prophet ﷺ died; Abu Bakr said; I am the successor of Allah Messenger ﷺ ; and took charge of that property and managed it in the same way as Allah Messenger ﷺ did. Then I took charge of this property for two years during which I managed it as Allah Messenger ﷺ and Abu Bakr did. Then you both Ali and Abbas came to talk to me; bearing the same claim and presenting the same case. O Abbas! You came to me asking for your share from the property of your nephew; and this man Ali came to me; asking for the share of h is wife from the property of her father. I said; If you both wish; I will give that to you on that condition i.e. that you would follow the way of the Prophet ﷺ and Abu Bakr and as I Umar have done in man aging it. Now both of you seek of me a verdict other than that? Lo! By Allah; by Whose permission both the heaven and the earth exist; I will not give any verdict other than that till the Hour is established. If you are unable to manage it; then return it to me; and I will be sufficient to manage it on your behalf.The Chapter on Contracts And Disputes Management in HodHood Indexing, Chapter on Our property is not to be inherited and whatever we leave is Sadaqa in Sahih AlBukhari
SahihAlBukhari-017-001-1997Narrated Jabir Bin Abdullah: The Prophet ﷺ has decreed that preemption is valid in all cases where the real estate concerned has not been divided; but if the boundaries are established and the ways are made; then there is no preemption. A man said; Preemption is only for the neighbor; and then he makes invalid what he has confirmed. He said; If someone wants to buy a house and being afraid that the neighbor of the house may buy it through preemption; he buys one share out of one hundred shares of the house and then buys the rest of the house; then the neighbor can only have the right of preemption for the first share but not for the rest of the house; and the buyer may play such a trick in this case.The Chapter on Leave in HodHood Indexing, Chapter on Tricks in giftgiving and preemption in Sahih AlBukhari
SahihAlBukhari-017-001-2742Narrated Uqba Bin Amir AlJuhani: that the Prophet ﷺ distributed among his companions some animals for sacrifice to be slaughtered on Id AlAdha. Uqba share was a Jadhaa a six month old goat. Uqba said; O Allah Messenger ﷺ ! I get in my share of Jadhaa a six month old ram. The Prophet ﷺ said; Slaughter it as a sacrifice.The Chapter on Animal Sacrifice And The Month Of Rajab in HodHood Indexing, Chapter on The distribution of the animals among the people in Sahih AlBukhari
SahihAlBukhari-017-001-3033Narrated Abdulrahman Bin Abu Bakr: We were one hundred and thirty men sitting with the Prophet. The Prophet ﷺ said; Have anyone of you any food with him? It happened that one man had one Sa of wheat flour or so which was turned into dough then. After a while a tall lanky pagan came; driving some sheep. The Prophet ﷺ asked; Will you sell us a sheep ; or give it to us as a gift? The pagan said; No; but I will sell it So the Prophet bought from him a sheep which was slaughtered; and then the Prophet ﷺ ordered that the liver; the kidneys; lungs and heart; etc.; of that sheep be roasted. By Allah; none of those one hundred and thirty men but had his share of those things. The Prophet ﷺ gave to those who were present; and also kept a share for those who were absent He then served that cooked sheep in two big trays and we all ate together our fill; yet there remained a part of it in those two trays which I carried on the camel.The Chapter on Live Stock Sheep For Food in HodHood Indexing, Chapter on Whoever ate till he was satisfied in Sahih AlBukhari
SahihAlBukhari-017-001-3231Narrated Malik Bin Aus Bin AlHadathan: Once I set out to visit Umar bin AlKhattab. While I was sitting there with him his gate-keeper; Yarfa; came and said; Uthman Abdulrahman bin Auf ; AlZubair and Saad bin Abi Waqqas are seeking permission to meet you. Umar said; Yes. So he admitted them and they entered; greeted; and sat down. After a short while Yarfa came again and said to Umar Shall I admit Ali and Abbas? Umar said; Yes. He admitted them and when they entered; they greeted and sat down. Abbas said; O Chief of the Believers! Judge between me and this Ali. The group; Uthman and his companions Sad; O Chief of the Believers! Judge between them and relieve one from the other. Umar said. Wait! I beseech you by Allah; by Whose permission both the Heaven and the Earth stand fast ! Do you know that Allah Messenger ﷺ said. We Apostles do not bequeath anything to our heirs; but whatever we leave is to be given in charity. And by that Allah Messenger ﷺ s meant himself? The group said; He did say so. Umar then turned towards All and Abbas and said. I beseech you both by Allah; do you know that Allah Messenger ﷺ said that? They said; Yes Umar said; Now; let me talk to you about this matter. Allah favored His Apostle with something of this property war booty which He did not give to anybody else. And Allah said:- And what Allah has bestowed on His Apostle as Fai Booty from them for which you made no expedition with either cavalry or camelry... Allah is Able to do all things. 59.6 So this property was especially granted to Allah Messenger ﷺ. But by Allah he neither withheld it from you; nor did he keep it for himself and deprive you of it; but he gave it all to you and distributed it among you till only this remained out of it. And out of this property Allah Messenger ﷺ used to provide his family with their yearly needs; and whatever remained; he would spend where Allah Property the revenues of Zakat used to be spent. Allah Messenger ﷺ kept on acting like this throughout his lifetime. Now I beseech you by Allah; do you know that? They said; Yes. Then Umar said to Ali and Abbas; I beseech you by Allah; do you both know that? They said; Yes. Umar added; When Allah had taken His Apostle unto Him; Abu Bakr said; I am the successor of Allah Messenger ﷺ. So he took charge of that property and did with it the same what Allah Messenger ﷺ used to do; and both of you knew all about it then. Then Umar turned towards Ali and Abbas and said; You both claim that Abu Bakr was so-and-so! But Allah knows that he was honest; sincere; pious and right in that matter. Then Allah caused Abu Bakr to die; and I said; I am the successor of Allah Messenger ﷺ and Abu Bakr. So I kept this property in my possession for the first two years of my rule; and I used to do the same with it as Allah Messenger ﷺ and Abu Bakr used to do. Later both of you Ali and Abbas came to me with the same claim and the same problem. O Abbas! You came to me demanding your share from the inheritance of the son of your brother; and he Ali came to me demanding his wives share from the inheritance of her father. So I said to you; If you wish I will hand over this property to you; on condition that you both promise me before Allah that you will manage it in the same way as Allah Messenger ﷺ and Abu Bakr did; and as I have done since the beginning of my rule; otherwise you should not speak to me about it. So you both said; Hand over this property to us on this condition. And on this condition I handed it over to you. I beseech you by Allah; did I hand it over to them on that condition? The group said; Yes. Umar then faced Ali and Abbas and said; I beseech you both by Allah; did I hand it over to you both on that condition? They both said; Yes. Umar added; Do you want me now to give a decision other than that? By Him with Whose permission order both the Heaven and the Earth stand fast; I will never give any decision other than that till the Hour is established! But if you are unable to manage it that property ; then return it to me and I will be sufficient for it on your behalf.The Chapter on Contracts And Disputes Management in HodHood Indexing, Chapter on To provide one family with food sufficient for one year in advance in Sahih AlBukhari
SahihAlBukhari-017-001-3518Narrated Aisha: as regards the Verse : And about what is recited unto you in the Book; concerning orphan girls to whom you give not the prescribed portions and yet; whom you desire to marry. 4.127 This Verse is about the female orphan who is under the guardianship of a man with whom she shares her property and he has more right over her than anybody else but does not like to marry her; so he prevents her; from marrying somebody else; lest he should share the property with him.The Chapter on Contracts And Disputes And Orphans in HodHood Indexing, Chapter on Whoever said A marriage is not valid except through the Wali in Sahih AlBukhari
SahihAlBukhari-017-001-3521Narrated Aisha: regarding His Statement : They ask your instruction concerning the women. Say: Allah instructs you about them... 4.127 It is about the female orphan who is under the guardianship of a man with whom she shares her property and he does not want to marry her and dislikes that someone else should marry her; lest he should share the property with him; so he prevents her from marrying. So Allah forbade such a guardian to do so i.e. to prevent her from marrying.The Chapter on Contracts And Disputes And Orphans in HodHood Indexing, Chapter on If the guardian himself is the suitor in Sahih AlBukhari
SahihAlBukhari-017-001-388Narrated Abdullah Bin Umar: Umar bought a silk cloak from the market; took it to Allah Messenger ﷺ and said; O Allah Messenger ﷺ ! Take it and adorn yourself with it during the Id and when the delegations visit you. Allah Messenger ﷺ ﷺ replied; This dress is for those who have no share in the Hereafter. After a long period Allah Messenger ﷺ ﷺ sent to Umar a cloak of silk brocade. Umar came to Allah Messenger ﷺ ﷺ with the cloak and said; O Allah Messenger ﷺ ! You said that this dress was for those who had no share in the Hereafter ; yet you have sent me this cloak. Allah Messenger ﷺ said to him; Sell it and fulfill your needs by it.The Chapter on Garments Selling And Buying in HodHood Indexing, Chapter on The two Eid and sprucing oneself up on them in Sahih AlBukhari
SahihAlBukhari-017-001-3993Narrated Aisha: mother of the believers After the death of Allah Apostle Fatima the daughter of Allah Messenger ﷺ asked Abu Bakr AlSiddiq to give her; her share of inheritance from what Allah Messenger ﷺ had left of the Fai i.e. booty gained without fighting which Allah had given him. Abu Bakr said to her; Allah Apostle said; Our property will not be inherited; whatever we i.e. prophets leave is Sadaqa to be used for charity. Fatima; the daughter of Allah Messenger ﷺ got angry and stopped speaking to Abu Bakr; and continued assuming that attitude till she died. Fatima remained alive for six months after the death of Allah Messenger ﷺ. She used to ask Abu Bakr for her share from the property of Allah Messenger ﷺ which he left at Khaibar; and Fadak; and his property at Medina devoted for charity. Abu Bakr refused to give her that property and said; I will not leave anything Allah Messenger ﷺ used to do; because I am afraid that if I left something from the Prophet tradition; then I would go astray. Later on Umar gave the Prophet property of Sadaqa at Medina to Ali and Abbas; but he withheld the properties of Khaibar and Fadak in his custody and said; These two properties are the Sadaqa which Allah Apostle used to use for his expenditures and urgent needs. Now their management is to be entrusted to the ruler. AlZuhri said; They have been managed in this way till today.The Chapter on Contracts And Disputes And Charity in HodHood Indexing, Chapter on The obligations of Khumus in Sahih AlBukhari
SahihAlBukhari-017-001-4029Narrated Abdullah Bin AlZubair: When AlZubair got up during the battle of AlJamal; he called me and I stood up beside him; and he said to me; O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think; if we pay the debts; there will be something left for us from our money? AlZubair added; O my son! Sell our property and pay my debts. AlZubair then willed one-third of his property and willed one-third of that portion to his sons; namely; Abdullah sons. He said; One-third of the one third. If any property is left after the payment of the debts; one-third of the one-third of what is left is to be given to your sons. Hisham; a sub-narrator added; Some of the sons of Abdullah were equal in age to the sons of AlZubair e.g. Khubaib and Abbas. Abdullah had nine sons and nine daughters at that time. The narrator Abdullah added: My father AlZubair went on drawing my attention to his debts saying; If you should fail to pay part of the debts; appeal to my Master to help you. By Allah! I could not understand what he meant till I asked; O father! Who is your Master? He replied; Allah is my Master. By Allah; whenever I had any difficulty regarding his debts; I would say; Master of AlZubair! Pay his debts on his behalf. and Allah would help me to pay it. AlZubair was martyred leaving no Dinar or Dirham but two pieces of land; one of which was called AlGhaba; and eleven houses in Medina; two in Basra; one in Kufa and one in Egypt. In fact; the source of the debt which he owed was; that if somebody brought some money to deposit with him. AlZubair would say; No; i wont keep it as a trust ; but I take it as a debt; for I am afraid it might be lost. AlZubair was never appointed governor or collector of the tax of Kharaj or any other similar thing; but he collected his wealth from the war booty he gained during the holy battles he took part in; in the company of the Prophet; Abu Bakr; Umar; and Uthman. Abdullah Bin AlZubair added: When I counted his debt; it turned to be two million and two hundred thousand. The sub-narrator added: Hakim Bin Hizam met Abdullah Bin AlZubair and asked; O my nephew! How much is the debt of my brother? Abdullah kept it as a secret and said; One hundred thousand; Hakim said; By Allah! I dont think your property will cover it. On that Abdullah said to him; What if it is two million and two hundred thousand? Hakim said; I dont think you can pay it; so if you are unable to pay all of it; I will help you. AlZubair had already bought AlGhaba for one hundred and seventy thousand. Abdullah sold it for one million and six hundred thousand. Then he called the people saying; Any person who has any money claim on AlZubair should come to us in AlGhaba. There came to him Abdullah Bin Jafar whom AlZubair owed four hundred thousand. He said to Abdullah Bin AlZubair; If you wish I will forgive you the debt. Abdullah bin AlZubair said; No. Then Ibn Jafar said; If you wish you can defer the payment if you should defer the payment of any debt. Ibn AlZubair said; No. Abdullah Bin Jafar said; Give me a piece of the land. Abdullah Bin AlZubair said to him ; Yours is the land extending from this place to this place. So; Abdullah Bin AlZubair sold some of the property including the houses and paid his debt perfectly; retaining four and a half shares from the land i.e. AlGhaba. He then went to Muawlya while Amr Bin Uthman; AlMundhir Bin AlZubair and Ibn Zama were sitting with him. Muawiya asked; At what price have you appraised AlGhaba? He said; One hundred thousand for each share; Muawiya asked; How many shares have been left? Abdullah replied; Four and a half shares. AlMundhir Bin AlZubair said; I would like to buy one share for one hundred thousand. Amr Bin Uthman said; I would like to buy one share for one hundred thousand. Ibn Zama said; I would like to buy one share for one hundred thousand. Muawiya said; How much is left now? Abdullah replied; One share and a half. Muawiya said; I would like to buy it for one hundred and fifty thousand. Abdullah also sold his part to Muawiya six hundred thousand. When Ibn AlZubair had paid all the debts. AlZubair sons said to him; Distribute our inheritance among us. He said; No; by Allah; I will not distribute it among you till I announce in four successive Hajj seasons; Would those who have money claims on AlZubair come so that we may pay them their debt. So; he started to announce that in public in every Hajj season; and when four years had elapsed; he distributed the inheritance among the inheritors. AlZubair had four wives; and after the one-third of his property was excluded according to the will ; each of his wives received one million and two hundred thousand. So the total amount of his property was fifty million and two hundred thousand.The Chapter on Debt And Creditors And Property Inheritance in HodHood Indexing, Chapter on Blessed is the wealth of a living or a dead Ghazi in Sahih AlBukhari
