Take

Take Completed Form

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In Quran

Quran Surat	Sura and Ayah	Polarity	Sura Classification	Sura Sequence	Related Subjects	Ayah Text	English Translation
Surat AlJathiya Ayah 9	Surat AlJathiya	-0.71		62	Humili penalti, Learn signs, Signs take, Jest humili, Li penalti, Take jest	وَإِذَا عَلِمَ مِنْ آيَاتِنَا شَيْئًا اتَّخَذَهَا هُزُوًا أُولَئِكَ لَهُمْ عَذَابٌ مُهِينٌ	And when he learns something of Our Signs, he takes them in jest: for such there will be a humiliating Penalty.
Surat AlNisa Ayah 119	Surat AlNisa	-0.52		92	Fals desir, Creat fals, Satan friend, Fair natur, Friend sureti, Forsak take, Order slit, Sureti suffer, Desir order, Ear cattle, Defac fair, Take satan, Creat forsak, Natur creat, Mislead creat, Cattle defac, Slit ear, Loss manifest, Suffer loss	وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ وَمَنْ يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا	"I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest.
Surat AlKahf Ayah 49	Surat AlKahf	-0.39		66	Ah woe, Take account, Thereof lord, Record ah, Book deed, Woe book, Deed wilt, Count thereof, Wilt sin, Terror record, Leav take, Sin terror, Treat injustic, Lord treat, Book leav, Account thereof	وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا وَوَجَدُوا مَا عَمِلُوا حَاضِرًا وَلَا يَظْلِمُ رَبُّكَ أَحَدًا	And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.
Surat AlNahl Ayah 70	Surat AlNahl	-0.25		68	Soul death, Take soul, Creat take, Death feebl, Feebl age, Knowing power, Age knowing	وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ	It is Allah who creates you and takes your souls at death; and of you there are some who are sent back to a feeble age, so that they know nothing after having known (much): for Allah is All-Knowing, All-Powerful.
Surat AlNisa Ayah 176	Surat AlNisa	-0.23		92	Thu 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 sisters	يَسْتَفْتُونَكَ 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 عَلِيمٌ	They 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 102	Surat AlNisa	-0.19		92	Stand prayer, Humili punish, Unbeliev prepar, Prepar humili, Parti prai, Prayer arm, Neglig arm, Standest lead, Rush blame, Finish prostrations, Rain precaut, Parti stand, Precaut unbeliev, Prostrations posit, Rear parti, Arm baggage, Art standest, Bear arm, Assault singl, Blame arm, Believ prepar, Arm finish, Unbeliev neglig, Precaution bear, Baggage assault, Singl rush, Lead prayer, Inconveni rain, Prai precaution, Arm inconveni, Prayer parti, Posit rear, Arm unbeliev	وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَى أَنْ تَضَعُوا أَسْلِحَتَكُمْ وَخُذُوا حِذْرَكُمْ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُهِينًا	When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment.
Surat AlZumar Ayah 9	Surat AlZumar	-0.062		59	Receiv admonit, Merci lord, Endu understand, Hope merci, Night prostrat, Understand receiv, Prostrat stand, Hour night, Worship devoutli, Equal endu, Take heed, Devoutli hour, Heed hereafter, Stand adoration, Hour nigh, Adoration take, Hereafter place, Place hope	أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ	Is one who worships devoutly during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord - (like one who does not)? Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition.
Surat AlZumar Ayah 42	Surat AlZumar	-0.053		59	Term appoint, Death life, Soul death, Decre death, Sign reflect, Take soul, Death die, Appoint sign, Sleep pass, Take sleep, Life rest, Die take, Send bodi, Pass decre, Bodi term, Rest send	اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ	It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed verily in this are Signs for those who reflect.
Surat AlNoor Ayah 39	Surat AlNoor	-0.029		102	Take account, Swift take, Mirag sandi, Thirst mistak, Mistak find, Pai account, Deed mirag, Find pai, Parch thirst, Deserts parch, Find find, Account swift, Sandi deserts	وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاءً حَتَّى إِذَا جَاءَهُ لَمْ يَجِدْهُ شَيْئًا وَوَجَدَ اللَّهَ عِنْدَهُ فَوَفَّاهُ حِسَابَهُ وَاللَّهُ سَرِيعُ الْحِسَابِ	But the Unbelievers, - their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: But he finds Allah (ever) with him, and Allah will pay him his account: and Allah is swift in taking account.
Surat AlJathiya Ayah 23	Surat AlJathiya	-0.025		62	Receiv admonit, Vain desir, Heart understand, Ear hear, God vain, Guidanc receiv, Hear heart, Sight guid, Desir know, Understanding cover, Guid withdrawn, Take god, Heart understanding, Know left, Left astray, Cover sight, Seal hear, Astray seal, Seest take, Withdrawn guidanc	أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ أَفَلَا تَذَكَّرُونَ	Then seest thou such a one as takes as his god his own vain desire? Allah has, knowing (him as such), left him astray, and sealed his hearing and his heart (and understanding), and put a cover on his sight. Who, then, will guide him after Allah (has withdrawn Guidance)? Will ye not then receive admonition?
Surat AlNisa Ayah 25	Surat AlNisa	0.053		92	Forgiving merci, Full knowledg, Hand possess, Believ women, Women believ, Practis restraint, Free believ, Restraint forgiving, Shame punish, Knowledg faith, Fear sin, Chaste lustful, Sin practis, Permiss fear, Free women, Wherewith free, Mean wherewith, Fall shame, Faith wed, Thi permiss, Girl hand, Owners dowers, Possess full, Paramour wedlock, Lustful take, Take paramour, Wed leav, Punish half, Half free, Women thi, Dowers reason, Reason chaste, Leav owners, Believ girl, Wedlock fall	وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ وَاللَّهُ أَعْلَمُ بِإِيمَانِكُمْ بَعْضُكُمْ مِنْ بَعْضٍ فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ذَلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ وَأَنْ تَصْبِرُوا خَيْرٌ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ	If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And Allah hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most Merciful.
Surat AlIsra Ayah 33	Surat AlIsra	0.11		46	Life help, Bound matter, Matter take, Qisa forgiv, Author demand, Slain wrongfully, Help law, Heir author, Forgiv exce, Take life, Exce bound, Wrongfully heir, Demand qisa	وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا	Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law).
Surat AlNisa Ayah 6	Surat AlNisa	0.29		92	Take account, Reach ag, Releas properti, Reason releas, Ag marriag, Consum wastefully, Suffici take, Orphan reach, Properti wit, Judgment releas, Presenc suffici, Trial orphan, Properti consum, Wit presenc, Hast grow, Grow guardian, Wastefully hast, Remuneration poor, Claim remuneration, Marriag judgment, Poor reason	وَابْتَلُوا الْيَتَامَى حَتَّى إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَنْ يَكْبَرُوا وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ وَكَفَى بِاللَّهِ حَسِيبًا	Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account.
Surat AlQasas Ayah 20	Surat AlQasas	0.3		45	Sincer advic, Furthest citi, Take counsel, Mose chief, Chief take, Running furthest, Slai sincer, Counsel slai	وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى قَالَ يَا مُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ	And there came a man, running, from the furthest end of the City. He said: "O Moses! the Chiefs are taking counsel together about thee, to slay thee: so get thee away, for I do give thee sincere advice."
Surat AlMaidah Ayah 4	Surat AlMaidah	0.3		112	Take account, Law food, Swift take, Law pure, Food law, Hunt anim, Eat catch, Fear swift, Pronounc fear, Taught train, Manner direct, Pure taught, Direct eat, Catch manner, Catch pronounc, Anim catch, Train hunt	يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَمَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ	They ask thee what is lawful to them (as food). Say: lawful unto you are (all) things good and pure: and what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah: eat what they catch for you, but pronounce the name of Allah over it: and fear Allah; for Allah is swift in taking account.
Surat AlNisa Ayah 86	Surat AlNisa	0.42		92	Meet greet, Greet courteous, Take care, Courtesi take, Courteous equal, Greet offer, Offer meet, Courteou greet, Equal courtesi, Care account	وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا	When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.
Surat Althariyat Ayah 16	Surat Althariyat	0.47		64	Joi lord, Lord live, Live life	آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُحْسِنِينَ	Taking joy in the things which their Lord gives them, because, before then, they lived a good life.
Surat Ghafir Ayah 17	Surat Ghafir	0.53		57	Take account, Dai soul, Swift take, Injustic swift, Earn injustic, Requit earn, Soul requit	الْيَوْمَ تُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ لَا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ	That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account.

In Hadith Text Books

Take In Sahih AlBukhari

Hadith Page	Arabic Text	English Translation	Book and Chapter
SahihAlBukhari-017-001-022		Narrated Abu Huraira: Allah Messenger ﷺ said; When the call for prayer is made; Satan takes to his heels passing wind so that he may not hear the Adhan and when the call is finished he comes back; and when the Iqama is pronounced; Satan again takes to his heels; and when the Iqama is finished he comes back again and tries to interfere with the person and his thoughts and say; Remember this and that which he has not thought of before the prayer ; till the praying person forgets how much he has prayed. If anyone of you does not remember whether he has offered three or four rakat then he should perform two prostrations of Sahu while sitting.	The Chapter on Adhan And Iqama At Dawn in HodHood Indexing, Chapter on When a person forgets whether he has offered three or four Raka in Sahih AlBukhari
SahihAlBukhari-017-001-1077		Narrated Abdullah: The Prophet ﷺ said; Whoever takes the property of a Muslim by taking a false oath; will meet Allah Who will be angry with him. Then the Prophet ﷺ recited the Verse:- Verily those who purchase a small gain at the cost of Allah Covenant and their oaths; they shall have no portion in the Hereafter; neither will Allah speak to them; nor look at them. 3.77	The Chapter on False Oaths And Pledges in HodHood Indexing, Chapter on Some faces that Day shall be Nadirah Looking at their Lord in Sahih AlBukhari
SahihAlBukhari-017-001-1078		Narrated Abu Huraira: The Prophet ﷺ said; There are three types of persons to whom Allah will neither speak to them on the Day of Resurrections; nor look at them They are :- 1 a man who takes a false oath that he has been offered for a commodity a price greater than what he has actually been offered; 2 and a man who takes a false oath after the Asr prayer in order to grab the property of a Muslim through it; 3 and a man who forbids others to use the remaining superfluous water. To such a man Allah will say on the Day of Resurrection; Today I withhold My Blessings from you as you withheld the superfluous part of that water which your hands did not create.	The Chapter on False Oaths And Pledges in HodHood Indexing, Chapter on Some faces that Day shall be Nadirah Looking at their Lord in Sahih AlBukhari
SahihAlBukhari-017-001-1279		Narrated Umm Salamah : the wife of the Prophet Allah Messenger ﷺ heard some people quarreling at the door of his dwelling; so he went out to them and said; I am only a human being; and litigants with cases of dispute come to me; and someone of you may happen to be more eloquent in presenting his case than the other; whereby I may consider that he is truthful and pass a judgment in his favor. If ever I pass a judgment in favor of somebody whereby he takes a Muslim right unjustly; then whatever he takes is nothing but a piece of Fire; and it is up to him to take or leave.	The Chapter on Hell Fire And Evil in HodHood Indexing, Chapter on Whoever is given the right of his brother through a judicial decision in Sahih AlBukhari
SahihAlBukhari-017-001-179		Narrated Abu Huraira: Allah Messenger ﷺ said; When the Adhan for the prayer is pronounced; then Satan takes to his heels passing wind so that he may not hear the Adhan and when the Muadh-dhin finishes; he comes back; and when the Iqama is pronounced he again takes to his heels and when it is finished; he again comes back and continues reminding the praying person of things that he used not to remember when not in prayer till he forgets how much he has prayed. Abu Salama Bin Abdulrahman said; If anyone of you has such a thing forgetting the number of rakat he has prayed he should perform two prostrations of Sahu i.e. forgetfulness while sitting. Abu Salama narrates this from Abu Huraira.	The Chapter on Forgetfulness In Prayers Raising in HodHood Indexing, Chapter on Thinking of something during AlSalat the prayer in Sahih AlBukhari
SahihAlBukhari-017-001-2082		Narrated Abdullah: Allah Messenger ﷺ said; If somebody is ordered by the ruler or the judge to take an oath; and he takes a false oath in order to grab the property of a Muslim; then he will incur Allah Wrath when he will meet Him. And Allah revealed in its confirmation: Verily! Those who purchase a small gain at the cost of Allah covenants and their own oaths. 3.77 The sub-narrator added: AlAshath Bin Qais entered; saying; What did Abu Abdulrahman narrate to you? They said; So-and-so; AlAshath said; This verse was revealed in my connection. I had a well on the land of my cousin and we had a dispute about it. I reported him to Allah Apostle who said to me. You should give evidence i.e. witness otherwise the oath of your opponent will render your claim invalid. I said; Then he my opponent will take the oath; O Allah Messenger ﷺ. Allah Messenger ﷺ said; Whoever is ordered by the ruler or the judge to give an oath; and he takes a false oath in order to grab the property of a Muslim; then he will incur Allah Wrath when he meets Him on the Day of Resurrection.	The Chapter on False Oaths And Pledges in HodHood Indexing, Chapter on Verily those who purchase a small gain at the cost of Allah Covenant and their oaths in Sahih AlBukhari
SahihAlBukhari-017-001-2142		Narrated Hakim Bin Hizam: I asked the Prophet for some money and he gave me; and then again I asked him and he gave me; and then again I asked him and he gave me and he then said; This wealth is like green and sweet fruit ; and whoever takes it without greed; Allah will bless it for him; but whoever takes it with greed; Allah will not bless it for him; and he will be like the one who eats but is never satisfied. And the upper giving hand is better than the lower taking hand.	The Chapter on Gifts And Wealth in HodHood Indexing, Chapter on Wealth is green sweet in Sahih AlBukhari
SahihAlBukhari-017-001-2297		Narrated Abu Huraira: The Prophet ﷺ said; An adulterer; at the time he is committing illegal sexual intercourse is not a believer; and a person; at the time of drinking an alcoholic drink is not a believer; and a thief; at the time of stealing; is not a believer. Ibn Shihab said: Abdul Malik Bin Abi Bakr Bin Abdulrahman Bin AlHarith Bin Hisham told me that Abu Bakr used to narrate that narration to him on the authority of Abu Huraira. He used to add that Abu Bakr used to mention; besides the above cases; And he who robs takes illegally something by force while the people are looking at him; is not a believer at the time he is robbing taking.	The Chapter on Illegal Sexual Intercourse And Alcohol in HodHood Indexing, Chapter on Intoxicants gambling AlAnsab and AlAzlam are an abomination of Shaitan handiwork in Sahih AlBukhari
SahihAlBukhari-017-001-2914		Narrated Abu Juhaifa: I came to the Prophet ﷺ while he was inside a red leather tent; and I saw Bilal taking the remaining water of the ablution of the Prophet; and the people were taking of that water and rubbing it on their faces; and whoever could not get anything of it; would share the moisture of the hand of his companion and then rub it on his face.	The Chapter on Ablution And Impurity in HodHood Indexing, Chapter on The red tent of leather in Sahih AlBukhari
SahihAlBukhari-017-001-3098		Narrated Jabala Bin Suhaim.: At the time of Ibn AlZubair; we were struck with famine; and he provided us with dates for our food. Abdullah Bin Umar used to pass by us while we were eating; and say; Do not eat two dates together at a time; for the Prophet ﷺ forbade the taking of two dates together at a time in a gathering. Ibn Umar used to add; Unless one takes the permission of one companions.	The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on To eat two dates at a time in Sahih AlBukhari
SahihAlBukhari-017-001-3210		Narrated Abu Juhaifa: The Prophet ﷺ cursed the lady who practices tattooing and the one who gets herself tattooed; and one who eats takes Riba usury and the one who gives it. And he prohibited taking the price of a dog; and the money earned by prostitution; and cursed the makers of pictures.	The Chapter on Life And Death And Charity in HodHood Indexing, Chapter on The earnings of a prostitute and the illegal wedding in Sahih AlBukhari
SahihAlBukhari-017-001-333		Narrated Abdullah Bin Dinar: My father said; I heard Ibn Umar reciting the poetic verses of Abu Talib: And a white person i.e. the Prophet who is requested to pray for rain and who takes care of the orphans and is the guardian of widows. Salim father Ibn Umar said; The following poetic verse occurred to my mind while I was looking at the face of the Prophet ﷺ while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-gutter: And a white person who is requested to pray for rain and who takes care of the orphans and is the guardian of widows... And these were the words of Abu Talib.	The Chapter on Rain And Clouds And Heaven in HodHood Indexing, Chapter on Request of the people to the Imam to offer the Istisqa prayer in Sahih AlBukhari
SahihAlBukhari-017-001-4042		Narrated Urwa Bin AlZubair: Hakim Bin Hizam said; I asked Allah Messenger ﷺ for something; and he gave me. I asked him again; and he gave me; and said to me. O Hakim! This wealth is like green sweet i.e. fruit ; and if one takes it without greed; then one is blessed in it; and if one takes it with greediness; then one is not blessed in it; and will be like the one who eats without satisfaction. And an upper i.e. giving hand is better than a lower i.e. taking hand; I said; O Allah Messenger ﷺ ! By Him Who has sent you with the Truth. I will not ask anyone for anything after you till I leave this world. So; when Abu Bakr during his Caliphate; called Hakim to give him some money ; Hakim refused to accept anything from him. Once Umar called him during his Caliphate in order to give him something; but Hakim refused to accept it; whereupon Umar said; O Muslims! I give him i.e. Hakim his right which Allah has assigned to him from this Fai booty ; but he refuses to take it. So Hakim never took anything from anybody after the Prophet ﷺ till he died.	The Chapter on Gifts And Wealth in HodHood Indexing, Chapter on What the Prophet used to give to those Muslims whose faith was not so firm in Sahih AlBukhari
SahihAlBukhari-017-001-4067		Narrated Urwa Bin AlZubair: Hakim Bin Hizam said; I asked Allah Messenger ﷺ for something; and he gave me; and I asked him again and he gave me and said; O Hakim! This wealth is green and sweet i.e. as tempting as fruits ; and whoever takes it without greed then he is blessed in it; and whoever takes it with greediness; he is not blessed in it and he is like one who eats and never gets satisfied. The upper i.e. giving hand is better than the lower i.e. taking hand. Hakim added; I said; O Allah Messenger ﷺ ! By Him Who has sent you with the Truth I will never demand anything from anybody after you till I die. Afterwards Abu Bakr used to call Hakim to give him something but he refused to accept anything from him. Then Umar called him to give him something but he refused. Then Umar said; O Muslims! I offered to him i.e. Hakim his share which Allah has ordained for him from this booty and he refuses to take it. Thus Hakim did not ask anybody for anything after the Prophet; till he died-may Allah bestow His mercy upon him.	The Chapter on Gifts And Wealth in HodHood Indexing, Chapter on The explanantion of the Statement of Allah Taala After payment of legacies that they may have bequeathed or debts in Sahih AlBukhari
SahihAlBukhari-017-001-435		Narrated Abu Said: I testify that Allah Messenger ﷺ said; The taking of a bath on Friday is compulsory for every male Muslim who has attained the age of puberty and also the cleaning of his teeth with Siwak; and the using of perfume if it is available. Amr a sub-narrator said; I confirm that the taking of a bath is compulsory; but as for the Siwak and the using of perfume; Allah knows better whether it is obligatory or not; but according to the Hadith it is as above.	The Chapter on Teeth And Moustach In Basic Instinct in HodHood Indexing, Chapter on To perfume before going for the Friday prayer in Sahih AlBukhari
SahihAlBukhari-017-001-4370		Narrated Abu Huraira: The Prophet ﷺ said; When the call for the prayer is pronounced; Satan takes to his heels; passing wind with noise; When the call for the prayer is finished; he comes back. And when the Iqama is pronounced; he again takes to his heels; and after its completion; he returns again to interfere between the praying person and his heart; saying to him. Remember this or that thing. till the person forgets whether he has offered three or four rakat: so if one forgets whether he has prayed three or four rakat; he should perform two prostrations of Sahu i.e. forgetfulness.	The Chapter on Forgetfulness In Prayers And Bowing in HodHood Indexing, Chapter on The characteristics of Iblis Satan and his soldiers in Sahih AlBukhari
SahihAlBukhari-017-001-4439		Narrated Abu Wail: Abdullah bin Masud said; Whoever takes a false oath in order to grab some property unjustly ; Allah will be angry with him when he will meet Him. Allah confirmed that through His Divine Revelation: Verily! Those who purchase a little gain at the cost of Allah covenant and their oaths... they will have a painful punishment. 3.77 AlAshath Bin Qais came to us and asked; What is Abu Abdulrahman i.e. Abdullah telling you? We told him what he was narrating to us. He said; He was telling the truth; this Divine Verse was revealed in connection with me. There was a dispute between me and another man about something and the case was filed before Allah Messenger ﷺ who said; Produce your two witnesses or else the defendant is to take an oath. I said; The defendant will surely take a false oath caring for nothing. The Prophet ﷺ said; Whoever takes a false oath in order to grab others property; then Allah will be angry with him when he will meet Him. Then Allah revealed its confirmation. AlAshath then recited the above Divine Verse. 3.77	The Chapter on False Oaths And Pledges in HodHood Indexing, Chapter on The defendant must take an oath in Sahih AlBukhari
SahihAlBukhari-017-001-4844		Narrated Abu Huraira: The Prophet ﷺ said; Whoever takes the money of the people with the intention of repaying it; Allah will repay it on his behalf; and whoever takes it in order to spoil it; then Allah will spoil him.	The Chapter on Almaghazi And Hunain in HodHood Indexing, Chapter on Borrowing money from people in Sahih AlBukhari
SahihAlBukhari-017-001-5044		Narrated Abu Huraira: The Prophet ﷺ said; There are three types of people whom Allah will neither talk to; nor look at; on the Day of Resurrection. They are : -1. A man who takes an oath falsely that he has been offered for his goods so much more than what he is given; -2. a man who takes a false oath after the Asr prayer in order to grab a Muslim property; and -3. a man who withholds his superfluous water. Allah will say to him; Today I will withhold My Grace from you as you withheld the superfluity of what you had not created.	The Chapter on False Oaths And Pledges in HodHood Indexing, Chapter on The owner od a tank or a leather watercontainer in Sahih AlBukhari
SahihAlBukhari-017-001-579		Narrated Abu Huraira: Allah Messenger ﷺ said; When the Adhan is pronounced Satan takes to his heels and passes wind with noise during his flight in order not to hear the Adhan. When the Adhan is completed he comes back and again takes to his heels when the Iqama is pronounced and after its completion he returns again till he whispers into the heart of the person to divert his attention from his prayer and makes him remember things which he does not recall to his mind before the prayer and that causes him to forget how much he has prayed.	The Chapter on Adhan And Iqama At Dawn in HodHood Indexing, Chapter on Superiority of the Adhan in Sahih AlBukhari
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In Sahih Muslim