SahihAlBukhari-017-001-4030Narrated Ibn Umar: Uthman did not join the Badr battle because he was married to one of the daughters of Allah Apostle and she was ill. So; the Prophet ﷺ said to him. You will get a reward and a share from the war booty similar to the reward and the share of one who has taken part in the Badr battle.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on If the Imam sends some messenger to carry out a certain duty or orders one to stay at home will he be given a share from the booty in Sahih AlBukhari
SahihAlBukhari-017-001-4034Narrated Ibn Umar: Allah Messenger ﷺ used to give extra share to some of the members of the Sariya he used to send; in addition to the shares they shared with the army in general.The Chapter on Supplications The Creator in HodHood Indexing, Chapter on Khumus is to be used for the needs of the Muslims in Sahih AlBukhari
SahihAlBukhari-017-001-4035Narrated Abu Mousa: We got the news of the migration of the Prophet ﷺ while we were in Yemen; so we set out migrating to him. We were; I and my two brothers; I being the youngest; and one of my brothers was Abu Burda and the other was Abu Ruhm. We were over fifty or fifty-three or fifty two men from our people. We got on board a ship which took us to AlNajashi in Ethiopia; and there we found Jafar Bin Abu Talib and his companions with AlNajaishi. Jafar said to us ; Allah Messenger ﷺ has sent us here and ordered us to stay here; so you too; stay with us. We stayed with him till we all left Ethiopia and met the Prophet ﷺ at the time when he had conquered Khaibar. He gave us a share from its booty or gave us from its booty. He gave only to those who had taken part in the Ghazwa with him. but he did not give any share to any person who had not participated in Khaibar conquest except the people of our ship; besides Jafar and his companions; whom he gave a share as he did them i.e. the people of the ship.The Chapter on Almaghazi And Camels in HodHood Indexing, Chapter on Khumus is to be used for the needs of the Muslims in Sahih AlBukhari
SahihAlBukhari-017-001-4500Narrated Abu Huraira: I went to Allah Messenger ﷺ while he was at Khaibar after it had fallen in the Muslims hands. I said; O Allah Messenger ﷺ ! Give me a share from the land of Khaibar. One of the sons of Saeed Bin AlAs said; O Allah Messenger ﷺ ! Do not give him a share. I said; This is the murderer of Ibn Qauqal. The son of Said Bin AlAs said; Strange! A Wabr i.e. guinea pig who has come down to us from the mountain of Qaduim i.e. grazing place of sheep blames me for killing a Muslim who was given superiority by Allah because of me; and Allah did not disgrace me at his hands i.e. was not killed as an infidel. The sub-narrator said I do not know whether the Prophet ﷺ gave him a share or not.The Chapter on Almaghazi And Camels in HodHood Indexing, Chapter on A disbeliever kills a Muslim and later on embraces Islam in Sahih AlBukhari
SahihAlBukhari-017-001-4536Narrated Ibn Umar: Allah Messenger ﷺ fixed two shares for the horse and one share for its rider from the war booty.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on The share of the horse from the booty in Sahih AlBukhari
SahihAlBukhari-017-001-4717Narrated Ibn Umar: Umar saw a silken cloak being sold in the market and he brought it to Allah Messenger ﷺ and said; O Allah Messenger ﷺ ! Buy this cloak and adorn yourself with it on the Id festivals and on meeting the delegations. Allah Messenger ﷺ replied; This is the dress for the one who will have no share in the Hereafter or; this is worn by one who will have no share in the Hereafter. After sometime had passed; Allah Messenger ﷺ sent a silken cloak to Umar. Umar took it and brought it to Allah Messenger ﷺ and said; O Allah Messenger ﷺ ! You have said that this is the dress of that who will have no share in the Hereafter or; this is worn by one who will have no share in the Hereafter ; yet you have sent me this! The Prophet ﷺ said; I have sent it so that you may sell it or fulfill with it some of your needs.The Chapter on Garments Selling And Buying in HodHood Indexing, Chapter on Sprucing oneself up before receiving a delegation in Sahih AlBukhari
SahihAlBukhari-017-001-4899Narrated 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-017-001-4900Narrated 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-017-001-4903Narrated 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
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In Sahih Muslim

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihMuslim-017-001-17591Salim Bin Abdullah reported on the authority of his father that Allah Apostle ﷺ said: He who emancipates a slave shared by him and another one; his full price may be justly assessed from his wealth; neither less nor more; and he the slave would be emancipated if he the partner would be solvent enough to forgo the amount of his share.The Chapter on Partners And Share In Salves in HodHood Indexing, Chapter on 12 in Sahih Muslim
SahihMuslim-017-001-17592Ibn Umar reported Allah Apostle ﷺ as saying: He who gives up his share in a slave; the remaining share will be paid out of his riches if his riches are enough to meet the price of the slave.The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on 12 in Sahih Muslim
SahihMuslim-017-001-18026A hadith has been narrated by Salim who learnt it from his father and said: The Messenger of Allah ﷺ gave us an extra camel besides our share of Khums; and in this extra share I got a Sharif and a Sharif is a big old camel.The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on 12 in Sahih Muslim
SahihMuslim-017-001-18031Abu Qatada reported: We accompanied the Messenger of Allah my ﷺ on an expedition in the year of the Battle of Hunain. When we encountered the enemy; some of the Muslims turned back in fear. I saw that a man from the polytheists overpowered one of the Muslims. I turned round and attacked him from behind giving a blow between his neck and shoulder. He turned towards me and grappled with me in such a way that I began to see death staring me in the face. Then death overtook him and left me alone. I joined Umar Bin AlKhattab who was saying: What has happened to the people that they are retreating ? I said: It is the Decree of Allah. Then the people returned. The battle ended in a victory for the Muslims and the Messenger of Allah ﷺ sat down to distribute the spoils of war. He said: One who has killed an enemy and can bring evidence to prove it will get his belongings. So I stood up and said: Who will give evidence for me? Then I sat down. Then he the Holy Prophet said like this. I stood up again and said: Who will bear witness for me? He the Holy Prophet made the same observation the third time; and I stood up once again. Now the Messenger of Allah ﷺ said: What has happened to you; O Abu Qatada? Then I related the whole story; to him. At this; one of the people said: He has told the truth. Messenger of Allah 1 The belongings of the enemy killed by him are with me. Persuade him to forgo his right in my favour. Objecting to this proposal Abu Bakr said: BY Allah; this will not happen. The Messenger of Allah ﷺ will not like to deprive one of the lions from among the lions of Allah who fight in the cause of Allah and His Messenger and give thee his share of the booty. So the Messenger of Allah may peace he upon him said: He Abu Bakr has told the truth; and so give the belongings to him Abu Qatada. So he gave them to me. I sold the armour which was a part of my share of the booty and bought with the sale proceeds a garden in the street of Banu Salama. This was the first property I acquired after embracing Islam. In a version of the hadith narrated by Laith; the words uttered by Abu Bakr are: No; never! He will not give it to a fox from the Quraish leaving Aasi de a lion from the lions of Allah among.... And the hadith is closed with the words: The first property I acquired.The Chapter on Almaghazi And Killing The Enemies And Pagans in HodHood Indexing, Chapter on 13 in Sahih Muslim
SahihMuslim-017-001-18040It is reported by Zuhri that this tradition was narrated to him by Malik Bin Aus who said: Umar Bin AlKhattab sent for me and I came to him when the day had advanced. I found him in his house sitting on his bare bed-stead; reclining on a leather pillow. He said to me : Malik; some people of your tribe have hastened to me with a request for help. I have ordered a little money for them. Take it and distribute it among them. I said: I wish you had ordered somebody else to do this job. He said: Malik; take it and do what you have been told. At this moment his man-servant Yarfa came in and said: Commander of the Faithful; what do you say about Uthman; Abd AlRabman Bin Auf; AlZubair and Saad who have come to seek an audience with you ? He said: Yes; and permitted them. so they entered. Then he Yarfa came again and said: What do you say about Ali and Abbas who are present at the door ? He said: Yes; and permitted them to enter. Abbas said: Commander of the Faithful; decide the dispute between me and this sinful; treacherous; dishonest liar. The people who were present also said: Yes. Commander of the Faithful; do decide the dispute and have mercy on them. Malik Bin Aus said: I could well imagine that they had sent them in advance for this purpose by Ali and Abbas. Umar said: Wait and be patient. I adjure you by Allah by Whose order the heavens and the earth are sustained; dont you know that the Messenger of Allah ﷺ said: We prophets do not have any heirs; what we leave behind is to be given in charity? They said: Yes. Then he turned to Abbas and Ali and said: I adjure you both by Allah by Whose order the heavens and earth are sustained; dont you know that the Messenger of Allah ﷺ said: We do not have any heirs; what we leave behind is to be given in charity? They too said: Yes. Then Umar said: Allah; the Glorious and Exalted; had done to His Messenger ﷺ a special favour that He has not done to anyone else except him. He quoted the Quranic verse: What Allah has bestowed upon His Apostle from the properties of the people of township is for Allah and His Messenger. The narrator said: I do not know whether he also recited the previous verse or not. Umar continued: The Messenger of Allah ﷺ distrbuted among you the properties abandoned by Banu Nadir. By Allah; he never preferred himself over you and never appropriated anything to your exclusion. After a fair distribution in this way this property was left over. The Messenger of Allah ﷺ would meet from its income his annual expenditure; and what remained would be deposited in the Bait AlMal. Continuing further he said: I adjure you by Allah by Whose order the heavens and the earth are sustained. Do you know this? They said: Yes. Then he adjured Abbas and All as he had adjured the other persons and asked: Do you both know this? They said: Yes. He said: When the Messenger of Allah ﷺ passed away; Abu Bakr said: I am the successor of the Messenger of Allah ﷺ. Both of you came to demand your shares from the property left behind by the Messenger of Allah. Referring to Hadrat Abbas ; he said: You demanded your share from the property of your nephew; and he referring to Ali demanded a share on behalf of his wife from the property of her father. Abu Bakr Allah be pleased with him said: The Messenger of Allah ﷺ had said: We do not have any heirs; what we leave behind is to be given in charity. So both of you thought him to be a liar; sinful; treacherous and dishonest. And Allah knows that he was true; virtuous; well-guided and a follower of truth. When Abu Bakr passed away and I have become the successor of the Messenger of Allah ﷺ and Abu Bakr Allah be pleased with him ; you thought me to be a liar; sinful; treacherous and dishonest. And Allah knows that I am true; virtuous; well-guided and a follower of truth. I became the guardian of this property. Then you as well as he came to me. Both of you have come and your purpose is identical. You said: Entrust the property to us. I said: If you wish that I should entrust it to you; it will be on the condition that both of you will undertake to abide by a pledge made with Allah that you will use it in the same way as the Messenger of Allah ﷺ used it. So both of you got it. He said: Wasnt it like this? They said: Yes. He said: Then you have again come to me with the request that I should adjudge between you. No; by Allah. I will not give any other judgment except this until the arrival of the Doomsday. If you are unable to hold the property on this condition; return it to me.The Chapter on Contracts And Disputes Management in HodHood Indexing, Chapter on 15 in Sahih Muslim
SahihMuslim-017-001-18043It is narrated on the authority of Urwa Bin AlZubair who narrated from Aisha that she informed him that Fatima; daughter of the Messenger of Allah ﷺ ; sent someone to Abu Bakr to demand from him her share of the legacy left by the Messenger of Allah ﷺ from what Allah had bestowed upon him at Medina and Fadak and what was left from one-filth of the income annually received from Khaibar. Abu Bakr said: The Messenger of Allah ﷺ said: We prophets do not have any heirs; what we leave behind is to be given in charity. The household of the Messenger of Allah ﷺ will live on the income from these properties; but; by Allah; I will not change the charity of the Messenger of Allah ﷺ from the condition in which it was in his own time. I will do the same with it as the Messenger of Allah may peace be upun him himself used to do. So Abu Bakr refused to hand over anything from it to Fatima who got angry with Abu Bakr for this reason. She forsook him and did not talk to him until the end of her life. She lived for six months after the death of the Messenger of Allah ﷺ. When she died; her husband. Ali Bin Abu Talib; buried her at night. He did not inform Abu Bakr about her death and offered the funeral prayer over her himself. During the lifetime of Fatima; All received special regard from the people. After she had died; he felt estrangement in the faces of the people towards him. So he sought to make peace with Abu Bakr and offer his allegiance to him. He had not yet owed allegiance to him as Caliph during these months. He sent a person to Abu Bakr requesting him to visit him unaccompanied by anyone disapproving the presence of Umar. Umar said to Abu Bakr: BY Allah; you will not visit them alone. Abu Bakr said: What will they do to me? By Allah; I will visit them. And he did pay them a visit alone. All recited Tashahhud as it is done in the beginning of a religious sermon ; then said: We recognise your moral excellence and what Allah has bestowed upon you. We do not envy the favour i. e. the Catiphate which Allah nas conferred upon you; but you have done it assumed the position of Caliph alone without consulting us ; and we thought we had a right to be consulted on account of our kinship with the Messenger of Allah ﷺ. He continued to talk to Abu Bakr in this vein until the latter eyes welled up with tears. Then Abd Bakr spoke and said: By Allah; in Whose Hand is my life; the kinship of the Messenger of Allah ﷺ is dearer to me than the kinship of my own people. As regards the dispute that has arisen between you and me about these properties; I have not deviated from the right course and I have not given up doing about them what the Messenger of Allah ﷺ used to do. So Ali said to Abu Bakr: This aftetnoon is fixed for swearing allegiance to you. So when Abu Bakr had finished his Zuhr prayer; he ascended the pulpit and recited Tashahhud; and described the status of Ali; his delay in swearing allegiance and the excuse which lie had offered to him for this delay. After this he asked for God forgiveness. Then Ali Bin Abu Talib recited the Tashahhud. extolled the merits of Abu Bakr and said that his action was nott prompted by any jealousy of Abu Bakr on his part or his refusal to accept the high position which Allah had conferred upon him; adding: But we were of the opinion that we should have a share in the government; but the matter had been decided without taking us into confidence; and this displeased us. Hence the delay in offering allegiance. The Muslims were pleased with this explanation and they said: You have done the right thing. The Muslims were again favourably inclined to Ali since he adopted the proper course of action.The Chapter on Oaths And Pledges And Charity in HodHood Indexing, Chapter on 16 in Sahih Muslim