Hadith Page	Arabic Text	English Translation	Book and Chapter
SahihMuslim-017-001-19223		Muhammad Bin Munkadir reported: As I saw Jabir Bin Abdullah taking an oath in the name of Allah that it was Ibn Saeed who was the Dajjal I said: Do you take an oath in the name of Allah? Thereupon he said: I heard Umar taking an oath in the presence of Allah Apostle ﷺ to this effect but Allah Apostle ﷺ did not disapprove of it.	The Chapter on Writing Oaths And Pledges in HodHood Indexing, Chapter on 19 in Sahih Muslim
SahihMuslim-017-001-19352		Abu Huraira reported from Allah Messenger ﷺ that his Lord; the Exalted and Glorious; thus said. A servant committed a sin and he said: O Allah; forgive me my sins; and Allah the Exalted and Glorious said: My servant commited a sin and then he came to realise that he has a Lord Who forgives the sins and takes to account the sinner for the sin. He then again committed a sin and said: My Lord; forgive me my sin; and Allah; the Exalted and High; said: My servant committed a sin and then came to realise that he has a Lord Who would forgive his sin or would take him to account for the sin. He again committed a sin and said: My Lord; forgive me for my sin; and Allah the Exalted and High said: My servant sas committed a sin and then came to realise that he has a Lord Who forgives the sins or takes him to account for sin. O servant; do what you like. I have granted you forgiveness. Abd AlAla said: I do not know whether he said thrice or four times to do what you desire.	The Chapter on Forgiveness And Mercy in HodHood Indexing, Chapter on 5 in Sahih Muslim
SahihMuslim-017-001-19409		Abdullah Bin Amr Bin AlAs reported Allah Messenger ﷺ as saying: Verily; Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars; so that when He leaves no learned person; people turn to the ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge; they go astray; and lead others astray.	The Chapter on Knowledge In Religion in HodHood Indexing, Chapter on 5 in Sahih Muslim
SahihMuslim-017-001-19412		Urwa Bin AlZubair reported that Aisha said to him: This news has reached me that Abdullah Bin Amr AlAs would pass by us during the Hajj season; so you meet him and ask him about religious matters as he has acquired great knowledge from Allah Messenger ﷺ. I thus met him and asked him about things which he narrated from Allah Messenger ﷺ. And amongst these the one he mentioned was that Allah Apostle ﷺ said: Verily; Allah does not take away knowledge from people directly but he takes away the scholars and consequently takes away knowledge along with them and leaves amongst persons the ignorant as their leaders who deliver religious verdicts without adequate knowledge and themselves go astray and lead others astray. Urwa said: When I narrated this to Aisha; she deemed it too much to believe and thus showed reluctance to accept that as perfectly true and said to; Urwa: Did he Abdullah Bin Amr say to you that he had heard Allah Apostle ﷺ as saying: Urwa had forgotten to ask this from Abdullah Bin Amr. So when it was the next year; she Aisha said to him Urwa : Ibn Amr has come for Hajj ; so meet him. talk to him and ask him about this hadith that he narrated to You last year on the occasion of the Hajj pertaining to knowledge. He Urwa ; said: So I met him; and asked about it and he narrated to me exactly like one that he had narrated to me for the first time. So when I informed her Aisha about that; she said: I do not think but this that he has certainly told the truth and I find that be has neither made any addition to it; nor missed anything from it.	The Chapter on Knowledge In Religion in HodHood Indexing, Chapter on 5 in Sahih Muslim
SahihMuslim-017-001-19796		Ibn Abbas reported: I was playing with children that Allah Messenger ﷺ happened to pass by us. I hid myself behind the door. He the Prophet came and patted my shoulders and said: Go and call Muawiya. I returned and said: He is busy in taking food. He again asked me to go and call Muawiya to him. I went and came back and said that he was busy in taking food; whereupon he said: May Allah not fill his belly! Ibn Muthanna; said: I asked Umm Umaya what he meant by the word Hatani. He said: It means he patted my shoulders.	The Chapter on Grooming The Pubic Hear And Plucking in HodHood Indexing, Chapter on 25 in Sahih Muslim
SahihMuslim-017-001-23485		Abu Saeed AlKhudri reported: We used to estimate how long Allah Messenger ﷺ stood in the noon and afternoon prayers; and we estimated hat he stood in the first two rakahs of the noon prayer as long as it takes to recite Alif Lam Mim; Tanzil; i. e. AlSajda. We estimated that he stood half that time in the last two rakahs; that he stood in the first two of the afternoon as long as he did in the last two at noon; and in the last two of the afternoon prayer about half that time. Abu Bakr in his narration has made no mention of Alif Lam Mim; Tanzil; but said: As long as it takes to recite thirty verses.	The Chapter on Prayers In Congregation in HodHood Indexing, Chapter on 34 in Sahih Muslim

In Sunan AlTermithi

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAlTermithi-017-001-10055		Narrated Saeed Bin Jubair: I was asked about those who were involved in the case of Lian and if they are to be separated; during the leadership of mousab Bin AlZubair. I did not know what to say. So I went to the house of Abdullah Bin Umar and I sought permission to enter. I was told he was taking a nap; but he heard me taking and he said: Is it Ibn Jubair? Enter. You would not have come except for a need. He said: So I entered and found him laying on a saddlecloth from his mount. I said: O Abu Abdulrahman Are those involved in Lian separated? He said: Glorious is Allah! Yes. The first who asked about hat was so-and-so the son of so-and-so. He came to the Prophet ﷺ and said O Messenger of Allah! If one of us saw his wife committing adultery; what should he do? If he were to say anything; his statement would be a horrible matter; and if he were to remain silent; his silence about the matter would be horrible. He said: So the Prophet ﷺ remained silent and did not answer him. Afterwards he came to the Prophet ﷺ and said: The one who asked you about it has been tried by it. So Allah revealed these Ayat from Surat AlNur: And those who accuse their wives and have no witnesses except themselves; let the testimony of one of them be four testimonies by Allah 24:6-10 - until the end of those Ayat. He said: So he called for the man and recited the Ayat to him and admonished him; reminded him; and he told him: Indeed the punishment of the world is less than the punishment of the Hereafter. So he said: Nay! By the One Who sent you with the Truth! I did not lie about her. Then he ﷺ did the same with the woman; admonishing her and reminding her and he told her: Indeed the punishment of the world is less than the punishment of the Hereafter. She said: Nay! By the One Who sent you with the Truth! He is not telling the truth. He said: So he started with the man: He testified four times; by Allah that he is one of the truthful; and the fifth time that the curse of Allah be upon him if he was one of the liars. Then the same with the woman: She testified four times by Allah; that he was one of the liars; and the fifth time that the wrath of Allah be upon her if he was one of the truthful. Then he separated the two of them.	The Chapter on Wives And Relationship Lian in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi
SunanAlTermithi-017-001-7457			The Chapter on False Oaths And Pledges in HodHood Indexing, Chapter on What Has Been Related About The Proof Is Required From The Claimant And The Oath Is Required From The One The Claim Is Against in Sunan AlTermithi
SunanAlTermithi-017-001-7758			The Chapter on False Oaths And Pledges in HodHood Indexing, Chapter on What Was Been Related About The False Oath To Deprive The Muslim Of His Wealth in Sunan AlTermithi
SunanAlTermithi-017-001-7787			The Chapter on Returning Of Gifts in HodHood Indexing, Chapter on What Has Been Related About It Being Disliked To Take Back One Gift in Sunan AlTermithi
SunanAlTermithi-017-001-8818		Narrated Aisha: that the Prophet ﷺ said: Order Abu Bakr to lead the people in Prayer. Aisha said: O Messenger of Allah! If Abu Bakr takes your place; the people will not be able to hear due to his crying; so order Umar to lead the people in Prayer. She said: So he said: Order Abu Bakr to lead the people in Prayer. Aisha said: So I said to Hafsah: Tell him that if Abu Bakr takes your place; then the people will not be able to hear due to his crying; so order Umar to lead the people in Prayer. Upon this Hafsah did it. So the Messenger of Allah ﷺ said: Indeed you are but like the companions of Yousif! Order Abu Bakr to lead the people in Prayer. So Hafsah said to Aisha: I never received any good from you.	The Chapter on Recitations And Poetry And Crying in HodHood Indexing, The Book of Chapters on Virtues in Sunan AlTermithi
SunanAlTermithi-017-001-9110		Narrated Abdullah Bin Amr Bin AlAs: that the Messenger of Allah ﷺ said: Indeed Allah does not take away knowledge by removing it from the people; but He takes away knowledge by taking the scholars; until there remains no scholar and the people begin to ask the ignorant leaders; so they give their verdict without knowledge. They will go astray and lead the people astray.	The Chapter on Ignorance And Knowledge in HodHood Indexing, Chapter on What Has Been Related About Knowledge Leaving in Sunan AlTermithi
SunanAlTermithi-017-001-9140		Narrated Qais Bin Kathir: A man from AlMadinah came to Abu AlDarda when he was in Dimashq. So he said: What brings you O my nephew? He replied: A Hadith reached me which you have narrated from the Messenger of Allah ﷺ. He said: You did not come for some need? He said: No. He said: Did you come for trade? He said: No; I did not come except seeking this Hadith. So he said: Indeed; I heard the Messenger of Allah ﷺ saying: Whoever takes a path upon which he seeks knowledge; then Allah makes a path to Paradise easy for him. And indeed the angels lower their wings in approval to the one seeking knowledge. Indeed forgiveness is sought for the knowledgeable one by whomever is in the heavens and whomever is in the earth; even the fish in the waters. And superiority of the scholar over the worshiper is like the superiority of the moon over the rest of the celestial bodies. Indeed the scholars are the heirs of the Prophets; and the Prophets do not leave behind Dinar or Dirham. The only legacy of the scholars is knowledge; so whoever takes from it; then he has indeed taken the most able share.	The Chapter on Knowledge And Scholars in HodHood Indexing, Chapter on What Has Been Related About The Superiority Of Fiqh Over Worship in Sunan AlTermithi
SunanAlTermithi-017-001-9543			The Chapter on Games And Hunting And Alquran in HodHood Indexing, The Book Of Dreams in Sunan AlTermithi
SunanAlTermithi-017-001-9705		Urwah Bin AlZubair and Ibn Mousayab narrated that Hakim Bin Hizam said: I once asked the Messenger of Allah s.a.w for something and he gave it to me. Then I asked him again and he gave it to me. Then I asked him again and he gave it to me. Then I asked him again ; so he gave it to me. Then he said: O Hakim! Indeed this wealth is green and sweet; so whoever takes it without asking for it; he will be blessed in it. And whoever takes it; insisting upon it; he will not be blessed in it. He is like the one who eats but does not get satisfied and contended. And the upper hand giving is better than the lower hand receiving. So Hakim said: I said: O Messenger of Allah! By the One who sent you with the Truth! I shall not ask anyone for anything after you until I depart the world.So Abu Bakr used to call Hakim to give him something; but he refused to accept it. Then Umar called him to give to him; but he refused to accept it. So Umar said: O you Muslims! I would like you to bear witness that I presented Hakim with his due of these spoils of war but he refused to accept it. So Hakim never asked anyone of the people for anything after the Messenger of Allah; until he died.	The Chapter on Gifts And Wealth in HodHood Indexing, The Book of Chapters on the description of the Day of Judgement AlRiqaq and AlWara in Sunan AlTermithi
SunanAlTermithi-017-001-9873		Narrated Abdullah: that the Messenger of Allah ﷺ said: Whoever takes a false oath to deprive a Muslim of his property; he will meet Allah while He is angry with him. So AlAshath Bin Qais said: By Allah! This was about me. There was a dispute between myself and a Jewish man who denied my right; and I complained against him to the Prophet ﷺ. So the Messenger of Allah ﷺ said to me: Do you have any proof? I said: No. So he said to the Jew: Take an oath. I said: O Messenger of Allah! If he takes an oath then I will lose my property. So Allah; Blessed and Most High; revealed: Verily those who purchase a small gain at the cost of Allah covenant and their oaths... until the end of the Ayah. 3:77	The Chapter on False Oaths And Pledges in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi

In Sunan AlNasai

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAlNasai-017-001-11372		It was narrated from Abu Huraira that the Prophet ﷺ said: When the call for the prayer is given; the Shaitan takes to his heels; passing wind loudly so that he will not hear the call to prayer. When the call to prayer is finished; he comes back. And when the Iqamah is said; he again takes to his heels; and after it is completed; he returns again to interfere between the praying person and his heart; saying to him: Remember such and such; remember such and such; - things that he had not remembered - until he does not know how many Rakahs he has prayed.	The Chapter on Prayers And Bowing in HodHood Indexing, The Book of the Adhan The Call to Prayer in Sunan AlNasai
SunanAlNasai-017-001-12274		It was narrated from Amr Bin Shuaib; from his father; that his grandfather Abdullah Bin Amr; that the Messenger of Allah wsa asked about fruit on the tree. He said: Whatever a needy person takes without putting any in his pocket and taking it away ; there is no penalty on him. But whoever takes anything away; he must pay a penalty of twice its value; and be punished. Whoever steals something after it has been stored properly; and its value is equal to that of a shield; his hand must be cut off. Whoever steals something worth less than that; he must pay a penalty of twice its value and be punished.	The Chapter on Agriculture And Camels in HodHood Indexing, Chapter on Stealing Fruit after it has been put in the place where it is stored to dry in Sunan AlNasai
SunanAlNasai-017-001-12770		Anas Bin Malik said: While I was taking care of a group of people; including my paternal uncles; and I was the youngest of them; a man came and said: Khamr has been forbidden. I was taking care of them; and was pouring Fadikh date-wine for them. They said: Pour it away. So I poured it away. I the narrator said to Anas: What is that? He said: Unripe dates and dried dates. Abu Bakr Bin Anas said: That was their wine in those days. And Anas did not deny that.	The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on The Drinks Which Were Destroyed When Khamr Was Prohibited in Sunan AlNasai
SunanAlNasai-017-001-13001		It was narrated from Abu Huraira that the Prophet said: Taking oaths may help you to make a sale but it takes blessing away from the earnings Sahih	The Chapter on Financial Transaction And Return in HodHood Indexing, Chapter on The One Who Sells His Product By Means Of False Oaths in Sunan AlNasai
SunanAlNasai-017-001-13226		It was narrated that Imran Bin Hudaifah said: Maimunah used to take out loans frequently; and some of her family criticized her and denounced her for that. She said: I will not stop taking loans; for I heard my close friend and my beloved say: There is no one who takes out a loans; and Allah knows that he intends to pay it back; but Allah will pay it back for him in this world.	The Chapter on Financial Transactions And Loans in HodHood Indexing, Chapter on Leniency Concerning That in Sunan AlNasai
SunanAlNasai-017-001-14273		It was narrated from Amr Bin Shuaib; from his father; that his grandfather said: The Messenger of Allah said: No one should take back his gift except a father taking back a gift from his son. The one who takes back his gift is like one who goes back to his vomit.	The Chapter on Returning Of Gifts in HodHood Indexing, Chapter on A Father Taking Back That Which He Gave To His Son And Mentioning The Varying Reports Of The Narrat in Sunan AlNasai
SunanAlNasai-017-001-14274		It was narrated from Ibn Umar and Ibn Abbas; who attributed the Hadith to the Prophet: It is not permissible for a man to give a gift and then take it back except a father taking back what he gave to his son. The likeness of the one who gives a gift then takes it back is that of the dog which eats until it is full; then it vomits; and goes back to its vomit.	The Chapter on Returning Of Gifts in HodHood Indexing, Chapter on A Father Taking Back That Which He Gave To His Son And Mentioning The Varying Reports Of The Narrat in Sunan AlNasai
SunanAlNasai-017-001-14801		Saeed and Urwah narrated that they heard Hakim Bin Hizam say: I asked the Messenger of Allah and he gave me; then I asked him and he gave me; then I asked him and he gave me. Then he said: This wealth is attractive and sweet. Whoever takes it without insisting; it will be blessed for him; and whoever takes it with avarice; it will not be blessed for him. He is like one who eats and is not satisfied. And the upper hand is better than the lower hand.	The Chapter on Gifts And Wealth in HodHood Indexing, Chapter on The Upper Hand in Sunan AlNasai
SunanAlNasai-017-001-14871		It was narrated that Kakim Bin Hizam said: I asked the Messenger of Allah and he gave me; then I asked him and he gave me; then I asked him and he gave me. Then he said: This wealth is attractive and sweet. Whoever takes it without insisting; it will be blessed for him; and whoever takes it with avarice; it will not be blessed for him. He is like one who eats and is not satisfied. And the upper hand is better than the lower hand.	The Chapter on Gifts And Wealth in HodHood Indexing, Chapter on Asking When There Is No Alternative in Sunan AlNasai
SunanAlNasai-017-001-14872		It was narrated that Hakim Bin Hizam said: I asked the Messenger of Allah and he gave me; then I asked him and he gave me; then I asked him and he gave me. Then he said: O Kahim! This wealth is attractive and sweet. Whoever takes it without being greedy; it will be blessed for him; and whoever takes it with avarice; it will not be blessed for him. He is like one who eats and is not satisfied. And the upper hand is better than the lower hand.	The Chapter on Gifts And Wealth in HodHood Indexing, Chapter on Asking When There Is No Alternative in Sunan AlNasai
SunanAlNasai-017-001-14873		Kahim Bin Hizamsaid: I asked the Messenger of Allah and he gave me; then I asked him and he gave me. The he said: O Hakim; this wealth is attractive and sweet. Whoever takes it without being greedy; it will be blessed for him; and whoever takes it with avarice; it will be blessed for him. He is like one who eats and is not satisfied. And the upper hand is better than the lower hand. I said: O Messenger of Allah! By the One Who sent you with the truth; I will never ask anyone for anything after you; until I depart this world.	The Chapter on Gifts And Wealth in HodHood Indexing, Chapter on Asking When There Is No Alternative in Sunan AlNasai