SahihMuslim-017-001-18045It has been narrated by Urwa b AlZubair on the authority of Aisha; wife of the Prophet ﷺ ; that Fatima; daughter of the Messenger of Allah ﷺ ; requested Abu Bakr; after the death of the Messenger of Allah may peace he upon him ; that he should set apart her share from what the Messenger of Allah ﷺ had left from the properties that God had bestowed upon him. Abu Bakr said to her: The Messenger of Allah ﷺ said: We do not have any heirs; what we leave behind is Sadaqa charity. The narrator said: She Fatima lived six months after the death of the Messenger of Allah ﷺ and she used to demand from Abu Bakr her share from the legacy of the Messenger of Allah ﷺ from Khaibar; Fadak and his charitable endowments at Medina. Abu Bakr refused to give her this; and said: I am not going to give up doing anything which the Messenger of Allah ﷺ used to do. I am afraid that it I go against his instructions in any matter I shall deviate from the right course. So far as the charitable endowments at Medina were concerned; Umar handed them over to Ali and Abbas; but Ali got the better of him and kept the property under his exclusive possession. And as far as Khaibar and Fadak were concerned Umar kept them with him; and said: These are the endowments of the Messenger of Allah ﷺ to the Umma. Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs of the Islamic State. The narrator said: They have been managed as such up to this day.The Chapter on Contracts And Disputes And Charity in HodHood Indexing, Chapter on 16 in Sahih Muslim
SahihMuslim-017-001-18049It has been narrated on the authority of Ibn Umar that the Messenger of Allah ﷺ allowed two shares from the spoils to the horseman and one share to the footman.The Chapter on Imam Led Prayers And Prostration in HodHood Indexing, Chapter on 17 in Sahih Muslim
SahihMuslim-017-001-18148It has been narrated on the authority of Yazid Bin Hurmuz that Najda wrote to Ibn Abbas inquiring of him five things. Ibn Abbas said: If I had not the fear of committing sin for concealing the knowledge I would not have written to him. Najda wrote to him saying after praising the Almighty and invoking blessings on the Prophet : Tell me whether the Messenger of Allah ﷺ took women to participate with him in Jihad; if he did ; whether he allotted them a regular share from the booty; whether he killed the children of the enemy in the war ; how long an orphan would be entitled to consideration as such; and for whom the Khums fifth part of the booty was booty. Ibn Abbas wrote to him: You have written asking me whether the Messenger of Allah ﷺ took women with him to participate in Jihad. He did take them to the battle and sometimes he fought along with them. They would treat the wounded and were given a reward from the booty; but he did not assign any regular share for them. And the Messenger of Allah ﷺ did not kill the children of the enemy; so you should not kill the children. Also you have written to me asking me when the orphanhood of an orphan comes to an end. By my life; if a man has become bearded but is still incapable of getting his due from others or fulfilling his obligation towards them; he is yet an orphan to be treated as such ; but when he can look after his interests like grown-up people; he is no longer an orphan. And you have written to me inquiring about Khums as to whom it is meant for. In this connection we the kinsmen of the Messenger of Allah used to say: It is for us; but those people i.e. Banu Umaya have denied it to us.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on 48 in Sahih Muslim
SahihMuslim-017-001-18150It has been narrated on the authority of Yazid Bin Hurmuz who said: Najda Bin Amir AlHaruri wrote to Ibn Abbas asking him about the slave and the woman as to whether they would get a share from the booty it they participated in Jihad ; about the killing of enemy children in war ; about the orphan as to when his orphanhood comes to an end; about kinsmen of the Holy Prophet as to who they are. He said to Yazid: Write to him. If he were not likely to fall into folly; I would not have written to him. Write: You have written asking about the woman and the slave whether they would get a share of the booty if they participated in Jihad. You should know that there is nothing of the sort for them except that they will be given a prize. And you have written asking me about the killing of the enemy children in war. You should understand that the Messenger of Allah may peare be upon him did not kill them. and thou shouldst not kill them unless thou knew what the companion of Moses i. e. Khadir knew about the boy he had killed. And you have written asking me about the orphan as to when the period of his orphanhood comes to an end; so that the sobriquet of orphan is dropped from him. In this regard; you should know that the sobriquet orphan will not be dropped from him until he attains maturity of body and mind. And you have written asking me about the close relatives of the Holy Prophet as to who they are. We think that it is we; but our people have denied us this position and its concomitant privileges.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on 48 in Sahih Muslim
SahihMuslim-017-001-18152It has been narrated on the anthority of Yazid Bin Hurmuz who said: Najda wrote to Ibn Abbas. I was sitting in the company of Ibn Abbas when he read his letter and wrote its reply. Ibn Abbas said: Were it not for preventing him from falling into wickedness. I would not have replied to his letter; may he never be joyful. He wrote in reply to him referring to the share of the close relatives of the Holy Prophet from the booty whom God has mentioned. I have to tell you that we thought we were the close relatives of the Messenger of Allah ﷺ ; but our people have refused to recognise us as such. You have asked about the orphan as to when his orphanhood comes to an end. I have to say that when he reaches the age of marriage; attains maturity of mind; and his property is returned to him; then he is no longer an orphan. You have inquired whether the Messenger of Allah may peace be upo him used to kill anyone from the children of the polytheists in the war. You should know that the Messenger of Allah ﷺ used not to kill any one of their children; and you too should not kill any one of them; except when you knew about them what Khadir had known about the boy whom he killed. And you have inquired whether there is a fixed share of the booty for women and slaves when they participate in a battle. I have to tell you that there is no fixed share for them except that they will be given some reward from the spoils of war.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on 48 in Sahih Muslim
SahihMuslim-017-001-18372Jabir Bin Abdullah Allah be pleased with them reported Allah Messenger ﷺ as saying: There is pre-emption in everything which is shared; be it land; or a dwelling or a garden. It is not proper to sell it until he informs his partner; he may go in for that; or he may abandon it; and it he the partner intending to sell his share does not do that; then his partner has the greatest right to it until he permits him.The Chapter on Throwing And Land And Property in HodHood Indexing, Chapter on 28 in Sahih Muslim
SahihMuslim-017-001-18667Saad narrated it on the authority of his father Abi Waqqas that he observed: The Messenger of Allah ﷺ distributed shares of booty among his Companions. I said: Messenger of Allah! Give it to so and so; for verily he is a believer. Upon this the Messenger of Allah remarked: Or a Muslim. I the narrator repeated it the word believer thrice and he the Holy Prophet turned his back upon me and substituted the word Muslim; and then observed: I bestow it this share to a man out of apprehension lest Allah should throw him prostrate into the fire of Hell whereas in fact the other man is dearer to me than he.The Chapter on Special Days And Voluntary Deeds in HodHood Indexing, Chapter on 68 in Sahih Muslim
SahihMuslim-017-001-18668It is narrated on the authority of Saad that the Messenger of Allah ﷺ bestowed upon a group of persons things ; and Saad was sitting amongst them. Saad said: The Messenger of Allah ﷺ ignored some of them. And he who was ignored seemed to be more deserving in my eyes as compared with others. I Sad said: Messenger of Allah I why is it that you did not give to such and such man ? Verily I see him a believer. Upon this the Messenger of Allah ﷺ observed: Or a Muslim? I kept quiet for some time but I was again impelled to express what I knew about him. I said: Messenger of Allah why is it that you did not give it to such and such? Verily; by Allah; see him a believer. Upon this the Messenger of Allah ﷺ remarked: Nay; not a believer but a Muslim. He Sad said: I again kept quite for some time but what I knew about him again impelled me to express my opinion and I said: Why is it that you did not give the share to so and so: By Allah; verily I see him a believer. The Messenger of Allah ﷺ remarked; Nay; not so but a Muslim. Verily at times I give a share to a certain man apprehending that he may not be thrown prostrate in the Fire; whereas the other man who is not given is dearer to me as compared with him.The Chapter on Ignorance And Knowledge in HodHood Indexing, Chapter on 68 in Sahih Muslim
SahihMuslim-017-001-20261Abu Saeed Khudri reported that some persons amongst the Companions of Allah Messenger ﷺ set out on a journey and they happened to pass by a tribe from the tribes of Arabia. They demanded hospitality from the members of that tribe; but they did not extend any hospitality to them. They said to them: Is there any incantator amongst you; at the chief of the tribe has bgen stung by a scorpion? A person amongst us said: Yes. So he came to him and he practised incan- tation with the help of Surat AlFatiha and the person became all right. He was given a flock of sheep as recompense ; but he refused to accept that; saying: I shall make a mention of it to Allah Apostle ﷺ ; and if he approves of it. then I shall accept it. So we came to Allah Apostle ﷺ and made a mention of that to him and he that person said: Allah Messenger by Allah; I did not practice incantation but with the help of Surat AlFatiha of the Holy Book. He the Holy Prophet smiled and said: How did you come to know that it can be used as incactation ? - and then said: Take out of that and allocate a share for me along with your share.The Chapter on The Recitation Of Companions in HodHood Indexing, Chapter on 23 in Sahih Muslim
SahihMuslim-017-001-20405Abdullah Bin Umar reported: Umar Bin at-Khattab found a silk garment being sold in the market; he purchased it and brought it to Allah Messenger ﷺ and said: Allah Messenger; get it and adorn yourself by wearing it on the Id days and for the delegation. Thereupon; Allah Messenger ﷺ said: That is the dress of one who has no share in the Hereafter. Umar stayed there so long as Allah wished. Then Allah Messenger ﷺ sent him a silk cloak. Umar came back with that to Allah Messenger ﷺ and said: Allah Messenger. you said that it is the dress of one who has no share in the Hereafter; but then you sent it to me. Thereupon; Allah Messenger ﷺ said: You sell it and meet your need with its proceeds.The Chapter on Garments Selling And Buying in HodHood Indexing, Chapter on 2 in Sahih Muslim
SahihMuslim-017-001-20820Abu Mousa reported: We were in Yemen when we heard of the migration of Allah Messenger ﷺ. We also set out as immigrants to him. And I was accompanied by two brothers of mine; I being the youngest of them; one of them was Abu Burda and the other one was Abu Ruhm; and there were some other persons with them. Some say they were fifty-three or fifty-two persons of my tribe. We embarked upon a boat; and the boat sailed away to the Negus of Abyssinia. There we met Jafar Bin Abu Talib and his companions. Jafar said: Allall Messenger ﷺ has sent us here and has commanded us to stay here and you should also stay with us. So we stayed with him and we came back to Medina and met Allah Messenger ﷺ when Khaibar had been conquered. He the Holy Prophet allocated a share to us and in the ordinary course he did not allocate the share to one who had been absent on the occasion of the conquest of Khaibar but conferred a share upon him only who had been present there with him. He; however; made an exception for the people of the boat; viz. for Jafar and his companions. He allocated a share to them; and some persons from amongst the people said to us; viz. the people of the boat: We have preceded you in migration. Asma bint Umais who had migrated to Abyssinia and had come back along with them along with immigrants visited Hafsa; the wife of Allah Apostle ﷺ. Accordingly ; Umar had been sitting with her Hafsa. As Umar saw Asma; he said: Who is she? She Hafsa said: She is Asma; daughter of Umais. He said: She is an Abyssinian and a sea-woman. Asma said: Yes; it is so. Thereupon Umar said: We preceded you in migration and so we have more right to Allah Messenger ﷺ as compared with you. At this she felt annoyed and said: Umar; you are not stating the fact; by Allah; you had the privilege of being in the company of the Messenger ﷺ who fed the hungry among you and instructed the ignorant amongst you; whereas we had been far from here in the land of Abyssinia amongst the enemies and that was all for Allah and Allah Messenger ﷺ and; by Allah; I would never take food nor take water unless I make a mention to Allah Messenger ﷺ of what you have said. We remained in that country in constant trouble and dread and I shall talk about it to Allah Messenger way ﷺ and ask him about it. By Allah; I shall not tell a lie and deviate from the truth and add anything to that. So; when Allah Apostle ﷺ came; she said: Allah Apostle; Umar says so and so. Upon this Allah Messenger ﷺ said: His right is not more than yours; for him and his companions there is one migration; but for you; i. e. for the people of the boat; there are two migrations. She said: I saw Abu Mousa and the people of the boat coming to me in groups and asking me about this hadith; because there was nothing more pleasing and more significant for them than this. Abu Burda reported that Asma said: I saw Abu Mousa; asking me to repeat this hadith to him again and again.The Chapter on Enemies And Groups And Abyssinian in HodHood Indexing, Chapter on 41 in Sahih Muslim
SahihMuslim-017-001-21142Miqdad reported: I and two of my companions were so much afflicted by hunger that we had lost our power of seeing and hearing. We presented ourselves as guests to the Companions of the Prophet ﷺ ; but none amongst them would entertain us. So we came to Allah Apostle ﷺ ; and he took us to his residence and there were three goats. Allah Apostle ﷺ said: Milk these for us. So we milked them and every person amongst us drank his share and we set Aasi de the share of Allah Apostle ﷺ. It was his habit to come during the night and greet the people present there in a manner that would not wake up one in sleep but make one who was awake hear it. He would then go to the Masjid and say prayer; then go to the milk and drink it. Miqdad added: One night the Satan came to me when I had taken my share; and he said: Muhammad has gone to the Ansar; who would offer him hospitality and he would get what is with them; and he has no need for this draught of milk. So I took that milk and drank it; and when it had penetrated deeply in my stomach and I was certain that there was no way out but to digest it ; the Satan aroused my sense of remorse and said: Woe be to thee! what have you done? You have taken the drink reserved for Muhammad! When he would come and he would not find it; he would curse you; and you would be ruined; and thus there would go waste this world and the Hereafter for you. There was a sheet over me; as I placed pulled it upon my feet; my head was uncovered and as I placed it upon my head; my feet were uncovered; and I could not sleep; but my two companions had gone to sleep for they had not done what I had done. There came Allah Apostle ﷺ ; and he greeted as he used to greet by saying AlSalamu Alaikum. He then came to the Masjid and observed prayer and then came to his drink milk and uncovered it; but did not find anything in it. He raised his head towards the sky; and I said to myself that he the Holy Prophet was going to invoke curse upon me and I would be thus ruined; but he the Holy Prophet said: Allah; feed him who fed me and give drink to him who provided me drink. I held tight the sheet upon myself and when he had supplicated ; I took hold of the knife and went to the goats possessed by the Holy Prophet so that I may slauhter one for Allah Messenger ﷺ which was the fattest amongst them; and in fact all of them were milch goats; then I took hold of the vessel which belonged to the family of Allah Messenger ﷺ in which they used to milk and drink therefrom; and milked them in that until it swelled up with foam. I came to Allah Messenger ﷺ and he said: Have you taken your share of the milk during the night? I said: Drink it. and he drank it; he then handed over the vessel to me and I said: Allah Messenger; drink it; and he drank it and handed over the vessel to me again; I then perceived that Allah Apostle ﷺ had been satiated and I had got his blessings. I burst into laughter so much so that I fell upon the ground; whereupon Allah Messenger ﷺ said: Miqdad; it must be one of your mischiefs. I said: Allah Messenger; this affair of mind is like this and this. and I have done so. Thereupon. Allah Apostle ﷺ said: This is nothing but a mercy from Allah. Why is it that you did not give me an opportunity so that we should have awakened our two friends and they would have got their share of the milk ? I said: By Him Who has sent you with Truth. I do not mind whatever you give to them ; and whatever the other people happen to get; when I had got it along with you from among the people.The Chapter on Milk in HodHood Indexing, Chapter on 32 in Sahih Muslim