In Sunan Abu Dawoud

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAbuDawoud-017-001-26499		Abu Saeed AlKhudri and Abu Huraira reported the Messenger of Allah ﷺ as saying: If anyone takes a bath on Friday; puts on his best clothes; applies a touch of perfume if has any; then goes to congregational prayer in the Masjid ; and takes care not to step over people; then prayer what Allah has prescribes for him; then keeps silent from the time his Imam comes out until he finishes his prayer; it will atone for his sins during the previous week.Abu Huraira said: It will atone for his sins for three days more. he further said: One is rewarded ten times for doing a good work.Abu Dawud said: The version narrated by Muhammad Bin Salamah is perfect; and Hammad did not make a mention of the statement of Abu Huraira.	The Chapter on Forgiveness And Mercy in HodHood Indexing, Chapter on Performing Ghusl For The Friday Prayer in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26501		Narrated Aws Ibn Aws AlThaqafi: I heard the apostle of Allah ﷺ say: If anyone makes his wife wash and he washes himself on Friday; goes out early for Friday prayer ; attends the sermon from the beginning; walking; not riding; takes his seat near the imam; listens attentively; and does not indulge in idle talk; he will get the reward of a year fasting and praying at night for every step he takes.	The Chapter on Prayers Rows And Satan in HodHood Indexing, Chapter on Performing Ghusl For The Friday Prayer in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26584		Narrated Rafi Ibn Khadij: Muhammad Ibn Yahya Ibn Hibban said: A slave stole a plant of a palm-tree from the orchard of a man and planted it in the orchard of his master. The owner of the plant went out in search of the plant and he found it. He solicited help against the slave from Marwan Ibn AlHakam who was the Governor of Medina at that time. Marwan confined the slave and intended to cut off his hand. The slave master went to Rafi Ibn Khadij and asked him about it. He told him that he had heard the Messenger of Allah ﷺ say: The hand is not to be cut off for taking fruit or the pith of the palm-tree. The man then said: Marwan has seized my slave and wants to cut off his hand. I wish you to go with me to him and tell him that which you have heard from the Messenger of Allah ﷺ. So Rafi Ibn Khadij went with him and came to Marwan Ibn AlHakam. Rafi said to him: I heard the Messenger of Allah ﷺ say: The hand is not to be cut off for taking fruit or the pith of the palm-tree. So Marwan gave orders to release the slave and then he was released.Abu Dawud said: Kathar means pith of the palm-tree.	The Chapter on Zakat And Slaves in HodHood Indexing, Chapter on For what the thief hand is not to be cut off in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28139		Narrated Kathir Ibn Qays: Kathir Ibn Qays said: I was sitting with AbudDarda in the Masjid of Damascus. A man came to him and said: AbudDarda; I have come to you from the town of the Messenger of Allah ﷺ for a tradition that I have heard you relate from the Messenger of Allah ﷺ. I have come for no other purpose. He said: I heard the Messenger of Allah ﷺ say: If anyone travels on a road in search of knowledge; Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge; the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon; on the night when it is full; over the rest of the stars. The learned are the heirs of the Prophets; and the Prophets leave neither dinar nor dirham; leaving only knowledge; and he who takes it takes an abundant portion.	The Chapter on Knowledge And Scholars in HodHood Indexing, Chapter on Regarding the virtue of knowledge in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28280		Narrated Abdullah Ibn Masud: The Prophet ﷺ said: Taking omens is polytheism; taking omens is polytheism. He said it three times. Every one of us has some; but Allah removes it by trust in Him.	The Chapter on Horses And Makkah in HodHood Indexing, Chapter on AtTiyarah in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28510		Narrated Alqamah Bin Wail Bin Hujr AlHadrami: On the Authority of his father: A man from Hadramawt and a man of Kindah came to the Messenger of Allah ﷺ. AlHadrami said: Messenger of Allah; this man took away forcibly from me the land which belongs to my father. AlKindi said: It is my land in my possession; and I cultivate it; he has no right to it. The Prophet ﷺ then said to AlHadrami: Have you any proof ? He said: No. He then said: So for you is his oath. He said: Messenger of Allah; he is liar; he does not care for which he is taking the oath. He does not refrain himself from anything. The Prophet ﷺ said: You will have nothing from him except that. He went to take an oath for him. When he turned his back; the Messenger of Allah ﷺ said: If he takes an oath on the property to take it away by unfair means; he will meet Allah while He is unmindful of him.	The Chapter on False Oaths And Pledges in HodHood Indexing, Chapter on One Who Swears An Oath In Order To Usurp The Wealth Of Another in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28587		Narrated Abdullah Ibn Abbas: The Prophet ﷺ said: If anyone takes a vow but does not name it; its atonement is the same as that for an oath; if anyone takes a vow to do an act of disobedience; its atonement is the same as that for an oath; if anyone takes a vow he is unable to fulfill; its atonement is the same as that for an oath; but if anyone takes a vow he is able to fulfill; he must do so.Abu Dawud said: This tradition has been transmitted by Waki and others on the authority of Abdullah Bin Saeed Bin Abi AlHind; but they traced it no farther back than Ibn Abbas.	The Chapter on Obligations And Vows And Oaths in HodHood Indexing, Chapter on On A Man Who Takes Vows For A Thing Over Which He has no control in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29353		Narrated AbudDarda: The Prophet ﷺ said: If anyone takes land by paying its jizyah; he renounces his immigration; and if anyone takes off the disgrace of an unbeliever from his neck he turns away his back from Islam. He the narrator said: Thereafter Khalid Ibn Madan heard this tradition from me; and he said: Has Shubayb narrated it to you? I said: Yes. He said! When you come to him; ask him to write this tradition to me. He said: He then wrote it for him. When I came; Khalid Ibn Madan asked me for the paper and I gave it to him. When he read the paper ; he abandoned the lands he had in his possession the moment he heard this.Abu Dawud said: This Yazid Bin Khumair AlYazani is not the disciple of Shubah.	The Chapter on Assignments And Angles And Satan in HodHood Indexing, Chapter on What Has Been Related About Entering Kharaj Lands in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29455		Narrated Anas Ibn Malik: A man from Banu Abdullah Ibn Kaab brethren of Banu Qushayr not Anas Ibn Malik; the well-known Companion ; said: A contingent from the cavalry of the Messenger of Allah ﷺ raided us. I reached for he said went to the Messenger of Allah ﷺ who was taking his meals. He said: Sit down; and take some from this meal of ours. I said: I am fasting; he said: Sit down; I shall tell you about prayer and fasting. Allah has remitted half the prayer to a traveller; and fasting to the traveller; the woman who is suckling an infant and the woman who is pregnant; I swear by Allah; he mentioned both i.e. suckling and pregnant women or one of them. I was grieved for not taking the food of the Messenger of Allah ﷺ.	The Chapter on Preparing Meals In Basic Instinct in HodHood Indexing, Chapter on The Preference To Break The Fast While On A Journey in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29541		Abu Umamat AlBahili reported the Apostle of Allaah ﷺ as saying There are three persons who are in the security of Allaah; the Exalted. A man who goes out on an expedition to fight in the path of Allaah; the Exalted; is in the security of Allaah; until He takes him unto Him i.e.; he dies and brings him into Paradise or brings him alive with reward and booty he obtains and a man who goes to the Masjid is in the security of Allaah; until he takes him unto Him i.e.; he dies ; and he brings him into Paradise or brings him with reward and spoils he obtains; and a man who enters his house after giving salutation is in the security of Allaah; the Exalted.	The Chapter on Almaghazi And Khaibar in HodHood Indexing, Chapter on The Virtues Of Jihad At Sea in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29629		Qatadah said Taking another horse behind ones horse to urge it on and taking another horse at ones side are done in a horse race.	The Chapter on Horses And Makkah in HodHood Indexing, Chapter on Practicing AlJalab With Horses In Racing in Sunan Abu Dawoud

In Muwata Malik

Hadith Page	Arabic Text	English Translation	Book and Chapter
MuwataMalik-017-001-34680		Malik related to me from Hisham Ibn Urwa from his father from Abdullah Ibn AlZubair that Sufyan Ibn Abi Zuhayr said; I heard the Messenger of Allah; may Allah bless him and grant him peace; say; Yemen will be conquered and the people will be attracted to it; taking their families and whoever obeys them. Madina would have been better for them; had they but known. AlSham will be conquered and people will be attracted to it; taking their families and whoever obeys them. Madina would have been better for them; had they but known. Iraq will be conquered and people will be attracted to it; taking their families and whoever obeys them. Madina would have been better for them; had they but known.	The Chapter on Fulfilling Obligations To Mother Almasjid And Leaders in HodHood Indexing, The Book of Purity in Muwata Malik
MuwataMalik-017-001-34743		Yahya said that Malik said; The way of doing things in our community about which there is no dispute is that women do not swear in the swearing for the intentional act. If the murdered man only has female relatives; the women have no right to swear for blood and no pardon in murder. Yahya said that Malik said about a man who is murdered; If the paternal relatives of the murdered man or his mawali say; We swear and we demand our companion blood; that is their right. Malik said; If the women want to pardon him; they cannot do that. The paternal relatives and mawali are entitled to do that more than them because they are the ones who demand blood and swear for it. Malik said; If the paternal relatives or mawali pardon after they demand blood and the women refuse and say; We will not abandon our right against the murderer of our companion; the women are more entitled to that because whoever takes retaliation is more entitled than the one who leaves it among the women and paternal relatives when the murder is established and killing obliged. Malik said; At least two claimants must swear in murder. The oaths are repeated by them until they swear fifty oaths; then they have the right to blood. That is how things are done in our community. Malik said; When people beat a man and he dies in their hands; they are all slain for him. If he dies after their beating; there is swearing. If there is swearing; it is only against one man and only he is slain. We have never known the swearing to be against more than one man. Malik spoke about a slave who had his hand or foot broken and then the break mended. He said; The one who injured him is not obliged to pay anything. If that break causes him loss or scar; the one who injured him must pay according to what he diminished of the value of the slave. Malik said; What is done in our community about retaliation between slaves is that it is like retaliation between freemen. The life of the slave-girl for the life of the slave; and her injury for his injury. When a slave intentionally kills a slave; the master of the murdered slave has a choice. If he wishes; he kills him; and if he wishes; he takes the blood-money. If he takes the blood-money; he takes the value of his slave. If the owner of the slave who killed wishes to give the value of the murdered slave; he does it. If he wishes; he surrenders his slave. If he surrenders him; he is not obliged to do anything other than that. When the owner of the murdered slave takes the slave who murdered and is satisifed with him; he must not kill him. All retaliations between slaves for cutting off of the hand and foot and such things are dealt with in the same way as in the murder. Malik said about a muslim slave who injures a jew or christian; If the master of the slave wishes to pay blood-money for him according to the injury; he does it. Or else he surrenders him and he is sold; and the jew or christian is given the blood-money of the injury or all the price of the slave if the blood-money is greater than his price. The jew or christian is not given a muslim slave.	The Chapter on Murder In Crimes And Felonies in HodHood Indexing, The Book of Purity in Muwata Malik
MuwataMalik-017-001-34799		Yahya related to me from Malik that Abuz-Zinad informed him that a governor of Umar Ibn Abd AlAziz took some people in battle and had not killed any of them. He wanted to cut off their hands or kill them; so he wrote to Umar Ibn Abd AlAziz about that Umar Ibn Abd AlAziz wrote to him; Better to take less than that. Yahya said that he heard Malik say; What is done among us about a person who steals the goods of people which are placed under guard in the markets; and their owners put them in their containers and store them together is that if anyone steals any of that from where it is kept; and its value reaches that for which cutting off the hand is obliged; his hand must be cut off; whether or not the owner of the goods is with his goods and whether it is night or day. Malik said about some one who stole something for which cutting off the hand was obliged and then what he stole was found with him and he returned it to its owner; His hand is cut off. Malik said; If someon says; How can his hand be cut off when the goods have been taken from him and returned to their owner?; it is because he is in the same position as the wine drinker when the smell of the wine is found on his breath and he is not drunk. He is flogged with the hadd. The hadd is imposed for drinking wine even if it does not make the man intoxicated. That is because he drank it to become intoxicated. It is the same as that with cutting off the hand of the thief for theft when it is taken from him; even if he has not profited from it and it was returned to its owner. When he stole it; he stole it to take it away. Malik said that if some people came to a house and robbed it together; and then they left with a sack or box or a board or basket or the like of that which they carried together; and when they took it out of its guarded place; they carried it together; and the price of what they took reached that for which cutting off the hand was obliged; and that was three dirhams and upwards; each of them had his hand cut off. If each of them takes out something by himself; whoever of them takes out something whose value reaches three dirhams and upwards must have his hand cut off. If any of them takes out something whose value does not reach three dirhams; he does not have his hand cut off. Yahya said that Malik said; What is done among us is that when a man house is locked and he is the only one living in it; cutting off the hand is not obliged against the one who steals something from it until he takes it out of the house completely. That is because all of the house is a place of custody. If someone other than him lives in the house and each of them locks his door; and it is a place of custody for each of them; whoever steals anything from the apartments of that house must have his hand cut off when he leaves the apartment and goes into the main house. He has removed it from its place of custody to another place and he must have his hand cut off. Malik said; What is done in our community about a slave who steals from the property of his master is that if he is not in service and among those trusted in the house and he enters secretly and steals from his master something that for which cutting off the hand is obliged; his hand is not cut off. It is like that with a slave-girl when she steals from her master property. Her hand is not cut off. Malik then spoke about a slave who was not in service and not one of those trusted in the house; and he entered secretly and stole from the property of his master wife that for which cutting off the hand was obliged. He said; His hand is cut off. It is like that with the wife slave-girl when she does not serve her or her husband nor is she trusted in the house and she enters secretly and steals from her mistress property that for which cutting off the hand is obliged. Her hand is not cut off. It is like that with the wife slave-girl who is not in her service and is not trusted in the house and she enters secretly and steals from the property of her mistress husband something for which cutting off the hand is obliged. Her hand is cut off. It is like that with the man who steals from his wife goods or the wife who steals from her husband goods something for which cutting off the hand is obliged. If the thing which one of them steals from his spouse property is in a room other than the room which they both lock for themselves; or it is in a place of custody in a room other than the room which they are in; whichever of them steals something for which cutting off the hand is obliged; their hand should be cut off. Malik spoke about a small child and a foreigner who does not speak clearly. He said; If they are robbed of something from its place of custody or from under a lock; the one who stole it has his hand cut off. If the property is outside of its place of custody or locked room when it is stolen ; the one who robbed them does not have his hand cut off. It is then in the position of sheep stolen from the mountain and uncut fruit hanging on the trees Malik said; What is done among us about a person who robs graves is that if what he takes from the grave reaches what cutting off the hand is obliged for; his hand is cut off. That is because the grave is a place of custody for what is in it just as houses are a place of custody for what is in them. Malik added; Cutting off the hand is not obliged for him until he takes it out of the grave.	The Chapter on Hand Gestures Cutting Hands in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34888		Malik related to me from Ibn Shihab from Amir Ibn Sad Ibn Abi Waqqas that his father said; The Messenger of Allah; may Allah bless him and grant him peace; came to me to treat me for a pain which became hard to bear in the year of the farewell hajj. I said; Messenger of Allah; you can see how far the pain has reached me. I have property and only my daughter inherits from me. Shall I give two thirds of my property as sadaqa? The Messenger of Allah; may Allah bless him and grant him peace; said; No. I said; Half? He said; No. Then the Messenger of Allah; may Allah bless him and grant him peace; said; A third; and a third is a lot. Leaving your heirs rich is better than leaving them poor to beg from people. You never spend anything on maintenance desiring the Face of Allah by it; but that you are rewarded for it; even what you appoint for your wife. Sad said; Messenger of Allah; will I be left here in Makka after my companions have departed for Madina? The Messenger of Allah; may Allah bless him and grant him peace; said; If you are left behind; and do sound deeds you will increase your degree and elevation by them. Perhaps you will be left behind so that some people may benefit by you and others may be harmed by you. O Allah! complete their hijra for my companions; and do not turn them back on their heels. The unfortunate one is Said Ibn Khawla. The Messenger of Allah; may Allah bless him and grant him peace; was distressed on his account for he had died at Makka. Yahya said that he heard Malik speak about a man who willed a third of his property to a man and said as well; My slave will serve so-and-so another man for as long as he lives; then he is free; then that was looked into; and the slave was found to be a third of the property of the deceased. Malik said; The service of the slave is evaluated. Then the two of them divide it between them. The one who was willed a third takes his third; as a share; and the one who was willed the service of the slave takes what was evaluated for him of the slave service. Each of them takes; from the service of the slave or from his wage if he has a wage; according to his share. If the one who was given the service of the slave for as long as he lived dies; then the slave is freed. Yahya said that he heard Malik speak about someone who willed his third and said So-and-so has such- and-such; and so-and-so has such-and-such; naming some of his property; and his heirs protested that it was more than a third. Malik said; The heirs then have an option between giving the beneficiaries their full bequests and taking the rest of the property of the deceased; or between dividing among the beneficiaries the third of the property of the deceased and surrendering to them their third. If they wish; their rights in it reach as far as they reach.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-34909		Yahya said; Malik said about Jamil Ibn Abdulrahman AlMuadhdin that he was present with Umar Ibn Abd AlAziz when he was judging between people. If a man came to him with a claim against a man; he examined whether or not there were frequent transactions and dealings between them. If there were; the defendant could make an oath. If there was nothing of that nature he did not accept an oath from him. Malik summed up; What is done in our community is that if some one makes a claim against a man; it is examined. If there are frequent transactions and dealings between them; the defendant is made to take an oath. If he takes an oath; the claim against him is dropped. If the defendant refuses to take an oath; and returns the oath to the claimant; the one claiming his right takes an oath and takes his due.	The Chapter on False Oaths And Pledges in HodHood Indexing, The Book of The Evil Eye in Muwata Malik