SahihMuslim-017-001-21165Ibn 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-017-001-21458Ata related that when they were with Ibn Abbas Allah be pleased with them at the funeral of Maimuna In Sarif; Ibn Abbas Allah be pleased with them said: This is the wife of Allah Apostle ﷺ ; so when you lift her bier; do not shake her or disturb her; but be gentle; for Allah Messenger ﷺ had nine wives; with eight of whom he shared his time; but to one of them; he did not allot a share. Ati said: The one to whom he did not allot a share of time was Safiya; daughter of Huyay Bin Akhtab.The Chapter on Funerals And Punishment in HodHood Indexing, Chapter on 14 in Sahih Muslim
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In Sunan AlTermithi

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlTermithi-017-001-10655Abu AlDarda narrated that the Messenger of Allah said: Whoever was given his share of gentleness; then he has been given a share of good. And whoever has been prevented from his share of gentleness; then he has been prevented from his share of good.The Chapter on Revelation And Quraish in HodHood Indexing, Chapter on What Has Been Related About Gentleness in Sunan AlTermithi
SunanAlTermithi-017-001-7849Narrated Ibn Umar: The Messenger of Allah ﷺ divided the spoils as two shares for the horse and one share for the man.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on The Shares Given For The Horse in Sunan AlTermithi
SunanAlTermithi-017-001-7850Another chain with similar meaning.There are narrations on this topic from Mujammi Bin Jariyah; Ibn Abbas; and Ibn Abi Amrah from his father. This Hadith of Ibn Umar is aHassan Sahih Hadith. This is acted upon according to most of the people of knowledge among the Companions of the Prophet ﷺ and others.This is the view of Sufyan AlThawri; AlAwzai; Malik Bin Anas; Ibn AlMubarak; AlShafii; Ahmad and Ishaq. They said that the horsemen gets three shares; one share is for him and two shares for his horse. The foot soldiers get one share.The Chapter on Knowledge And Mujahid in HodHood Indexing, Chapter on The Shares Given For The Horse in Sunan AlTermithi
SunanAlTermithi-017-001-7852Narrated Yazid Bin Hurmuz: That Najdah AlHaruri wrote to Ibn Abbas asking if the Messenger of Allah ﷺ would fight along with women; and if he would fix a share of the spoils of war for them. Ibn Abbas wrote to him: You wrote to me asking me if the Messenger of Allah ﷺ would fight along with women. He did fight along with them; as they would treat the wounded. They received something from the spoils of war; but as for their share; then he did not fix a share for them.There is something on this topic from Anas and Umm Atiyah.This Hadith isHassan Sahih. This is acted upon according to most of the people of knowledge. It is the view of Sufyan AlThawri and AlShafii. Some of them said that a share is given to the woman and the boy; and this is the view of AlAwzai AlAwzai said: The Prophet ﷺ gave a portion to the boys at Khaibar; and the Aimmah of the Muslims gave a portion to every child born in the land of war. AlAwzai said: The Prophet ﷺ gave a portion to the women at Khaibar; and that was followed by the Muslims after him. This was narrated to us by Ali Bin Khashram who said : Eisa Bin Yunus narrated this to us from AlAwzai.The meaning of his saying: They received something from the spoils of war it is said that he conferred something on them the women from the spoils of war.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on About Who Is Given Spoils Of War AlFay in Sunan AlTermithi
SunanAlTermithi-017-001-7854Narrated Aisha: That the Messenger of Allah ﷺ advanced towards Badr till he reached Harrah AlWabr where he was met by a man from the idolaters; about whom it was said he was brave and courageous. The Prophet ﷺ said to him: Do you believe in Allah and his Messenger? He said: No. He said: Then return; because we do not seek aid from an idolater.The Hadith has more dialogue than this. And this is aHassan Gharib Hadith. This is acted upon according to some of the people of knowledge. They say that the people of AlDhimmah do not recieve a share; even it they were to fight along with the Muslims against the enemy.Some of the people of knowledge said that they are given a share when they attend the battle with the Muslims.The Chapter on Inviting The Idolaters And Infidels To Islam in HodHood Indexing, Chapter on What Has Been Related About Ahl AlDhimmah Fighting With The Muslims Are They To Recieve A Share Of The Spoils Of War in Sunan AlTermithi
SunanAlTermithi-017-001-7856Narrated Abu Mousa: I arrived upon the Messenger of Allah ﷺ at Khaibar along with a group of the Ashari tribe. He gave us shared along with those that conquered it.This Hadith isHassan Sahih Gharib. This is acted upon according to some of the people of knowledge. AlAwzai said: Whoever meets up with the Muslims before the horses; share is distributed; then he is given a share. And Buraid a narrator Kunyah is Abu Buraidah and he is trustworthy. Sufyan AlThawri; Ibn Uyainah and others report from him.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on What Has Been Related About Ahl AlDhimmah Fighting With The Muslims Are They To Recieve A Share Of The Spoils Of War in Sunan AlTermithi
SunanAlTermithi-017-001-8558Narrated AlMiqdad Bin AlAswad: Two of my companions and I went and presented ourselves to the Companions of the Prophet ﷺ ; for our hearing and sight had gone from suffering hunger and thirst. But there was no one who would accept us. So we went to the Prophet ﷺ and he brought us to his family where there were three goats. The Prophet ﷺ said: Milk these. We milked them; and each person drank his share; and we put Aasi de a share for the Messenger of Allah ﷺ. The Messenger of Allah ﷺ came during the night and gave the Salam such that it would not wake the sleeping person; and the one who was awake could hear it. Then he went to the Masjid to per form Prayer. Then he went for his drink and drank it.The Chapter on Fasting And Drinks in HodHood Indexing, Chapter on How To Give the Salam in Sunan AlTermithi

In Sunan AlNasai

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlNasai-017-001-12119The Chapter on Live Stock Possession in HodHood Indexing, Chapter on Mentioning The Differences Reported From Khalid AlHadha in Sunan AlNasai
SunanAlNasai-017-001-12423It was narrated from Abu Huraira that: The Messenger of Allah SAWSYMOBOL said: Two women went out with two children of theirs; and the wolf attacked one of them and took her child. The next day they referred their dispute over the remaining child to Dawud; ﷺ ; and he ruled that the child belonged to the older woman. Then they passed by Sulaiman and he said: What is your story? So they told him. He said: Bring me a knife and I will cut him in half to be shared between you. The younger one said: Will you cut him in half? He said: Yes. She said: Do not do that; I will give my share of him to her. He said: He is your child and he ruled that he belonged to her.The Chapter on Alansar And Day Of Perishing in HodHood Indexing, Chapter on The Judge is Allowed to Speak of Something That He Will Not Actually Do in Order to Establish the Truth in Sunan AlNasai
SunanAlNasai-017-001-12947It was narrated that Abdullah Bin Yazid AlKhatmi said: Umar Bin AlKhattab; may Allah be pleased with him; wrote to us saying : Cook your drinks until the share of the Shaitan is gone; for he has two shares and you have one.The Chapter on Drinks And Sharayah in HodHood Indexing, Chapter on What Kind of Thickened Grape Juice is Permissible to Drink and What Kind is Not Permitte in Sunan AlNasai
SunanAlNasai-017-001-13805It was narrated that Yazid Bin Hurmuz said: Najdah wrote to Ibn Abbas and asked him about the share of the relatives of the Messenger of Allah ; to whom should it be given? Yazid Bin Hurmuz said:I wrote down the letter of Ibn Abbas to Najdah in which he said; You have written asking me about the share of the relatives of the Messenger of Allah ; to whom should it be given? It is for us; the members of the household Ahl AlBait. Umar used to offer to help the single among us to get married ; and to give some to our poor and to pay off the debts of our debtors. We insisted that he should given it to us; but he refused; and we left it at that.The Chapter on Enemies And Groups And The Companions in HodHood Indexing, Chapter on The Book Of The Distribution Of AlFay in Sunan AlNasai
SunanAlNasai-017-001-13806The Chapter on Days And Charity in HodHood Indexing, Chapter on The Book Of The Distribution Of AlFay in Sunan AlNasai
SunanAlNasai-017-001-13808It was narrated that Jubair Bin Mutim said: When the Messenger of Allah distributed the share for his relatives to Banu Hashim and BanuA-Muttalib; I came to himwith Uthman Bin Affan and we said: O Messenger of Allah; no one denies the virtue of Banu Hashim because of the relationship between you and them. But how come you have given a share to Banu AlMuttalib and not to us? They and we share the same degree of relationship to you. The Messenger of Allah said: They did not abandon me during the Aljahiliyah or in Islam. Banu Hashim and Banu AlMuttalib are the same thing; and he interlaced his fingers.The Chapter on Pre-Islam And Victory Of Khaiber in HodHood Indexing, Chapter on The Book Of The Distribution Of AlFay in Sunan AlNasai
SunanAlNasai-017-001-13814It was narrated that Qais Bin Muslim said: Iasked AlHasan Bin Muhammad about the saying of Allah; the Might and Sublime: and know that whatever of spoils of war that you may gain; verily; one-fifth of it is assigned to Allah. He said: This is the key to the Speech of Allah. This world and the Hereafter belling to Allah. He said: They differed concerning these two shares after the death of the Messenger of Allah; the share of the Messenger and the share of the near relatives of the Messenger of Allah. Some said that the share of the near relatives was for the relatives of the Messenger; and some said that the share of the near relatives was for the relatives of the Khalifah. Then they agreed that these two shares should be spent on horses and equipment in the cause of Allah; and they were allocated for this purpose during the Khalifah of Abu Bakr and Umar.The Chapter on Contracts And Disputes And Contracts in HodHood Indexing, Chapter on The Book Of The Distribution Of AlFay in Sunan AlNasai
SunanAlNasai-017-001-13816It was narrated that Mutarrif said: AlShabi was asked about the share of the Prophet and what he chose for himself. He said: The share of the Prophet was like the share of any Muslim man; and what he chose for himself was something precious; he chose whatever he wanted to.The Chapter on Gifts And Wealth in HodHood Indexing, Chapter on The Book Of The Distribution Of AlFay in Sunan AlNasai
SunanAlNasai-017-001-13818It was narrated that Mujahid said: The Khumus that is for Allah and His Messenger was for the Prophet and His relatives; they did not take anything from the Sadaqah. The Prophet was allocated one-fifth of the Khumus; his relatives were allocated one-fifth of the Khumus; the same was allocated to orphans; the poor and they wayfarers. Da if Abu Abdulrahman AlNasi said: Allah; the Majestic is he and Praised; said: And know that whatever of spoils of war that you may gain; verily; one-fifth of it is assigned to Allah; and to the Messenger; and to the near relatives of the Messenger Muhammad ; and also the orphans; AlMasakin the Poor and the wayfarer. His; the Mighty and Sublime; saying to Allah starts the speech since everything is of Allah; the Mighty and Sublime; saying to Allah starts the speech since everything is of Allah; the Mighty and Sublime. And perhaps He only oened His speech about the Fay and the Khumus; mentioning Himself; because that is the noblest of earnings. And He did not attribute Sadaqah to Himself; the Mighty and Sublime; because that is the dirt of people. And Allah knows best.It was said that something should be taken form the spoils of war and placed inside the Kabah; and this is the share that is for Allah; the Mighty and Sublime. The share of the Messenger is to be given to the imam to buy horses and weapons; and to give to whomever he thinks will benefit the people of Islam; and to the people of Hadith; Knowledge; Fiqh and the Quran. The share that is for near relatives should be given to Banu Hashim and Banu AlMuttablib; rich and poor alike; or it was said that it should be given to the poor among them and not to the rich; such as orphans and wayfarers. This is the view that is more appropriate in my view; and Allah knows best. And the young and the old; male and female; are equal in that; because Allah; the mighty and sublime; has allocated it to them and the Messenger of Allah distributed it among them; and there is nothing in the Hadith to indicate that he preferred some of them over others. And there is no scholarly dispute; as far as we know; to suggest that if a man bequeaths one-third of his wealth to such a tribe; to be distributed out among them equally; that it should be done otherwise; unless the giver stipulated otherwise. And Allah is the source of strength. And there is a share for the orphans among the Muslims; and a share for the poor among the Muslims; and a share for the wayfarers among the Muslims. No one should be given both a share for the poor and a share for the wayfarer; it is to be said to him: Take whichever of them you want. And the other four-fifths are to be divided by the imam among those adult Muslims who were present in the battle. DaifThe Chapter on Wealth And Poor And Orphans in HodHood Indexing, Chapter on The Book Of The Distribution Of AlFay in Sunan AlNasai
SunanAlNasai-017-001-13819It was narrated that Malik Bin Aws Bin AlHadathan said: AlAbbas and Ali came to Umar with a dispute. AlAbbas said: Pass judgment between him and I. the people said: Pass judgment between them. Umar said: I will not pass judgment between them. They know that the Messenger of Allah said: We are not inherited from; what we leave behind is charity. He said: And in this narration of it AlZuhri said: It the Khumus was under the control of the Messenger of Allah ; and he took provision for himself and for his family from it; and disposed to the rest of it as he disposed of other wealth belonging to the Muslims. Then Abu Bakr took control of it; then I took control of it after Abu Bakr; and I did with it what he sued to do. Then these two came to me and asked me to give it to them so that they could dispose of it as the Messenger of Allah disposed of it; and as Abu Bakr disposed of it; and as I disposed of it. So I gave it to them and I took promises from them that they would take proper care of it. Then they came to me and this one said. Give me my share from my brothers son: and this one said: Give me my share from my wife. If they want me to give it to them on the condition that they would dispose of it in the same manner as the Messenger of Allah did; and as Abu Bakr did; and as I did; I would give it to them; but if they refuse; then they do not have to worry about it. Then he said: And know that whatever of spoils of war that you may gain; verily; one-fifth of it is assigned to Allah; and to the Messenger; and to the near relatives of the Messenger Muhammad ; and also the orphans; AlMasakin the poor and the wayfarer AlAnfal 8:41 this if for them. AlSadaqat here it means Zakah are only for the Fuqara poor ; and AlMasakin the poor and those employed to collect the funds ; and to attract the hearts of those who have been inclined toward Islam ; and to free the captives; and for those in debt; and for Allah cause I.e. for Mujahidun - those fighting in a holy battle - this is for them. And what Allah gave as booty Fay to His Messenger Muhammad from them - for this you made no expeditin with either cavalry or camels. AlZuhri said: This applies exclusively to the Messenger of Allah and refers to an Arab village called Fadak; and so on. What Allah gave as booty Fay to His Messenger Muhammad from the people of the townships - it is for Allah; His Messenger Muhammad ; the kindred of Messenger Muhammad ; the orphans; AlMasakin the poor ; and the wayfarer And there is also a share in this booty for the poor emigrants; who were expelled from their homes and their property And it is also for those who; before them; had homes in AlMadinah and had adopted the Faith And those who came after them. These is no one left among the Muslims but he has some rights to this wealth; except for some of the slaved whom you own. If I live; if Allah wills; I will give every Muslim his right. Or he said: His share.The Chapter on Wealth And Poor And Orphans in HodHood Indexing, Chapter on The Book Of The Distribution Of AlFay in Sunan AlNasai
SunanAlNasai-017-001-14400It was narrated from Yahya Bin Abbad Bin Abdullah Bin AlZubair; from his grandfather; that he used to say: In the year of Khaibar; the Messenger of Allah allocated four shares to AlZubair Bin AlAwam: A share of AlZubair; a share for the relatives of Safiyah bint Abd AlMuttalib; the mother of AlZubair; and two shares for the horse.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on Two Shares For The Horse in Sunan AlNasai
SunanAlNasai-017-001-15374Abdullah Bin amr Bin AlAs said: The Messenger of Allah heard that I was fasting continually and praying all night. Either he sent for him; or he happened to meet him and he said: Have I not been told that you fast and never break your fast; and you pray all night? Do not do that; for do that; for your eyes should have a share; your self should have a share; and your family should have a share. Fast and break your fast; pray and sleep. Fast one day out of every ten; and your will have the reward of the other nine. He said: I am able to do more than that; O Messenger of Allah. He said: Observe the fast of Dawud then. I said: How did Dawud fast; O Prophet of Allah? He said: He used to fast one day; and not the next; and he never fled if he met the enemy in battle. He said: How can I compare to him; O Prophet of Allah?The Chapter on Special Days Of Reward in HodHood Indexing, Chapter on Fasting ten days of the month and the Different Wording Reported by the Narrators in the Narration Of Abdullah Bin Amr About It in Sunan AlNasai
SunanAlNasai-017-001-15482It was narrated from Salim that: His father said: Umar Bin A-Khattab; may Allah be pleased with him; found a Hullah of Istibraq in the market. He took it and brought it to the Messenger of Allah ﷺ and said: O Messenger of Allah ﷺ ; why dont you buy this and adorn yourself with it for the two Eids and when meeting the delegations? The Messenger of Allah ﷺ said: This is the clothing of one who has no share in the Hereafter; or: This is worn by one who has no share in the Hereafter. Then as much time passed as Allah SWT willed; then the Messenger of Allah ﷺ sent to Umar a garment made of Dibaj. He brought it to the Messenger of Allah ﷺ and said: O Messenger of Allah; you said that this is the clothing of one who has no share in the Hereafter; then you sent this to me? The Messenger of Allah ﷺ said: Sell it and use the money for whatever you need.The Chapter on Garments Selling And Buying in HodHood Indexing, Chapter on Adorning oneself for the two Eids in Sunan AlNasai
SunanAlNasai-017-001-16370It was narrated from Shaddad Bin AlHad that: a man from among the Bedouins came to the Prophet and believed in him and followed him; then he said: I will emigrate with you. The Prophet told one of his Companions to look after him. During one battle the Prophet got some prisoners as spoils of war; and he distributed them; giving him that Bedouin a share. His Companions gave him what had been allocated to him. He had been looking after some livestock for them; and when he came they gave him his share. He said: What is this? They said: A share that the Prophet has allocated to you. He took it and brought it to the Prophet and said: What is this? He said: I allocated it to your. He said: It is not for this that I follwed you. Rather I followed you so that I might be shot her - and he pointed to his throat - with an arrow and die and enter Paradise. He said: If you are sincere toward Allah; Allah will fulfill your wish. Shortly after that they got up to fight the enemy; then he was brought to the Prophet; he had pointed to. The Prophet said: Is it him? They said: yes. He said: He was sincere toward Allah and Allah fulfilled his wish. Then the Prophet shrouded him in his own cloak and out him in front of him and offered the funeral prayer for him. During his supplication he said: O allah; this is Your sloave who went out as a emigrant Muhajir for your sake and was killed as a martyr; I am a witness to that.: Sahih.The Chapter on Almaghazi And Returning Property in HodHood Indexing, Chapter on Offering The Funeral Prayer For Martyrs in Sunan AlNasai


In Sunan Abu Dawoud

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAbuDawoud-017-001-24956Narrated Uqbah Ibn Amir: The Prophet ﷺ said to a man: Would you like me to marry you to so-and-so? He said: Yes. He also said to the woman: Would you like me to marry you to so-and-so? She said: Yes. He then married one to the other. The man had sexual intercourse with her; but he did not fix any dower for her; nor did he give anything to her. He was one of those who participated in the expedition to AlHudaybiyah. One part of the expedition to AlHudaybiyah had a share in Khaybar. When he was nearing his death; he said: The Messenger of Allah ﷺ married me to so-and-so; and I did not fix a dower for her; nor did I give anything to her. I call upon you as witness that I have given my share in Khaybar as her dower. So she took the share and sold it for one lakh of dirhams.Abu Dawud said: The version of Umar Bin AlKhattab added in the beginning of this tradition; and his version is more perfect. He reported the Messenger of Allah ﷺ as saying: The best marriage is the one that is most easy. The Messenger of Allah ﷺ said to the man. The narrator then transmitted the rest of the tradition to the same effect.Abu Dawud said: I am afraid this tradition has been added later on; for the matter is otherwise.The Chapter on Fornication And Adultery Punishment And Forgiveness in HodHood Indexing, Chapter on Regarding One Who Married Without Specifying The Dowry And Then Died in Sunan Abu Dawoud
SunanAbuDawoud-017-001-25091The tradition mentioned above has also been transmitted by Sahl Bin Sad through a different chain of narrators. This version has She was pregnant; he denied pregnancy from him. So her son was attributed to her. In the law of succession the practice sunnah was established that the son gets a share in the inheritance of his mother and the mother gets the share in the inheritance of her son according to the shares prescribed by Allaah the Exalted.The Chapter on Sisters And Daughters in HodHood Indexing, Chapter on Regarding Lian Mutual Cursing in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28305Qatadah narrated with his chain of narrators: The Prophet ﷺ said: If a man emancipates a slave shared by him with another man; his emancipation rests with him who emancipated his share. This is the version of Ibn Suwaid.Chapter on One Who Manumits His Share Of A Slave in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28310Abdullah Bin Umar reported the Messenger of Allah ﷺ as saying: If anyone emancipates his share in slave; a fair price for the slave should be fixed; give his partners their shares; and the slave be thus emancipated. Otherwise he is emancipated to the extent of the share which he emancipated.The Chapter on Reward Of Freeing Slaves in HodHood Indexing, Chapter on Regarding Whoever Reported That He Is Not Asked To Work in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28313Ibn Umar reported the Messenger of Allah ﷺ as saying: If anyone emancipates his share in a slave; he should emancipate him completely if he has enough money to pay the full price ; but if he has none; he will be emancipated to the extent of his share.The Chapter on Head And Clothing in HodHood Indexing, Chapter on Regarding Whoever Reported That He Is Not Asked To Work in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28317Ibn Umar reported the Prophet ﷺ as saying: If a man is shared by two men; and one of them emancipates his share; a price of the slave will be fixed; not more or less; and he will be emancipated by him in case he is rich.The Chapter on Alansar And Mercy in HodHood Indexing, Chapter on Regarding Whoever Reported That He Is Not Asked To Work in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28658Narrated Thalabah Ibn Abu Malik: Thalabah heard his elders say that a man from the Quraysh had his share with Banu Qurayzah in water. He brought the dispute to the Messenger of Allah ﷺ about AlMahzur; a stream whose water they shared together. The Messenger of Allah ﷺ then decided that when water reached the ankles waters should not be held back to flow to the lower.The Chapter on Almadinah And Islam in HodHood Indexing, Chapter on Regarding judicial matters in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28754Narrated Makhlad Ibn Khufaf AlGhifari: I and some people were partners in a slave. I employed him on some work in the absence of one of the partners. He got earnings for me. He disputed me and the case of his claim to his share in the earnings to a judge; who ordered me to return the earnings i.e. his share to him. I then came to Urwah Ibn AlZubayr; and related the matter to him. Urwah then came to him and narrated to him a tradition from the Messenger of Allah ﷺ on the authority of Aisha: Profit follows responsibility.The Chapter on Jihad And Livestock in HodHood Indexing, Chapter on Regarding One Who Buys Slave And Employs Him Then Finds A Fault In Him in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28915Narrated Qabisah Ibn Dhuwayb: A grandmother came to Abu Bakr asking him for her share of inheritance. He said: There is nothing prescribed for you in Allah Book; nor do I know anything for you in the Sunnah of the Prophet of Allah ﷺ Go home till I question the people. He then questioned the people; and AlMughirah Ibn Shubah said: I had been present with the Messenger of Allah ﷺ when he gave grandmother a sixth. Abu Bakr said: Is there anyone with you? Muhammad Ibn Maslamah stood and said the same as AlMughirah Ibn Shubah had said. So Abu Bakr made it apply to her. Another grandmother came to Umar Ibn AlKhattab asking him for her share of inheritance. He said: Nothing has been prescribed for you in Allah Book. The decision made before you was made for a grandmother other than you. I am not going to add in the shares of inheritance; but it is that sixth. If there are two of you; it is shared between you; but whichever of you is the only one left gets it all.The Chapter on Inheritance And Grandmothers in HodHood Indexing, Chapter on Regarding The Grandmother in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28919Narrated Abdullah Ibn Abbas: The Prophet ﷺ said: Divide the property among those whose share have been prescribed in the Book of Allah; and what remains from the prescribed shares goes to the nearest male heirs.The Chapter on Contracts And Disputes And Zakat in HodHood Indexing, Chapter on Regarding The Inheritance For AlAsabah in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28944Narrated Dawud Bin AlHussain: I used to learn the reading of the Quran from Umm Sad; daughter of AlRabi. She was an orphan in the guardianship of Abu Bakr. I read the Quranic verse To those also to whom your right hand was pledged. She said: Do not read the verse; To those also to whom your right hand was pledged. This was revealed about Abu Bakr and his son Abdulrahman when he refused to accept Islam. Abu Bakr took an oath that he would not give him a share from inheritance. When he embraced Islam Allah Most High commanded His Prophet ﷺ to give him the share.The narrator Abd AlAziz added: He did not accept Islam until he was urged on Islam by sword.Abu Dawud said: He who narrated the word aqadat means a pact ; and he who narrated the word aaqadat means the party who made a pact. The correct is the tradition of Talha h aaqadat.The Chapter on Pre-Islam And Charity in HodHood Indexing, Chapter on The Abrogation Of Inheritance Due To Alliances By Inheritance Due To Relations in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29285Narrated Bashir Ibn Yasar: When Allah bestowed Khaybar on the Messenger of Allah ﷺ as fay spoils of war without fighting ; he divided the whole into thirty six lots. He put Aasi de a half; i.e. eighteen lots; for the Muslims. Each lot comprised one hundred shares; and the Prophet ﷺ was with them. He received a share like the share of one of them. The Messenger of Allah ﷺ separated eighteen lots; that is; half; for his future needs and whatever befell the Muslims. These were AlWatih; AlKutaybah; AlSalalim and their colleagues. When all this property came in the possession of the Prophet ﷺ and of the Muslims; they did not have sufficient labourers to work on it. The Messenger of Allah ﷺ called Jews and employed them on contract.The Chapter on Almaghazi And Camels in HodHood Indexing, Chapter on What Has Been Related About The Ruling On The Land Of Khaibar in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29723Narrated Wathilah Ibn AlAsqa: The Messenger of Allah ﷺ announced to go on expedition for Tabuk. I went to my family and then proceeded on journey. The vanguard of the Companions of the Messenger of Allah ﷺ had already proceeded. So I began to announce loudly in Medina: Is there anyone who takes a man on his ride; and he will get his share from the booty? An old man from the Ansar Helpers spoke loudly: We shall have his share if we take him with us on our mount by turns; and he will have his meal with us. I said: Yes. He said: So go on journey with Allah blessing. I then proceeded along with my best companion and Allah gave us booty. Some camels were given to me as my share of booty. I drove them till I reached him. He came out and sat on the rear part of the saddle of his camel. He then said: Drive them backward. He again said: Drive them forward. He then said: I find your camels very gentle. He said: This is your booty which I stipulated for you. He replied: Take your camels; my nephew; we did not intend to get your portion.The Chapter on Camels And Herdsmen And Vessels in HodHood Indexing, Chapter on Regarding A Man Who Rents His Riding Animal For Half Or A Share Of The Spoils in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29762Narrated Abdullah Ibn Amr Ibn AlAs: The Messenger of Allah ﷺ ; Abu Bakr and Umar burned the belongings of anyone who had been dishonest about booty and beat him.Abu Dawud said: Ali Bin Bahr added on the authority of AlWalid; and I did not hear a tradition from him: And they denied him his share.Abu Dawud said: This tradition has also been transmitted by AlWalid Bin Utbah from Abd AlWahhab Bin Najdah; They said: This has been transmitted by AlWalid; from Zuhair Bin Muhammad; from Amr Bin Shuaib. Abd AlWahhab Bin Najdah AlHuti did not mention the words He denied him his share as narrated by Ali Bin Bahr from AlWalid.The Chapter on Recitations And Poetry And Knowledge in HodHood Indexing, Chapter on Regarding Punishing The One Who Commits Ghulul in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29770Narrated Saeed Ibn AlAs: The Messenger of Allah ﷺ sent Abu Saeed Ibn AlAs with an expedition from Medina towards Najd. Aban Ibn Saeed and his companions came to the Messenger of Allah ﷺ at Khaybar after it had been captured. The girths of their horses were made of palm fibres. Aban said: Give us a share from the booty ; Messenger of Allah. Abu Huraira said: I said: Do not give them a share; Messenger of Allah. Aban said: Why are you talking so; Wabr. You have come to us from the peak of Dal. The Prophet ﷺ said: Sit down; Aban. The Messenger of Allah ﷺ did not give any share to them from the booty.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on Regarding Whoever Comes After The Spoils Of War Are Distributed Then There Is No Share For Him in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29771Abu Huraira said I came to Madeenah when the Abu Apostle of Allaah ﷺ was in Khaibar; after it was captured. I asked him to give me a share from the booty. A son of Said Bin AlAs spoke and said Do not give him any share; Apostle of Allaah ﷺ. I said This is the killer of Ibn Qauqal. The son of Said Bin AlAs said Oh; how wonderful! A Wabr who came down to us from the peak of Dal blames me of having killed a Muslim whom Allaah honored at my hands and did not disgrace me at his hands.Abu Dawud said They were about ten persons. Six of them were killed and the remaining returned.The Chapter on Booties Of Almaghazi in HodHood Indexing, Chapter on Regarding Whoever Comes After The Spoils Of War Are Distributed Then There Is No Share For Him in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29831Narrated Ata Ibn Yasar: Ata reported a similar tradition to No 2777 from the Prophet ﷺ. This version adds: a man is appointed on groups of people; and takes wages from the share of this; and from the share of this.The Chapter on Assignments As Guards in HodHood Indexing, Chapter on Regarding Wages For The One Who Distributes The Spoils in Sunan Abu Dawoud

In Muwata Malik

Hadith PageArabic TextEnglish TranslationBook and Chapter
MuwataMalik-017-001-34814Malik said; A master who frees a slave of his and settles his emancipation so that his testimony is permitted; his inviolability complete; and his right to inherit confirmed; cannot impose stipulations on him like what he imposes on a slave about property or service; nor get him to do anything of slavery; because the Messenger of Allah; may Allah bless him and grant him peace; said; If a man frees his share of a slave and has enough money to cover the full price of the slave justly evaluated for him; he must give his partners their shares so the slave is completely free. Malik commented; If he owns the slave completely; it is more proper to free him completely and not mingle any slavery with it.The Chapter on Partners And Share In Salves in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34890Yahya said that he heard Malik say; This ayat is abrogated. It is the word of Allah; the Blessed; the Exalted; If he leaves goods; the testament is for parents and kinsmen. What came down about the division of the fixed shares of inheritance in the Book of Allah; the Mighty; the Exalted; abrogated it. Yahya said that he heard Malik say; The established sunna with us; in which there is no dispute; is that it is not permitted for a testator to make a bequest in addition to the fixed share in favour of an heir; unless the other heirs permit him. If some of them permit him and others refuse; he is allowed to diminish the share of those who have given their permission. Those who refuse take their full share from the inheritance. Yahya said that he heard Malik speak about an invalid who made a bequest and asked his heirs to give him permission to make a bequest when he was so ill that he only had command of a third of his property; and they gave him permission to leave some of his heirs more than his third. Malik said; They cannot revoke that. Had they been permitted to do so; every heir would have done that; and then; when the testator died; they would take that for themselves and prevent him from bequeathing his third and what was permitted to him with respect to his property. Malik said; If he asks permission of his heirs to grant a bequest to an heir while he is well and they give him permission; that is not binding on them. The heirs can rescind that if they wish. That is because when a man is well; he is entitled to all his property and can do what he wishes with it. If he wishes; he can spend all of it. He can spend it and give sadaqa with it or give it to whomever he likes. His asking permission of his heirs is permitted for the heirs; when they give him permission when authority over all his property is closed off from him and nothing outside of the third is permitted to him; and when they are more entitled to the two-thirds of his property than he is himself. That is when their permission becomes relevant. If he asks one of the heirs to give his inheritance to him when he is dying; and the heir agrees and then the dying man does not dispose of it at all; it is returned to the one who gave it unless the deceased said to him; So-and-so - one of his heirs - is weak; and I would like you to give him your inheritance. So he gives it to him. That is permitted when the deceased specified it for him. Malik said; When a man gives the dying man free use of his share of the inheritance; and the dying man distributes some of it and some remains; it is returned to the giver; after the man has died. Yahya said that he heard Malik speak about someone who made a bequest and mentioned that he had given one of his heirs something which he had not taken possession of; so the heirs refused to permit that. Malik said; That gift returns to the heirs as inheritance according to the Book of Allah because the deceased did not mean that to be taken out of the third and the heirs do not have a portion in the third which the dying man is allowed to bequeath.The Chapter on Inheritance And Heirs in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-34931Yahya said that he heard Malik say; The way of doing things generally agreed upon in our community in the case of a man who dies and has sons and one of them claims; My father confirmed that so-and- so was his son; is that the relationship is not established by the testimony of one man; and the confirmation of the one who confirmed it is only permitted as regards his own share in the division of his father property. The one testified for is only given his due from the share of the testifier. Malik said; An example of this is that a man dies leaving two sons; and 600 dinars. Each of them takes 300 dinars. Then one of them testifies that his deceased father confirmed that so-and-so was his son. The one who testifies is obliged to give 100 dinars to the one thus connected. This is half of the inheritance of the one thought to be related; had he been related. If the other confirms him; he takes the other 100 and so he completes his right and his relationship is established. His position is similar to that of a woman who confirms a debt against her father or her husband and the other heirs deny it. She must pay to the person whose debt she confirms; the amount according to her share of the full debt; had it been confirmed against all the heirs. If the woman inherits an eighth; she pays the creditor an eighth of his debt. If a daughter inherits a half; she pays the creditor half of his debt. Whichever women confirm him; pay him according to this. Malik said; If a man testimony is in agreement with what the woman testified to; that so- and-so had a debt against his father; the creditor is made to take an oath with one witness and he is given all his due. This is not the position with women because a man testimony is allowed and the creditor must take an oath with the testimony of his witness; and take all his due. If he does not take an oath; he only takes from the inheritance of the one who confirmed him according to his share of the debt; because he confirmed his right and the other heirs denied it. It is permitted for him to confirm it.The Chapter on Debt And Creditors And Property Inheritance in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik
MuwataMalik-017-001-34972Malik related to me from Humayd Ibn Qays AlMakki that a son of AlMutawakkil had a mukatab who died at Makka and left enough to pay the rest of his kitaba and he owed some debts to people. He also left a daughter. The governor of Makka was not certain about how to judge in the case; so he wrote to Abd AlMalik Ibn Marwan to ask him about it. Abd AlMalik wrote to him; Begin with the debts owed to people; and then pay what remains of his kitaba. Then divide what remains of the property between the daughter and the master. Malik said; What is done among us is that the master of a slave does not have to give his slave a kitaba if he asks for it. I have not heard of any of the Imams forcing a man to give a kitaba to his slave. I heard that one of the people of knowledge; when someone asked about that and mentioned that Allah the Blessed; the Exalted; said; Give them their kitaba; if you know some good in them Surat 24 ayat 33 recited these two ayats; When you are free of the state of ihram; then hunt for game. Surat 5 ayat 3 When the prayer is finished; scatter in the land and seek Allah favour. Surat 62 ayat 10 Malik commented; It is a way of doing things for which Allah; the Mighty; the Majestic; has given permission to people; and it is not obligatory for them. Malik said; I heard one of the people of knowledge say about the word of Allah; the Blessed; the Exalted; Give them of the wealth which Allah has given you; that it meant that a man give his slave a kitaba and then reduce the end of his kitaba for him by some specific amount. Malik said; This is what I have heard from the people of knowledge and what I see people doing here. Malik said; I have heard that Abdullah Ibn Umar gave one of his slaves his kitaba for 35;000 dirhams; and then reduced the end of his kitaba by 5;000 dirhams. Malik said; What is done among us is that when a master gives a mukatab his kitaba; the mukatab property goes with him but his children do not go with him unless he stipulates that in his kitaba. Yahya said; I heard Malik say that if a mukatab whose master had given him a kitaba had a slave- girl who was pregnant by him; and neither he nor his master knew that on the day he was given his kitaba; the child did not follow him because he was not included in the kitaba. He belonged to the master. As for the slave-girl; she belonged to the mukatab because she was his property. Malik said that if a man and his wife son by another husband inherited a mukatab from the wife and the mukatab died before he had completed his kitaba; they divided his inheritance between them according to the Book of Allah. If the slave paid his kitaba and then died; his inheritance went to the son of the woman; and the husband had nothing of his inheritance. Malik said that if a mukatab gave his own slave a kitaba; the situation was looked at. If he wanted to do his slave a favour and it was obvious by his making it easy for him; that was not permitted. If he was giving him a kitaba from desire to find money to pay off his own kitaba; that was permitted for him. Malik said that if a man had intercourse with a mukataba of his and she became pregnant by him; she had an option. If she liked she could be an umm walad. If she wished; she could confirm her kitaba. If she did not conceive; she still had her kitaba. Malik said; The generally agreed on way of doing things among us about a slave who is owned by two men is that one of them does not give a kitaba for his share; whether or not his companion gives him permission to do so; unless they both write the kitaba together; because that alone would effect setting him free. If the slave were to fulfil what he had agreed on to free half of himself; and then the one who had given a kitaba for half of him was not obliged to complete his setting free; that would be in opposition to the words of the Messenger of Allah; may Allah bless him and grant him peace. If someone frees his share in a slave and has enough money to cover the full price of the slave; justly evaluated for him; he must give his partners their shares; so the slave is completely free. Malik said; If he is not aware of that until the mukatab has met the terms or before he has met them the owner who has written him the kitaba returns what he has taken from the mukatab to him; and then he and his partner divide him according to their original shares and the kitaba is invalid. He is the slave of both of them in his original state. Malik spoke about a mukatab who was owned by two men and one of them granted him a delay in the payment of the right which he was owed; and the other refused to defer it; and so the one who refused to defer the payment exacted his part of the due. Malik said that if the mukatab then died and left property which did not complete his kitaba; They divide it according to what they are still owed by him. Each of them takes according to his share. If the mukatab leaves more than his kitaba; each of them takes what remains to them of the kitaba; and what remains after that is divided equally between them. If the mukatab is unable to pay his kitaba fully and the one who did not allow him to defer his payment has exacted more than his associate did; the slave is still divided equally between them; and he does not return to his associates the excess of what he has exacted; because he only exacted his right with the permission of his associate. If one of them remits what is owed to him and then his associate exacts part of what he is owed by him and then the mukatab is unable to pay; he belongs to both of them. And the one who has exacted something does not return anything because he only demanded what he was owed. That is like the debt of two men in one writing against one man. One of them grants him time to pay and the other is greedy and exacts his due. Then the debtor goes bankrupt. The one who exacted his due does not have to return any of what he took.The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34974Malik related to me that he heard that Umm Salamah; the wife of the Prophet; may Allah bless him and grant him peace; made a settlement with her mukatab for an agreed amount of gold and silver. Malik said; The generally agreed on way of doing things among us in the case of a mukatab who is shared by two partners; is that one of them cannot make a settlement with him for an agreed price according to his portion without the consent of his partner. That is because the slave and his property are owned by both of them; and so one of them is not permitted to take any of the property except with the consent of his partner. If one of them settled with the mukatab and his partner did not; and he took the agreed price; and then the mukatab died while he had property or was unable to pay; the one who settled would not have anything of the mukatab property and he could not return that for which he made settlement so that his right to the slave person would return to him. However; when someone settles with a mukatab with the permission of his partner and then the mukatab is unable to pay; it is preferable that the one who broke with him return what he has taken from the mukatab for the severance and he can have back his portion of the mukatab. He can do that. If the mukatab dies and leaves property; the partner who has kept hold of the kitaba is paid in full the amount of the kitaba which remains to him against the mukatab from the mukatab property. Then what remains of property of the mukatab is between the partner who broke with him and his partner; according to their shares in the mukatab. If one of the partners breaks off with him and the other keeps the kitaba; and the mukatab is unable to pay; it is said to the partner who settled with him; If you wish to give your partner half of what you took so the slave is divided between you; then do so. If you refuse; then all of the slave belongs to the one who held on to possession of the slave. Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him with the permission of his partner. Then the one who retained possession of the slave demanded the like of that for which his partner had settled or more than that and the mukatab could not pay it. He said; The mukatab is shared between them because the man has only demanded what is owed to him. If he demands less than what the one who settled with him took and the mukatab can not manage that; and the one who settled with him prefers to return to his partner half of what he took so the slave is divided in halves between them; he can do that. If he refuses then all of the slave belongs to the one who did not settle with him. If the mukatab dies and leaves property; and the one who settled with him prefers to return to his companion half of what he has taken so the inheritance is divided between them; he can do that. If the one who has kept the kitaba takes the like of what the one who has settled with him took; or more; the inheritance is between them according to their shares in the slave because he is only taking his right. Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him for half of what was due to him with the permission of his partner; and then the one who retained possession of the slave took less than what his partner settled with him for and the mukatab was unable to pay. He said; If the one who made a settlement with the slave prefers to return half of what he was awarded to his partner; the slave is divided between them. If he refuses to return it; the one who retained possession has the portion of the share for which his partner made a settlement with the mukatab. Malik said; The explanation of that is that the slave is divided in two halves between them. They write him a kitaba together and then one of them makes a settlement with the mukatab for half his due with the permission of his partner. That is a fourth of all the slave. Then the mukatab is unable to continue; so it is said to the one who settled with him; If you wish; return to your partner half of what you were awarded and the slave is divided equally between you. If he refuses; the one who held to the kitaba takes in full the fourth of his partner for which he made settlement with the mukatab. He had half the slave; so that now gives him three-fourths of the slave. The one who broke off has a fourth of the slave because he refused to return the equivalent of the fourth share for which he settled. Malik spoke about a mukatab whose master made a settlement with him and set him free and what remained of his severance was written against him as debt; then the mukatab died and people had debts against him. He said; His master does not share with the creditors because of what he is owed from the severance. The creditors begin first. Malik said; A mukatab cannot break with his master when he owes debts to people. He would be set free and have nothing because the people who hold the debts are more entitled to his property than his master. That is not permitted for him. Malik said; According to the way things are done among us; there is no harm if a man gives a kitaba to his slave and settles with him for gold and reduces what he is owed of the kitaba provided that only the gold is paid immediately. Whoever disapproves of that does so because he puts it in the category of a debt which a man has against another man for a set term. He gives him a reduction and he pays it immediately. This is not like that debt. The breaking of the mukatab with his master is dependent on his giving money to speed up the setting free. Inheritance; testimony and the hudud are obliged for him and the inviolability of being set free is established for him. He is not buying dirhams for dirhams or gold for gold. Rather it is like a man who having said to his slave; Bring me such-and-such an amount of dinars and you are free; then reduces that for him; saying; If you bring me less than that; you are free. That is not a fixed debt. Had it been a fixed debt; the master would have shared with the creditors of the mukatab when he died or went bankrupt. His claim on the property of the mukatab would join theirs.The Chapter on Partners And Share In Salves in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34981Malik said; When a mukatab sets his own slaves free; it is only permitted for a mukatab to set his own slaves free with the consent of his master. If his master gives his consent and the mukatab sets his slave free; his wala goes to the mukatab. If the mukatab then dies before he has been set free himself; the wala of the freed slave goes to the master of the mukatab. If the freed one dies before the mukatab has been set free; the master of the mukatab inherits from him. Malik said; It is like that also when a mukatab gives his slave a kitaba and his mukatab is set free before he is himself. The wala goes to the master of the mukatab as long as he is not free. If this one who wrote the kitaba is set free; then the wala of his mukatab who was freed before him reverts to him. If the first mukatab dies before he pays; or he cannot pay his kitaba and he has free children; they do not inherit the wala of their father mukatab because the wala has not been established for their father and he does not have the wala until he is free. Malik spoke about a mukatab who was shared between two men and one of them forewent what the mukatab owed him and the other insisted on his due. Then the mukatab died and left property. Malik said; The one who did not abandon any of what he was owed; is paid in full. Then the property is divided between them both just as if a slave had died because what the first one did was not setting him free. He only abandoned a debt that was owed to him. Malik said; One clarification of that is that when a man dies and leaves a mukatab and he also leaves male and female children and one of the children frees his portion of the mukatab; that does not establish any of the wala for him. Had it been a true setting free; the wala would have been established for whichever men and women freed him. Malik said; Another clarification of that is that if one of them freed his portion and then the mukatab could not pay; the value of what was left of the mukatab would be altered because of the one who freed his portion. Had it been a true setting-free; his estimated value would have been taken from the property of the one who set free until he had been set completely free as the Messenger of Allah; may Allah bless him and grant him peace; said; Whoever frees his share in a slave and has money to cover the full price of the slave; justly evaluated for him; gives his partners their shares. If not; he frees of him what he frees. See Book 37 hadith 1. He said; Another clarification of that is that part of the sunna of the muslims in which there is no dispute; is that whoever frees his share of a mukatab; the mukatab is not set fully free using his property. Had he been truly set free; the wala would have been his alone rather than his partners. Part of what will clarify that also is that part of the sunna of the muslims is that the wala belongs to whoever writes the contract of kitaba. The women who inherit from the master of the mukatab do not have any of the wala of the mukatab. If they free any of their share; the wala belongs to the male children of the master of the mukatab or his male paternal relations.The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34988Malik related to me that he heard the like of that from Sulayman Ibn Yasar. Malik spoke about a man who bought out one of the partners in a shared property; by paying the man with an animal; a slave; a slave-girl; or the equivalent of that in goods. Then another partner decided to exercise his right of pre-emption after that; and he found that the slave or slave-girl had died; and no one knew what her value had been. The buyer claimed; The value of the slave or slave-girl was 100 dinars. The partner with the right of pre-emption claimed; The value was 50 dinars. Malik said; The buyer takes an oath that the value of what he payed was 100 dinars. Then if the one with the right of pre-emption wishes; he can compensate him; or else he can leave it; unless he can bring a clear proof that the slave or slave-girl value is less than what the buyer said. If someone gives away his portion of a shared house or land and the recipient repays him for it by cash or goods; the partners can take it by pre-emption if they wish and pay off the recipient the value of what he gave in dinars or dirhams. If someone makes a gift of his portion of a shared house or land; and does not take any remuneration and does not seek to; and a partner wants to take it for its value; he cannot do so as long as the original partner has not been given recompense for it. If there is any recompense; the one with the right of pre-emption can have it for the price of the recompense. Malik spoke about a man who bought into a piece of shared land for a price on credit; and one of the partners wanted to possess it by right of pre-emption. Malik said; If it seems likely that the partner can meet the terms; he has right of pre-emption for the same credit terms. If it is feared that he will not be able to meet the terms; but he can bring a wealthy and reliable guarantor of equal standing to the one who bought into the land; he can also take possession. Malik said; A person absence does not sever his right of pre-emption. Even if he is a way for a long time; there is no time limit after which the right of preemption is cut off. Malik said that if a man left land to a number of his children; then one of them who had a child died and the child of the deceased sold his right in that land; the brother of the seller was more entitled to pre-empt him than his paternal uncles; the partners of his father. Malik said; This is what is done in our community. Malik said; Pre- emption is shared between partners according to their existing shares. Each of them takes according to his portion. If it is small; he has little. If it is great; it is according to that. That is if they are tenacious and contend with each other about it. Malik said; As for a man who buys out the share of one of his partners; and one of the other partners says; I will take a portion according to my share; and the first partner says; If you wish to take all the preemption; I will give it up to you. If you wish to leave it; then leave it. If the first partner gives him the choice and hands it over to him; the second partner can only take all the pre-emption or give it back. If he takes it; he is entitled to it. If not; he has nothing. Malik spoke about a man who bought land; and developed it by planting trees or digging a well etc.; and then someone came; and seeing that he had a right in the land; wanted to take possession of it by pre-emption. Malik said He has no right of preemption unless he compensates the other for his expenditure. If he gives him the price of what he has developed; he is entitled to pre- emption. If not; he has no right in it. Malik said that someone who sold off his portion of a shared house or land and then; on learning that some one with a right of pre-emption was to take possession by that right; asked the buyer to revoke the sale; and he did so; did not have the right to do that. The pre-emptor has more right to the property for the price for which he sold it. In the case of some one who bought along with a section of a shared house or land; an animal and goods that were not shared ; so that when any one demanded his right of pre-emption in the house or land he said; Take what I have bought altogether; for I bought it altogether; Malik said; The pre-emptor need only take possession of the house or land. Each thing the man bought is assessed according to its share of the lump sum the man paid. Then the pre-emptor takes possession of his right for a price which is appropriate on that basis. He does not take any animals or goods unless he wants to do that. Malik said; If someone sells a section of shared land; and one of those who have the right of preemption surrenders it to the buyer and another refuses to do other than take his pre-emption; the one who refuses to surrender has to take all the preemption; and he cannot take according to his right and leave what remains. In the case where one of a number of partners in one house sold his share when all his partners were away except for one man; the one present was given the choice of either taking the pre-emption or leaving it; and he said; I will take my portion and leave the portions of my partners until they are present. If they take it; that is that. If they leave it; I will take all the pre-emption; Malik said; He can only take it all or leave it. If his partners come; they can take from him or leave it as they wish. If this is offered to him and he does not accept; I think that he has no pre-emption.The Chapter on Throwing And Land And Property in HodHood Indexing, The Book of Dress in Muwata Malik
MuwataMalik-017-001-34989Yahya 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-017-001-35002Yahya said that Malik spoke about an investor who made a qirad loan and stipulated to the agent that only certain goods should be bought with his money or he forbade certain goods which he named to be bought. He said; There is no harm in an investor making a condition on an agent in qirad not to buy a certain kind of animal or goods which he specifies. It is disapproved of for an investor to make as a condition on an agent in qirad that he only buy certain goods unless the goods which he orders him to buy are in plentiful supply and do not fail either in winter or summer. There is no harm in that case. Malik spoke about an investor who loaned qirad money and stipulated that something of the profit should be his alone without the agent sharing in it. He said; That is not good; even if it is only one dirham unless he stipulates that half the profit is his and half the profit is the agent or a third or a fourth or whatever. When he names a percentage; whether great or small; everything specified by that is halal. This is the qirad of the muslims. He said; It is also not good if the investor stipulates that one dirham or more of the profit is purely his; with out the agent sharing it and then what remains of the profit is to be divided in half between them. That is not the qirad of the Muslims.The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik
MuwataMalik-017-001-35012Yahya said that Malik spoke about an investor paying qirad money to an agent who made a profit and then wanted to take his share of the profit and the investor was away. He said; He should not take any of it unless the investor is present. If he takes something from it; he is responsible for it until it is accounted for in the division of the capital. Malik said; It is not permitted for the parties involved in a qirad to account and divide property which is away from them until the capital is present; and the investor is given the principal in full. Then they divide the profit into their agreed portions. Malik spoke about a man taking qirad money; and buying goods with it while he had a debt. His creditors sought and found him while he was in a city away from the investor; and he had profitable merchandise whose good quality was clear. They wanted him to sell the merchandise for them so that they could take his share of the profit. Malik said; None of the profit of the qirad is taken until the investor is present. He takes his principal and then the profit is divided mutually between them. Malik spoke about an investor who put qirad money with an agent and he used it and had a profit. Then the principal was set Aasi de and the profit divided. He took his share and added the share of the investor to his principal in the presence of witnesses he had called. Malik said; It is not permitted to divide the profit unless the investor is present. If he has taken something here turns it until the investor has received the principal in full. Then what remains is divided into their respective portions. Malik spoke about an investor who put qirad money with an agent. The agent used it and then came to the investor and said; This is your portion of the profit; and I have taken the like of it for myself; and I have retained your principal in full. Malik said; I do not like that; unless all the capital is present; the principal is there and he knows that it is complete and he receives it. Then they divide the profit between them. He returns the principal to him if he wishes; or he keeps it. The presence of the principal is necessary out of fear that the agent might have lost some of it; and so may want it not to be removed from him and to keep it in his hand.The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik
MuwataMalik-017-001-35135Yahya related to me from Malik; The generally agreed upon way of doing things among us and what I have seen the people of knowledge doing in our city about the fixed shares of inheritance of children from the mother or father when one or other of them dies is that if they leave male and female children; the male takes the portion of two females. If there are only females; and there are more than two; they get two thirds of what is left between them. If there is only one; she gets a half. If someone shares with the children; who has a fixed share and there are males among them; the reckoner begins with the ones with fixed shares. What remains after that is divided among the children according to their inheritance. When there are no children; grandchildren through sons have the same position as children; so that grandsons are like sons and grand-daughters are like daughters. They inherit as they inherit and they overshadow as they overshadow. If there are both children and grandchildren through sons; and there is a male among the children; then the grandchildren through sons do not share in the inheritance with him. If there is no surviving male among the children; and there are two or more daughters; the granddaughters through a son do not share in the inheritance with them unless there is a male who is in the same position as them in relation to the deceased; or further than them. His presence gives access to whatever is left over; if any; to whoever is in his position and whoever is above him of the granddaughters through sons. If something is left over; they divide it among them; and the male takes the portion of two females. If nothing is left over; they have nothing. If the only descendant is a daughter; she takes half; and if there are one or more grand-daughters through a son who are in the same position to the deceased; they share a sixth. If there is a male in the same position as the granddaughters through a son in relation to the deceased; they have no share and no sixth. If there is a surplus after the allotting of shares to the people with fixed shares; the surplus goes to the male and whoever is in his position and whoever is above him of the female descendants through sons. The male has the share of two females. The one who is more distant in relationship than grandchildren through sons has nothing. If there is no surplus; they have nothing. That is because Allah; the Blessed; the Exalted; said in His Book; Allah charges you about your children that the male has the like of the portion of two females. If there are more than two women they have two thirds of what is left. If there is one; she has a half. Surat 4 ayat 10The Chapter on Inheritance And Shares in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35137Malik said; The generally agreed on way of doing things among us about which there is no dispute and what I have seen the people of knowledge in our city doing is that when a father inherits from a son or a daughter and the deceased leaves children; or grandchildren through a son; the father has a fixed share of one sixth. If the deceased does leave any children or male grandchildren through a son; the apportioning begins with those with whom the father shares in the fixed shares. They are given their fixed shares. If a sixth or more is left over; the sixth and what is above it is given to the father; and if there is less than a sixth left; the father is given his sixth as a fixed share; i.e. the other shares are adjusted. The inheritance of a mother from her child; if her son or daughter dies and leaves children or male or female grandchildren through a son; or leaves two or more full or half siblings is a sixth. If the deceased does not leave any children or grandchildren through a son; or two or more siblings; the mother has a whole third except in two cases. One of them is if a man dies and leaves a wife and both parents. The wife has a fourth; the mother a third of what remains; which is a fourth of the capital. The other is if a wife dies and leaves a husband and both parents. The husband gets half; and the mother a third of what remains; which is a sixth of the capital. That is because Allah; the Blessed; the Exalted; says in His Book; His two parents each have a sixth of what he leaves if he has children. If he does not have children; and his parents inherit from him; his mother has a third. If he has siblings; the mother has a sixth. Surat 4 ayat 11. The sunna is that the siblings be two or more.The Chapter on Inheritance And Shares in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35138Malik said; The generally agreed upon way of doing things among us is that maternal half-siblings do not inherit anything when there are children or grandchildren through sons; male or female. They do not inherit anything when there is a father or the father father. They inherit in what is outside of that. If there is only one male or female; they are given a sixth. If there are two; each of them has a sixth. If there are more than that; they share in a third which is divided among them. The male does not have portion of two females. That is because Allah; the Blessed; the Exalted; says in His Book; If a man or woman has no direct heir; and he has a brother or sister; by the mother; each of them has a sixth. If there are more than two; they share equally in a third. Surat 4 ayat 12.The Chapter on Inheritance And Male Childs in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35139Malik said; The generally agreed on way of doing things among us is that full siblings do not inherit anything with sons nor anything with grandsons through a son; nor anything with the father. They do inherit with the daughters and the granddaughters through a son when the deceased does not leave a paternal grandfather. Any property that is left over; they are in it as paternal relations. One begins with the people who are allotted fixed shares. They are given their shares. If there is anything left over after that; it belongs to the full siblings. They divide it between themselves according to the Book of Allah; whether they are male or female. The male has a portion of two females. If there is nothing left over; they have nothing. If the deceased does not leave a father or a paternal grandfather or children or male or female grandchildren through a son; a single full sister gets a half. If there are two or more full sisters; they get two thirds. If there is a brother with them; sisters; whether one or more; do not have a fixed share. One begins with whoever shares in the fixed shares. They are given their shares. Whatever remains after that goes to the full siblings. The male has the portion of two females except in one case; in which the full siblings have nothing. They share in this case the third of the half-siblings by the mother. That case is when a woman dies and leaves a husband; a mother; half- siblings by her mother; and full siblings. The husband has a half. The mother has one sixth. The half-siblings by the mother have a third. Nothing is left after that; so the full siblings share in this case with the half-siblings by the mother in their third. The male has the portion of two females in as much as all of them are siblings of the deceased by the mother. They inherit by the mother. That is because Allah; the Blessed; the Exalted; said in His Book; If a man or a woman has no direct heir and he has a brother or a sister; each one of the two gets a sixth. If there are more than that; they share equally in the third. Surat 4 ayat 12. They therefore share in this case because all of them are siblings of the deceased by the mother.The Chapter on Inheritance And Shares in HodHood Indexing, The Book of Hudud in Muwata Malik
MuwataMalik-017-001-35140Malik said; The generally agreed on wayof doing things among us is that when there are no full siblings with them; half-siblings by the father take the position of full siblings. Their males are like the males of the full siblings; and their females are like their females except in the case where the half-siblings by the mother and the full siblings share; because they are not offspring of the mother who joins these. Malik said; If there are both full siblings and half-siblings by the father and there is a male among the full siblings none of the half-siblings by the father have any inheritance. If there is one or more females in the full siblings and there is no male with them; the one full sister gets a half; and the half sister by the father gets a sixth; completing the two-thirds. If there is a male with the half-sisters by the father; they have no share. The people of fixed shares are given their shares and if there is something left after that it is divided between the half-siblings by the father. The male has the portion of two females. If there is nothing left over; they get nothing. If the full siblings consist of two or more females; they get two-thirds; and the half-sisters by the father get nothing with them unless there is a half-brother by the father with them. If there is a half-brother by the father with them; the people of fixed shares are given their shares and if there is something left over after that; it is divided between the half- siblings by the father. The male gets the portion of two females. If there is nothing left over; they get nothing. Half-siblings by the mother; full-siblings; and half-siblings by the father; each have a sixth when they are onlyone. Two and more share a third. The male has the same portion as the female. They are in the same position in it.The Chapter on Inheritance And Shares in HodHood Indexing, The Book of Hudud in Muwata Malik
MuwataMalik-017-001-35143Yahya related to me from Malik that he had heard that Sulayman Ibn Yasar said; Umar Ibn AlKhattab; Uthman Ibn Affan; andZayd Ibn Thabit gave the grandfather a third with full siblings. Malik said; The generally agreed on way of doing things among us and what I have seen the people of knowledge in our city doing is that the paternal grandfather does not inherit anything at all with the father. He is given a sixth as a fixed share with the son and the grandson through a son. Other than that; when the deceased does not leave a mother or a paternal aunt; one begins with whoever has a fixed share; and they are given their shares. If there is a sixth of the property left over; the grandfather is given a sixth as a fixed share. Malik said; When someone shares with the grandfather and the full siblings in a specified share; one begins with whoever shares with them of the people of fixed shares. They are given their shares. What is left over after that belongs to the grandfather and the full siblings. Then one sees which is the more favourable of two alternatives for the portion of the grandfather. Either a third is allotted to him and the siblings to divide between them; and he gets a share as if he were one of the siblings; or else he takes a sixth from all the capital. Whichever is the best portion for the grandfather is given to him. What is left after that; goes to the full siblings. The male gets the portion of two females except in one particular case. The division in this case is different from the preceding one. This case is when a woman dies and leaves a husband; mother; full sister and grandfather. The husband gets a half; the mother gets a third; the grandfather gets a sixth; and the full sister gets a half. The sixth of the grandfather and the half of the sister are joined and divided into thirds. The male gets the share of two females. Therefore; the grandfather has two thirds; and the sister has one third. Malik said; The inheritance of the half-siblings by the father with the grandfather when there are no full siblings with them; is like the inheritance of the full siblings in the same situation. The males are the same as their males and the females are the same as their females. When there are both full siblings and half-siblings by the father; the full siblings include in their number the number of half-siblings by the father; to limit the inheritance of the grandfather; i.e.; if there was only one full sibling with the grandfather. They would share; after the allotting of the fixed shares; the remainder of the inheritance between them equally. If there were also two half-siblings by the father; their number is added to the division of the sum; which would then be divided four ways. A quarter going to the grandfather and three-quarters going to the full siblings who annex the shares technically allotted to the half-siblings by the father. They do not include the number of half-siblings by the mother; because if there were only half-siblings by the father they would not inherit anything with the grandfather and all the capital would belong to the grandfather; and so the siblings would not get anything after the portion of the grandfather. It belongs to the full siblings more than the half-siblings by the father; and the half-siblings by the father do not get anything with them unless the full siblings consist of one sister. If there is one full sister; she includes the grandfather with the half-siblings by her father in the division; however many. Whatever remains for her and these half-siblings by the father goes to her rather than them until she has had her complete share; which is half of the total capital. If there is surplus beyond half of all the capital in what she and the half-siblings by the father acquire it goes to them. The male has the portion of two females. If there is nothing left over; they get nothing.The Chapter on Inheritance And Shares in HodHood Indexing, The Book of Hudud in Muwata Malik
MuwataMalik-017-001-35146Yahya related to me from Malik from Abdu Rabbih Ibn Said that Abu Bakr Ibn Abdulrahman Ibn AlHarith Ibn Hisham only gave a fixed share to two grandmothers together. Malik said; The generally agreed on way of doing things among us in which there is no dispute and which I saw the people of knowledge in our city doing; is that the maternal grandmother does not inherit anything at all with the mother. Outside of that; she is given a sixth as a fixed share. The paternal grandmotherdoes not inherit anything along with the mother or the father. Outside of that she is given a sixth as a fixed share. If both the paternal grandmother and maternal grandmother are alive; and the deceased does not have a father or mother outside of them; Malik said;.I have heard that if the maternal grandmother is the nearest of the two of them; then she has a sixth instead of the paternal grandmother. If the paternal grandmother is nearer; or they are in the same position in relation to the deceased; the sixth is divided equally between them. Malik said; None of the female grand-relations except for these two has any inheritance because I have heard that the Messenger of Allah; may Allah bless him and grant him peace; gave the grandmother inheritance; and then Abu Bakr asked about that until someone reliable related from the Messenger of Allah; may Allah bless him and grant him peace; that he had made the grandmother an heir and given a share to her. Another grandmother came to Umar Ibn AlKhattab; and he said; I am not one to add to fixed shares. If there are two of you together; it is between you. If either of you is left alone with it; it is hers. Malik said; We do not know of anyone who made other than the two grandmothers heirs from the beginning of Islam to this day.The Chapter on Inheritance And Grandmothers in HodHood Indexing, The Book of Hudud in Muwata Malik
MuwataMalik-017-001-35385Yahya related to me from Malik from Umara Ibn Yasar that Ata Ibn Yasar told him that Abu Ayoub AlAnsari had told him; We used to sacrifice one sheep; and a man sacrificed for himself and his family. Then later on people began to compete with each other and it became boasting. Malik said; The best that I have heard about a single camel; cow or sheep; is that a man should sacrifice a camel for himself and his family. He sacrifices a cow or sheep which he owns for his family; and shares with them in it. It is disapproved for a group of people to buy a camel; cow or sheep; to share for the ritual and sacrifices; each man giving a share of its price; and taking a share of its meat. We have heard the tradition that people do not share in the ritual. However; it may be that the people of one household can share.The Chapter on Animal Sacrifice And Cows in HodHood Indexing, The Book of Jihad in Muwata Malik
MuwataMalik-017-001-35423Yahya related to me from Malik from Yahya Ibn Said that he heard Said Ibn AlMusayab say; When people in military expeditions divided the spoils; they made a camel equal to ten sheep. Malik said about the paid labourer in military expeditions; If he is present at the battle and is with the people in the battle and he is a free man; he has his share. If he is not present; he has no share. Malik summed up; I think that the booty is only divided among free men who have been present at the battle.The Chapter on Booties Of Almaghazi in HodHood Indexing, The Book of Divorce in Muwata Malik
MuwataMalik-017-001-35430Yahya related to me that Malik said that he had heard that Umar Ibn Abd AlAziz used to say; The man on horse-back has two shares; and the man on foot has one. Malik added; I continue to hear the same. Malik; when asked whether a man who was present with several horses took a share for all of them; said; I have never heard that. I think that there is only a share for the horse on which he fought. Malik said; I think that foreign horses and half-breeds are considered as horses because Allah; the Blessed; the Exalted; said in His Book; All horses; and mules; and asses; for you to ride; and as an adornment. Sura16 ayat 8. He said; the Mighty; the Majestic; Make ready for them whatever force and strings of horses you can; to terrify thereby the enemy of Allah and your enemy. Surat 8 ayat 60. I think that foreign breeds and half-breeds are considered as horses if the governor accepts them. Said Ibn AlMusayab was asked about working horses; and whether there was zakat on them. He said; Is there any zakat on horses.?The Chapter on Horses And Makkah in HodHood Indexing, The Book of Divorce in Muwata Malik

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