MuwataMalik-017-001-34919		Yahya said that he heard Malik say; What is done in our community about a man who rents an animal for a journey to a specified place and then he goes beyond that place and further; is that the owner of the animal has a choice. If he wants to take extra rent for his animal to cover the distance overstepped; he is given that on top of the first rent and the animal is returned. If the owner of the animal likes to sell the animal from the place where he over-steps; he has the price of the animal on top of the rent. If; however; the hirer rented the animal to go and return and then he overstepped when he reached the city to which he rented him; the owner of the animal only has half the first rent. That is because half of the rent is going; and half of it is returning. If he oversteps with the animal; only half of the first rent is obliged for him. Had the animal died when he reached the city to which it was rented; the hirer would not be liable and the renter would only have half the rent. Malik said; That is what is done with people who overstep and dispute about what they took the animal for. Malik said; It is also like that with some one who takes qirad-money from his companion. The owner of the property says to him; Do not buy such-and-such animals or such- and-such goods. He names them and forbids them and disapproves of his money being invested in them. The one who takes the money then buys what he was forbidden. By that; he intends to be liable for the money and take the profit of his companion. When he does that; the owner of the money has an option. If he wants to enter with him in the goods according to the original stipulations between them about the profit; he does so. If he likes; he has his capital guaranteed against the one who took the capital and over stepped the mark. Malik said; It is also like that with a man with whom another man invests some goods. The owner of the property orders him to buy certain goods for him which he names. He differs; and buys with the goods something other than what he was ordered to buy. He exceeded his orders. The owner of the goods has an option. If he wants to take what was bought with his property; he takes it. If he wants the partner to be liable for his capital he has that.	The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of The Evil Eye in Muwata Malik
MuwataMalik-017-001-34931		Yahya 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-017-001-34954		Yahya said that he heard Malik say; What is done in our community about some one who gives a gift not intending a reward is that he calls witnesses to it. It is affirmed for the one to whom it has been given unless the giver dies before the one to whom it was given receives the gift. He said; If the giver wants to keep the gift after he has had it witnessed; he cannot. If the recipient claims it from him; he takes it. Malik said; If some one gives a gift and then withdraws it and the recipient brings a witness to testify for him that he was given the gift; be it goods; gold; silver or animals; the recipient is made to take an oath. If he refuses; the giver is made to take an oath. If he also refuses to take an oath; he gives to the recipient what he claims from him if he has at least one witness. If he does not have a witness; he has nothing. Malik said; If someone gives a gift not expecting anything in return and then the recipient dies; the heirs are in his place. If the giver dies before the recipient has received his gift; the recipient has nothing. That is because he was given a gift which he did not take possession of. If the giver wants to keep it; and he has called witnesses to the gift; he cannot do that. If the recipient claims his right he takes it.	The Chapter on Returning Of Gifts in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik
MuwataMalik-017-001-35011		Yahya said that Malik spoke about a man who loaned another man money and then the debtor asked him to leave it with him as a qirad. Malik said; I do not like that unless he takes his money back from him; and then pays it to him as a qirad if he wishes or if he wishes keep it. Malik spoke about an investor who paid a man qirad money and the man told him that it was collected with him and asked him to write it for him as a loan. He said; I do not like that unless he takes his money from him and then lends it to him or keeps it as he wishes. That is only out of fear that he has lost some of it; and wants to defer it so that he can make up what has been lost of it. That is disapproved of and is not permitted and it is not good.	The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik
MuwataMalik-017-001-35058		Malik said; There is no harm in buying dates from specified trees or a specified orchard or buying milk from specified sheep when the buyer starts to take them as soon as he has payed the price. That is like buying oil from a container. A man buys some of it for a dinar or two and gives his gold and stipulates that it be measured out for him. There is no harm in that. If the container breaks and the oil is wasted; the buyer has his gold back and there is no transaction between them. Malik said; There is no harm in everything which is taken right away as it is; like fresh milk and fresh picked dates which the buyer can take on a day-to-day basis. If the supply runs out before the buyer has what he has paid for in full; the seller gives him back the portion of the gold that is owed to him; or else the buyer takes other goods from him to the value of what he is owed and which they mutually agree about. The buyer should stay with the seller until he has taken it. It is disapproved of for the seller to leave because the transaction would then come into the forbidden category of a debt for a debt. If a stated time period for payment or delivery enters into the transaction; it is also disapproved. Delay and deferment are not permitted in it; and are only acceptable when it is standard practice on definite terms by which the seller guarantees it to the buyer; but this is not to be from one specific orchard or from any specific ewes. Malik was asked about a man who bought an orchard from another man in which there were various types of palm-trees - excellent ajwa palms; good kabis palms; adhq palms and othertypes. The seller kept Aasi de from the sale the produce of a certain palm of his choice. Malik said; That is not good because if he does that; and keeps Aasi de; for instance; dates of the ajwa variety whose yield would be 15 sa; and he picks the dates of the kabis in their place; and the yield of their dates is 10 sa or he picks the ajwa which yield 15 sa and leaves the kabis which yield 10 sa; it is as if he bought the ajwa for the kabis making allowances for their difference of quality. This is the same as if a man dealing with a man who has heaps of dates before him - a heap of 15 sa of ajwa; a heap of 10 sa of kabis; and a heap of 12 sa of cadhq; gives the owner of the dates a dinar to let him choose and take whichever of the heaps he likes. Malik said; That is not good. Malik was asked what a man who bought fresh dates from the owner of an orchard and advanced him a dinar was entitled to if the crop was spoilt. Malik said; The buyer makes a reckoning with the owner of the orchard and takes what is due to him of the dinar. If the buyer has taken two-thirds of a dinar worth of dates; he gets back the third of a dinar which is owed him. If the buyer has taken three-quarters of a dinar worth of dates; then he gets back the quarter which is owed to him; or they come to a mutual agreement; and the buyer takes what is owed him from his dinar from the owner of the orchard in something else of his choosing. If; for instance; he prefers to take dry dates or some other goods; he takes them according to what is due. If he takes dry dates or some other goods; he should stay with him until he has been paid in full. Malik said; This is the same situation as hiring out a specified riding-camel or hiring out a slave tailor; carpenter or some other kind of worker or letting a house and taking payment in advance for the hire of the slave or the rent of the house or camel. Then an accident happens to what has been hired resulting in death or something else. The owner of the camel; slave or house returns what remains of the rent of the camel; the hire of the slave or the rent of the house to the one who advanced him the money; and the owner reckons what will settle that up in full. If; for instance; he has provided half of what the man paid for; he returns the remaining half of what he advanced; or according to whatever amount is due. Malik said; Paying in advance for something which is on hand is only good when the buyer takes possession of what he has paid for as soon as he hands over the gold; whether it be slave; camel; or house; or in the case of dates; he starts to pick them as soon as he has paid the money. It is not good that there be any deferment or credit in such a transaction. Malik said; An example illustrating what is disapproved of in this situation is that; for instance; a man may say that he will pay someone in advance for the use of his camel to ride in the hajj; and the hajj is still some time off; or he may say something similar to that about a slave or a house. When he does that; he only pays the money in advance on the understanding that if he finds the camel to be sound at the time the hire is due to begin; he will take it by virtue of what he has already paid. If an accident; or death; or something happens to the camel; then he will get his money back and the money he paid in advance will be considered as a loan. Malik said; This is distinct from someone who takes immediate possession of what he rents or hires; so that it does not fall into the category of uncertainty; or disapproved payment in advance. That is following a common practice. An example of that is that a man buys a slave; or slave-girl; and takes possession of them and pays their price. If something happens to them within the period of the year indemnification contract; he takes his gold back from the one from whom he bought it. There is no harm in that. This is the precedent of the sunna in the matter of selling slaves. Malik said; Someone who rents a specified slave; or hires a specified camel; for a future date; at which time he will take possession of the camel or slave; has not acted properly because he did not take possession of what he rented or hired; nor is he advancing a loan which the person is responsible to pay back.	The Chapter on Financial Transactions And Gold in HodHood Indexing, The Book of Madina in Muwata Malik
MuwataMalik-017-001-35082		Yahya related to me from Malik from Nafi that Abdullah Ibn Umar said that there was no harm in a man making an advance to another man for food; with a set description and price until a set date; as long as it was not in crops; or dates which had not begun to ripen. Malik said; The way of doing things among us concerning someone who makes an advance for foodstuffs at a known rate until a stated date; and the date arrives and he finds that there is not enough of what he was sold with the seller to fulfill his order; and so he revokes the sale; is that he must only take back the silver; gold; or price which he paid exactly. He does not buy anything else from the man for the same price until he has got back what he paid. That is because if he took something else besides the price which he paid him or exchanged it for goods other than the goods which he bought from him; it would be selling food before getting delivery of it. Malik said; The Messenger of Allah; may Allah bless him and grant him peace; forbade selling food before getting delivery of it. Malik said that it was not good if the buyer regretted his purchase and asked the seller to revoke the sale for him and he would not press him immediately for what he had paid. The people of knowledge forbade that. That was because when the food was made ready for the buyer by the seller; the buyer deferred his due from the seller in order that he might revoke the sale for him. That was the sale of food with delayed terms before taking delivery of the food. Malik said; The explanation of that is that when the date of delivery comes and the buyer dislikes the food; the seller takes by it money to be paid later and so it is not revocation. Revocation is that in which neither the buyer nor the seller is increased. When increase occurs by deferment of payment for a time period; or by anything which increases one of them over the other or anything which gives one of them profit; it is not revocation. When either of them do that; revocation becomes a sale. There is an indulgence for revocation; partnership; and transfer; as long as i ncrease; decrease; or deferment does not come into them. If increase; decrease; or deferment comes into it; it becomes a sale. Whatever makes a sale halal makes it halal and whatever makes a sale haram makes it haram. Malik said; If someone pays in advance for Syrian wheat; there is no harm if he takes a load after the term falls due. Malik said; It is the same with whoever advances for any kind of thing. There is no harm in him taking better than whatever he has made an advance for or worse than it after the agreed delivery date. The explanation of that is that if; for instance; a man advances for a certain weight of wheat. There is no harm if he decides to take some barley or Syrian wheat. If he has made an advance for good dates; there is no harm if he decides to take poor quality dates. If he paid in advance for red raisins; there is no harm if he takes black ones; when it happens after the agreed delivery date; and when the measure of what he takes is like the measure of what he paid for in advance.	The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik
MuwataMalik-017-001-35088		Malik said; Another example of that is that the Messenger of Allah; may Allah bless him and grant him peace; forbade the sale called muzabana and granted an indulgence in the ariya for computing the equivalent in dates. It was distinguished between them that the muzabana-sale was based on shrewdness and trade; and the ariya sale was based on a favour rendered; and there was no shrewdness in it. Malik said; A man must not buy food for a fourth; a third; or a fraction of a dirham on the basis that he be given that food on credit. There is no harm in a man buying food for a fraction of a dirham on credit and then he gives a dirham and takes goods with what remains of his dirham because he gave the fraction he owed as silver; and took goods to make up the rest of his dirham. There is no harm in that transaction. Malik said; There is no harm in a man placing a dirham with another man and then taking from him known goods for a fourth; third; or a known fraction. If there was not a known price on the goods and the man said; I will take them from you for the price of each day; this is not halal because there is uncertainty. It might be less one time; and more another time; and they would not part with a known sale. Malik said; If someone sells some food without measuring precisely and does not exclude any of it from the sale and then it occurs to him to buy some of it; it is not good for him to buy any of it except what it would be permitted for him to exclude from it. That is a third or less. If it is more than a third; it becomes muzabana and is disapproved. He must only purchase from what he would be permitted to exclude; and he is only permitted to exclude a third or less than that. This is the way of doing things in which there is no dispute with us.	The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of The Oath of Qasama in Muwata Malik
MuwataMalik-017-001-35103		Yahya related to me from Malik from Yahya Ibn Said that AlQasim Ibn Muhammad said; I heard Abdullah Ibn Abbas say; when a man asked him about a man making an advance on some garments and then wanting to sell them back before taking possession of them; That is silver for silver; and he disapproved of it. Malik said; Our opinion is - and Allah knows best that was because he wanted to sell them to the person from whom he had bought them for more than the price for which he bought them. Had he sold them to some one other than the person from whom he had purchased them; there would not have been any harm in it. Malik said; The generally agreed on way of doing things among us concerning making an advance for slaves; cattle or goods is that when all of what is to be sold is described and an advance is made for them for a date; and the date falls due; the buyer does not sell any of that to the person from whom he has purchased it for more than the price which he advanced for it before he has taken full possession of what he has advanced for. It is usury if he does. If the buyer gives the seller dinars or dirhams and he profits with them; then; when the goods come to the buyer and he does not take them into his possession but sells them back to their owner for more than what he advanced for them; the outcome is that what he has advanced has returned to him and has been increased for him. Malik said; If someone advances gold or silver for described animals or goods which are to be delivered before a named date; and the date arrives; or it is before or after the date; there is no harm in the buyer selling those goods to the seller; for other goods; to be taken immediately and not delayed; no matter how extensive the amount of those goods is; except in the case of food because it is not halal to sell it before he has full possession of it. The buyer can sell those goods to some one other than the person from whom he purchased them for gold or silver or any goods. He takes possession of it and does not defer it because if he defers it; that is ugly and there enters into the transaction what is disapproved of: delay for delay. Delay for delay is to sell a debt against one man for a debt against another man. Malik said; If someone advances for goods to be delivered after a time; and those goods are neither something to be eaten nor drunk; he can sell them to whomever he likes for cash or goods; before he takes delivery of them; to some one other than the person from whom he purchased them. He must not sell them to the person from whom he bought them except in exchange for goods which he takes possession of immediately and does not defer. Malik said; If the delivery date for the goods has not arrived; there is no harm in selling them to the original owner for goods which are clearly different and which he takes immediate possession of and does not defer. Malik spoke about the case of a man who advanced dinars or dirhams for four specified pieces of cloth to be delivered before a specified time and when the term fell due; he demanded delivery from the seller and the seller did not have them. He found that the seller had cloth but inferior quality; and the seller said that he would give him eight of those cloths. Malik said; There is no harm in that if he takes the cloths which he offers him before they separate. It is not good if delayed terms enter into the transaction. It is also not good if that is before the end of the term; unless he sells him cloth which is notthetypeof cloth for which he made an advance.	The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35104		Malik said; The generally agreed on way of doing things among us about whatever is weighed but is not gold or silver; i.e. copper; brass; lead; black lead; iron; herbs; figs; cotton; and any such things that are weighed; is that there is no harm in bartering all those sorts of things two for one; hand to hand. There is no harm in taking a ritl of iron for two ritls of iron; and a ritl of brass for two ritls of brass. Malik said; There is no good in two for one of one sort with delayed terms. There is no harm in taking two of one sort for one of another on delayed terms; if the two sorts are clearly different. If both sorts resemble each other but their names are different; like lead and black lead; brass and yellow brass; I disapprove of taking two of one sort for one of the other on delayed terms. Malik said; When buying something of this nature; there is no harm in selling It beforetaking possession of it to some one other than the person from whom it was purchased; if the price is taken immediately and if it was bought originally by measure or weight. If it was bought without measuring; it should be sold to someone other than the person from whom it was bought; for cash or with delayed terms. That is because goods have to be guaranteed when they are bought without measuring; and they cannot be guaranteed when bought by weight until they are weighed and the deal is completed. This is the best of what I have heard about all these things. It is what people continue to do among us. Malik said; The way of doing things among us with what is measured or weighed of things which are not eaten or drunk; like safflower; date-stones; fodder leaves; indigo dye and the like of that is that there is no harm in bartering all those sort of things two for one; hand to hand. Do not take two for one from the same variety with delayed terms. If the types are clearly different; there is no harm in taking two of one for one of the other with delayed terms. There is no harm in selling whatever is purchased of all these sorts; before taking delivery of them if the price is taken from someone other than the person from whom they were purchased. Malik said; Anything of any variety that profits people; like gravel and gypsum; one quantity of them for two of its like with delayed terms is usury. One quantity of both of them for its equal plus any increase with delayed terms; is usury.	The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35571		Yahya related to me from Malik from Humayd Ibn Qays AlMakki from Tawus AlYamani that from thirty cows; Muadh Ibn Jabal took one cow in its second year; and from forty cows; one cow in its third or fourth year; and when less than that i.e. thirty cows was brought to him he refused to take anything from it. He said; I have not heard anything about it from the Messenger of Allah; may Allah bless him and grant him peace. When I meet him; I will ask him. But the Messenger of Allah; may Allah bless him and grant him peace; died before Muadh Ibn Jabal returned. Yahya said that Malik said; The best that I have heard about some one who has sheep or goats with two or more shepherds in different places is that they are added together and the owner then pays the zakat on them. This is the same situation as a man who has gold and silver scattered in the hands of various people. He must add it all u p and pay whatever zakat there is to pay on the sum total. Yahya said that Malik said; about a man who had both sheep and goats; that they were added up together for the zakat to be assessed; and if between them they came to a number on which zakat was due; he paid zakat on them. Malik added; They are all considered as sheep; and in Umar Ibn AlKhattab book it says; On grazing sheep and goats; if they come to forty or more; one ewe. Malik said; If there are more sheep than goats and their owner only has to pay one ewe; the zakat collector takes the ewe from the sheep. If there are more goats than sheep; he takes it from the goats. If there is an equal number of sheep and goats; he takes the ewe from whichever kind he wishes. Yahya said that Malik said; Similarly; Arabian camels and Bactrian camels are added up together in order to assess the zakat that the owner has to pay. They are all considered as camels. If there are more Arabian camels than Bactrians and the owner only has to pay one camel; the zakat collector takes it from the Arabian ones. If; however; there are more Bactrian camels he takes it from those. If there is an equal number of both; he takes the camel from whichever kind he wishes. Malik said; Similarly; cows and water buffaloes are added up together and are all considered as cattle. If there are more cows than water buffalo and the owner only has to pay one cow; the zakat collector takes it from the cows. If there are more water buffalo; he takes it from them. If there is an equal number of both; he takes the cow from whichever kind he wishes. So if zakat is necessary; it is assessed taking both kinds as one group. Yahya said that Malik said; No zakat is due from anyone who comes into possession of livestock; whether camels or cattle or sheep and goats; until a year has elapsed over them from the day he acquired them; unless he already had in his possession a nisab of livestock. The nisab is the minimum amount on which zakat has to be paid; either five head of camels; or thirty cattle; or forty sheep and goats. If he already had five head of camels; or thirty cattle; or forty sheep and goats; and he then acquired additional camels; or cattle; or sheep and goats; either by trade; or gift; or inheritance; he must pay zakat on them when he pays the zakat on the livestock he already has; even if a year has not elapsed over the acquisition. And even if the additional livestock that he acquired has had zakat taken from it the day before he bought it; or the day before he inherited it; he must still pay the zakat on it when he pays the zakat on the livestock he already has Yahya said that Malik said; This is the same situation as some one who has some silver on which he pays the zakat and then uses to buy some goods with from somebody else. He then has to pay zakat on those goods when he sells them. It could be that one man will have to pay zakat on them one day; and by the following day the other man will also have to pay. Malik said; in the case of a man who had sheep and goats which did not reach the zakatable amount; and who then bought or inherited an additional number of sheep and goats well above the zakatable amount; that he did not have to pay zakat on all his sheep and goats until a year had elapsed over them from the day he acquired the new animals; whether he bought them or inherited them.This was because none of the livestock that a man had; whether it be camels; or cattle; or sheep and goats; was counted as a nisab until there was enough of any one kind for him to have to pay zakat on it. This was the nisab which is used for assessing the zakat on what the owner had additionally acquired; whether it were a large or small amount of livestock. Malik said; If a man has enough camels; or cattle; or sheep and goats; for him to have to pay zakat on each kind; and then he acquires another camel; or cow; or sheep; or goat; it must be included with the rest of his animals when he pays zakat on them Yahya said that Malik said; This is what I like most out of what I heard about the matter. Malik said; in the case of a man who does not have the animal required of him for the zakat; If it is a two-year-old camel that he does not have; a three-year-old male camel is taken instead. If it is a three- or four- or five-year-old camel that he does not have; then he must buy the required animal so that he gives the collector what is due. I do not like it if the owner gives the collector the equivalent value. Malik said; about camels used for carrying water; and cattle used for working water-wheels or ploughing; In my opinion such animals are included when assessing zakat.	The Chapter on Zakat Of Live Stock in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik