Valu

Valu Completed Form

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

Valu Dictionary Definition

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Valu References or Citations

In Quran

Quran Surat	Sura and Ayah	Polarity	Sura Classification	Sura Sequence	Related Subjects	Ayah Text	English Translation
Surat AlNisa Ayah 114	Surat AlNisa	0.18		92	Seek pleasur, Deed chariti, Reward highest, Exhort deed, Concili secreci, Chariti justic, Permiss seek, Talk exhort, Secret talk, Secreci permiss, Pleasur reward, Justic concili	لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ وَمَنْ يَفْعَلْ ذَلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا	In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value).
Surat AlNisa Ayah 149	Surat AlNisa	0.21		92	Doth blot, Blot sin, Evil pardon, Sin power, Power judgment, Whether publish, Pardon doth, Judgment valu, Deed conceal, Cover evil, Conceal cover, Publish deed	إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا	Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins) and hath power (in the judgment of values).
Surat AlNisa Ayah 146	Surat AlNisa	0.62		92	Hold fast, Repent mend, Believ reward, Grant believ, Believ grant, Number believ, Live hold, Sight number, Fast purifi, Purifi religion, Mend live	إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا	Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah's sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value.
Surat AlNisa Ayah 74	Surat AlNisa	0.76		92	Sell life, Life fighteth, Fight sell	فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا	Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah, - whether he is slain or gets victory - Soon shall We give him a reward of great (value).

In Hadith Text Books

Valu In Sahih AlBukhari

nothing found

In Sahih Muslim

nothing found

In Sunan AlTermithi

nothing found

In Sunan AlNasai

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAlNasai-017-001-12119			The Chapter on Live Stock Possession in HodHood Indexing, Chapter on Mentioning The Differences Reported From Khalid AlHadha in Sunan AlNasai
SunanAlNasai-017-001-12259		It was narrated that Ayman said: The Prophet did not cut off the hand of the thief except for the value of a shield; and the value of a shield in those days was a Dinar. Daif	The Chapter on Dress And Value in HodHood Indexing, Chapter on Mentioning the Differences Reported by Abu Bakr Bin Muhammad and Abdullah Bin Abi Bakr From Amrah In This Hadith in Sunan AlNasai
SunanAlNasai-017-001-12261		It was narrated that Ayman said: The hand of a thief was not be cut off during the time of the Messenger of Allah except for the value of a shield; and the value of a shield in those days was a Dinar. Daif	The Chapter on Dress And Value in HodHood Indexing, Chapter on Mentioning the Differences Reported by Abu Bakr Bin Muhammad and Abdullah Bin Abi Bakr From Amrah In This Hadith in Sunan AlNasai
SunanAlNasai-017-001-12274		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-017-001-12275		It was narrated from Amr Bin Shuaib; from his father; that his grandfather Abdullah Bin Amr; that a man from Muzainah came to the Messenger of Allah and said: O Messenger of Allah; what do you think about a sheep stolen from the pasture? He said: The thief must pay double and be punished. There is no cutting off of the hand for stealing livestock; except what which has been put in the pen; if its value is equal to that of a shield; in which case the thiefs hand is to be cut off. If its value is not equal to that of a shield; then he should pay a penalty of twice its value and be flogged as a punishment. He said: O Messenger of Allah! What do you think about fruit on the tree? He said: The thief must pay double and be punished. There is no cutting off of the hand for stealing fruit on the tree; except for that which has been stored properly if its value is equal to that of a shield; in which case the thiefs hand is not equal to that of a shield; then he should pay a penalty of twice its value and be flogged as a punishment.	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

In Sunan Abu Dawoud

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAbuDawoud-017-001-24568		Narrated Abdullah Ibn Amr Ibn AlAs: The Messenger of Allah ﷺ was asked about the hanging fruit. He replied: If a needy person takes some and does not take a supply away in his garment; he is not to be blamed; but he who carries any of it away is to be find twice the value and punished; and he who steals any of it after it has been put in the place where dates are dried is to have his hand cut off if its value reaches the price of a shield. Regarding stray camels and sheep he mentioned the same as others have done. He said: He was asked about finds and replied: If it is in a frequented road and a large town; make the matter known for a year; and if its owner comes; give it to him; but if he does not; it belongs to you. If it is in a place which has been a waste from ancient time; or if it is a hidden treasure belonging to the Islamic period ; it is subject to the payment of the fifth.	The Chapter on Live Stock And Gifts in HodHood Indexing, Chapter on Finds in Sunan Abu Dawoud
SunanAbuDawoud-017-001-25759		Narrated Amr Bin Suhaib: On his father authority; said that his grandfather reported that the value of the blood-money at the time of the Messenger of Allah ﷺ was eight hundred dinars or eight thousand dirhams; and the blood-money for the people of the Book was half of that for Muslims. He said: This applied till Umar Allah be pleased with him became caliph and he made a speech in which he said: Take note! Camels have become dear. So Umar fixed the value for those who possessed gold at one thousand dinars; for those who possessed silver at twelve thousand dirhams ; for those who possessed cattle at two hundred cows; for those who possessed sheep at two thousand sheep; and for those who possessed suits of clothing at two hundred suits. He left the blood-money for dhimmis protected people as it was; not raising it in proportion to the increase he made in the blood-wit.	The Chapter on Live Stock Possession in HodHood Indexing, Chapter on The Amount Of The Diyah in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26586		Narrated Abdullah Ibn Amr Ibn AlAs: The Messenger of Allah ﷺ was asked about fruit which was bung up and said: If a needy person takes some with his mouth and does not take a supply away in his garment; there is nothing on him; but he who carries any of it is to be fined twice the value and punished; and he who steals any of it after it has been put in the place where dates are dried to have his hand cut off if their value reaches the value of a shield. If he steals a thing less in value than it; he is to be find twice the value and punished.Abu Dawud said: Jarin means the place where dates are dried.	The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on For what the thief hand is not to be cut off in Sunan Abu Dawoud

In Muwata Malik

Hadith Page	Arabic Text	English Translation	Book and Chapter
MuwataMalik-017-001-34691		Yahya related to me from Malik from Ibn Shihab that the Messenger of Allah; may Allah bless him and grant him peace; said; Two deens shall not co-exist in the Arabian Peninsula. Malik said that Ibn Shihab said; Umar Ibn AlKhattab searched for information about that until he was absolutely convinced that the Messenger of Allah; may Allah bless him and grant him peace; had said; Two deens shall not co-exist in the Arabian Peninsula; and he therefore expelled the jews from Khaybar. Malik said; Umar Ibn AlKhattab expelled the jews from Najran a jewish settlement in the Yemen and Fadak a jewish settlement thirty miles from Madina. When the jews of Khaybar left; they did not take any fruit or land. The jews of Fadak took half the fruit and half the land; because the Messenger of Allah; may Allah bless him and grant him peace; had made a settlement with them for that. So Umar entrusted to them the value in gold; silver; camels; ropes and saddle bags of half the fruit and half the land; and handed the value over to them and expelled them.	The Chapter on Peace And Killing in HodHood Indexing, The Book of Purity in Muwata Malik
MuwataMalik-017-001-34787		Malik said; The best of what is heard about a slave-girl whom a man has intercourse with while he has a partner in her is that the hadd is not inflicted on him and the child is connected to him. When the slave-girl becomes pregnant; her value is estimated and he gives his partners their shares of the price and the slave-girl is his. That is what is done among us. Malik said about a man who made his slave-girl halal to a man that if the one for whom she was made halal had intercourse with her; her value was estimated on the day he had intercourse with her and he owed that to her owner whether or not she conceived. The hadd was averted from him by that. If she conceived the child was connected to him. Malik said about a man who had intercourse with his son or daughter slave-girl; The hadd is averted from him and he owes the estimated value of the slave-girl whether or not she conceives.	The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of Sadaqa in Muwata Malik
MuwataMalik-017-001-34805		Malik spoke about a mudabbar who said to his master; Free me immediately and I will give fifty dinars which I will have to pay in instalments. His master said; Yes. You are free and you must pay fifty dinars; and you will pay me ten dinars every year. The slave was satisfied with this. Then the master dies one; two or three days after that. He said; The freeing is confirmed and the fifty dinars become a debt against him. His testimony is permitted; his inviolability as a free man is confirmed; as are his inheritance and his liability to the full hudud punishments. The death of his master; however; does not reduce the debt for him at all. Malik said that if a man who made his slave a mudabbar died and he had some property at hand and some absent property; and in the property at hand there was not enough in the third he was allowed to bequeath to cover the value of the mudabbar; the mudabbar was kept there together with this property; and his tax kharaj was gathered until the master absent property was clear. Then if a third of what his master left would cover his value; he was freed with his property and what had gathered of his tax. If there was not enough to cover his value in what his master had left; as much of him was freed as the third would allow; and his property was left in his hands.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34809		Malik said; The generally agreed on way of doing things in our community about a mudabbar is that the owner cannot sell him or change the position in which he has put him. If a debt overtakes the master; his creditors cannot sell the mudabbar as long as the master is alive. If the master dies and has no debts; the mudabbar is included in the third of the bequest because he expected his work from him as long as he lived. He cannot serve him all his life; and then he frees him from his heirs out of the main portion of his property when he dies. If the master of the mudabbar dies and has no property other than him; one third of him is freed; and two thirds of him belong to the heirs. If the master of the mudabbar dies and owes a debt which encompasses the mudabbar; he is sold to meet the debt because he can only be freed in the third which is allowed for bequest. He said; If the debt only includes half of the slave; half of him is sold for the debt. Then a third of what remains after the debt is freed. Malik said; It is not permitted to sell a mudabbar and it is not permitted for anyone to buy him unless the mudabbar buys himself from his master. He is permitted to do that. Or else some one gives the master of the mudabbar money and his master who made him a mudabbar frees him. That is also permitted for him. Malik said; His wala belongs to his master who made him a mudabbar. Malik said; It is not permitted to sell the service of a mudabbar because it is an uncertain transaction since one does not know how long his master will live. That is uncertain and it is not good. Malik spoke about a slave who was shared between two men; and one of them made his portion mudabbar. He said; They estimate his value between them. If the one who made him mudabbar buys him; he is all mudabbar. If he does not buy him; his tadbir is revoked unless the one who retains ownership of him wishes to give his partner who made him mudabbar his value. If he gives him to him for his value; that is binding; and he is all mudabbar. Malik spoke about the christian man who made a christian slave of his mudabbar and then the slave became muslim. He said; One separates the master and the slave; and the slave is removed from his christian master and is not sold until his situation becomes clear. If the christian dies and has a debt; his debt is paid from the price of the slave unless he has in his estate what will pay the debt. Then the mudabbar is set free.	The Chapter on Selling Of Slaves in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34811		Malik said in the case of an umm walad who injured someone; The blood-money of that injury is the responsibility of her master from his property; unless the blood-money of the injury is greater than the value of the umm walad. Her master does not have to pay more than her value. That is because when the master of a slave or slave-girl surrenders his slave or slave-girl for an injury which one of them has done; he does not owe any more than that; even if the blood-money is greater. As the master of the umm walad cannot surrender her because of the precedent of the sunna; when he pays her price; it is as if he had surrendered her. He does not have to pay more than that. This is the best of what I have heard about the matter. The master is not obliged to assume responsibility for more than an umm walad value because of her criminal action.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34867		Malik related to me that he had heard that Marwan Ibn AlHakam gave a decision about a slave who was injured that the person who injured him had to pay what he had diminished of the value of the slave. Malik said; What is done in our community is that for the head wound of a slave that bares the bone; there is a twentieth of his price. The head wound which splinters the bone is three twentieths of his price. Both the wound to the brain and the belly wound are a third of his price. Besides these four; any other types of injury that decrease the price of the slave are considered after the slave is better and well; and one sees what the value of the slave is after his injury and what his value whole was before he had the injury. Then the one who injured him pays the difference between the two values.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of General Subjects in Muwata Malik
MuwataMalik-017-001-34872		Malik said that Ibn Shihab said; The precedent of the sunna in the intentional murder is that when the relatives of the murdered person relinquish retaliation; the blood-money is owed by the murderer from his own property unless the tribe helps him with it willingly. Malik said; What is done in our community is that the blood- money is not obliged against the tribe until it has reached a third of the full amount and upwards. Whatever reaches a third is against the tribe; and whatever is below a third; is against the property of the one who did the injury. Malik said; The way of doing things about which there is no dispute among us; in the case of someone who has the blood-money accepted from him in intentional murder or in any injury in which there is retaliation; is that that blood-money is not due from the tribe unless they wish it. The blood-money for that is from the property of the murderer or the injurer if he has property. If he does not have any property; it is a debt against him; and none of it is owed by the tribe unless they wish. Malik said; The tribe does not pay blood-money to anyone who injures himself; intentionally or accidentally. This is the opinion of the people of fiqh in our community. I have not heard that anyone has made the tribe liable for any blood-money incurred by intentional acts. Part of what is well-known of that is that Allah; the Blessed; and the Exalted; said in His Book; Whoever has something pardoned him by his brother; should follow it with what is accepted and pay it with good will Surat 2 ayat 178 The commentary on that - in our view - and Allah knows best; is that whoever gives his brother something of the blood- money; should follow it with what is accepted and pay him with good will. Malik spoke about a child who had no property and a woman who had no property. He said; When one of them causes an injury below a third of the blood-money; it is taken on behalf of the child and woman from their personal property; if they have property from which it may be taken. If not; the injury which each of them has caused is a debt against them. The tribe does not have to pay any of it and the father of a child is not liable for the blood-money of an injury caused by the child and he is not responsible for it. Malik said; The way of doing things in our community about which there is no dispute; is that when a slave is killed; the value for him is that of the day on which he was killed. The tribe of the murderer is not liable for any of the value of the slave; great or small. That is the responsibility of the one who struck him from his own personal property as far as it covers. If the value of the slave is the blood- money or more; that is against him in his property. That is because the slave is a certain type of goods.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of General Subjects in Muwata Malik
MuwataMalik-017-001-34893		Yahya said that he heard Malik speak about a man who bought goods - animals or clothes or wares; and the sale was found not to be permitted so it was revoked and the one who had taken the goods was ordered to return the owner his goods. Malik said; The owner of the goods only has their value on the day they were taken from him; and not on the day they are returned to him. That is because the man is liable for them from the day he took them and whatever loss is in them after that is against him. For that reason; their increase and growth are also his. A man may take the goods at a time when they are selling well and are in demand; and then have to return them at a time when they have fallen in price and no one wants them. For instance; the man may take the goods from the other man; and sell them for ten dinars or keep them while their price is that. Then he may have to return them while their price is only a dinar. He should not go off with nine dinars from the man property. Or perhaps they are taken by the man; and he sells them for a dinar or keeps them; while their price is only a dinar; then he has to return them; and their value on the day he returns them is ten dinars. The one who took them does not have to pay nine dinars from his property to the owner. He is only obliged to pay the value of what he took possession of on the day it was taken. He said; Part of what clarifies this is that when a thief steals goods; only their price on the day he stole them is looked at. If cutting off the hand is necessary because of it; that is done. If the cutting off is delayed; either because the thief is imprisoned until his situation is examined or he flees and then is caught; the delay of the cutting off of the hand does not make the hadd; which was obliged for him on the day he stole; fall from him even if those goods become cheap after that. Nor does delay oblige cutting off the hand if it was not obliged on the day he took those goods; even if they become expensive after that.	The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-34916		Yahya said that he had heard Malik say; The undisputed way of doing things in our community concerning pledges is that in cases where land or a house or an animal are known to have been destroyed whilst in the possession of the broker of the pledge; and the circumstances of the loss are known; the loss is against the pledger. There is no deduction made from what is due to the broker at all. Any pledge which perishes in the possession of the broker and the circumstances of its loss are only known by his word; the loss is against the broker and he is liable for its value. He is asked to describe whatever was destroyed and then he is made to take an oath about that description and what he loaned on security for it. Then people of discernment evaluate the description. If the pledge was worth more than what the broker loaned; the pledger takes the extra. If the assessed value of the pledge is less than what he was loaned; the pledger is made to take an oath as to what the broker loaned and he does not have to pay the extra which the broker loaned above the assessed value of the pledge. If the pledger refuses to take an oath; he has to give the broker the extra above the assessed value of the pledge. If the broker says that he doesnt know the value of the pledge; the pledger is made to take an oath on the description of the pledge and that is his if he brings a matter which is not disapproved of. Malik said; All this applies when the broker takes the pledge and does not put it in the hands of another.	The Chapter on Oaths And Pledges And Loans in HodHood Indexing, The Book of The Evil Eye in Muwata Malik
MuwataMalik-017-001-34918		Yahya said that he heard Malik speak about someone who pledged goods as security for a loan; and they perished with the broker. The one who took out the loan confirmed its specification. They agreed on the amount of the loan; but challenged each other about the value of the pledge; the pledger saying that it had been worth twenty dinars; whilst the broker said that it had been worth only ten; and that the amount loaned on security was twenty dinars. Malik said; It is said to the one in whose hand the pledge is; describe it. If he describes it he is made to take an oath on it and then the people of experience evaluate that description. If the value is more than what was loaned on security for it; it is said to the broker; Return the rest of his due to the pledger. If the value is less than what was loaned on security for it; the broker takes the rest of his due from the pledger. If the value is the exact amount of the loan; the pledge is compensated for by the loan. Yahya said that he heard Malik say; What is done in our community about two men who have a dispute about an amount of money loaned on the security of a pledge - the pledger claiming that he pledged it for ten dinars and the broker insisting that he took the pledge as security for twenty dinars; and the pledge is clearly in the possession of the broker - is that the broker is made to take an oath when the value of the pledge is fully known. If the value of the pledge is exactly what he swore that he had loaned on security for it; the broker takes the pledge as his right. He is more entitled to take precedence with an oath since he has possession of the pledge. If the owner of the pledge wants to give him the amount which he swore that he was owed; he can take the pledge back. If the pledge is worth less than the twenty dinars he loaned; then it is said to the pledger; Either you give him what he has sworn to and take your pledge back; or you swear to what you said you pledged it for. If the pledger takes the oath; then what the broker has increased over the value of the pledge will become invalid. If the pledger does not take an oath; he must pay what the broker swore to. Malik said; If a pledge given on security for a loan perishes; and both parties deny each other rights; with the broker who is owed the loan saying that he gave twenty dinars; and the pledger who owes the loan saying that he was given only ten; and with the broker who is owed the loan saying the pledge was worth ten dinars; and the broker who owes the loan saying it was worth twenty; then the broker who is owed the loan is asked to describe the pledge. If he describes it; he must take an oath on its description. Then people with experience of it evaluate that description. If the value of the pledge is estimated to be more than what the broker claims it was; he takes an oath as to what he claimed; and the pledger is given what is over from the value of the pledge. If its value is less than what the broker claims of it; he is made to take an oath as to what he claims is his. Then he demands settlement according to the actual value of the pledge. The one who owes the loan is then made to take an oath on the extra amount which remains owing against him to the claimant after the price of the pledge is reached. That is because the broker becomes a claimant against the pledger. If he takes an oath; the rest of what the broker swore to of what he claimed above the value of the pledge is invalidated. If he draws back; he is bound to pay what remains due to the broker after the value of the pledge.	The Chapter on Oaths And Pledges And Loans in HodHood Indexing, The Book of The Evil Eye in Muwata Malik
MuwataMalik-017-001-34933		Malik related to me from Nafi that Safiya bint Abi Ubayd informed him that Umar Ibn AlKhattab said; What is the matter with men who have intercourse with their slave-girls and then leave them to go? No slave-girl comes to me whose master confesses that he has had intercourse with her but that I connect her child to him; whether or not he has practised coitus interruptus or left off from intercourse with her. Yahya said that he heard Malik say; What is done in our community about an umm walad who commits a crime is that her master is liable for what she has done up to her value. He does not have to surrender her; and he cannot be made to bear more than her value for her crime.	The Chapter on Fornication And Adultery And Stoning To Death in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik
MuwataMalik-017-001-34950		Yahya said that he heard Malik say; If a man buys a garment which has a defect; a burn or something else; which the seller knows about and that is testified against him or he confirms it; and the man who has bought it causes a new tear which decreases the price of the garment; and then he learns about the original defect; he can return it to the seller and he is not liable for his tearing it. If a man buys a garment which has a defect of a burn or flaw; and the one who sold it to him claims that he did not know about it; and the buyer has cut the garment or dyed it; then the buyer has an option. If he wishes; he can have a reduction according to what the burn or flaw detracts from the price of the garment and he can keep the garment; or if he wishes to pay damages for what the cutting or dyeing has decreased of the price of the garment and return it; he can do so. If the buyer has dyed the garment with a dye which increases the value; the buyer has an option. If he wishes; he has a reduction from the price of the garment according to what the defect diminishes or if he wishes to become a partner with the one who sold the garment he does so. The price of the garment with a burn or flaw is looked at. If the price is ten dirhams; and the amount by which the dyeing increased the value is five dirhams; then they are partners in the garment; each according to his share. In this reckoning is the amount by which the dyeing increases the price of the garment.	The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik
MuwataMalik-017-001-34955		Malik related to me from Daud Ibn AlHusayn from Abu Ghatafan Ibn Tarif AlMuriyi that Umar Ibn AlKhattab said; If someone gives a gift to strengthen ties with a relative or as sadaqa; he cannot have it returned. If some one; however; gives a gift seeking by it favour or reward; he has his gift and can reclaim it if he does not have satisfaction from it. Yahya said that he heard Malik say; The generally agreed-on way of doing things in our community is that if the gift is returned to the one who gave it for recompense; and its value has been either increased or decreased; the one to whom it has been given gives the owner its value on the day he received 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-017-001-34984		Malik said; The best of what I have heard about a mukatab whose master frees him at death; is that the mukatab is valued according to what he would fetch if he were sold. If that value is less than what remains against him of his kitaba; his freedom is taken from the third that the deceased can bequeath. One does not look at the number of dirhams which remain against him in his kitaba. That is because had he been killed; his killer would not be in debt for other than his value on the day he killed him. Had he been injured; the one who injured him would not be liable for other than the blood-money of the injury on the day of his injury. One does not look at how much he has paid of dinars and dirhams of the contract he has written because he is a slave as long as any of his kitaba remains. If what remains in his kitaba is less than his value; only whatever of his kitaba remains owing from him is taken into account in the third of the property of the deceased. That is because the deceased left him what remains of his kitaba and so it becomes a bequest which the deceased made. Malik said; The illustration of that is that if the price of the mukatab is one thousand dirhams; and only one hundred dirhams remain of his kitaba; his master leaves him the one hundred dirhams which complete it for him. It is taken into account in the third of his master and by it he becomes free. Malik said that if a man wrote his slave a kitaba at his death; the value of the slave was estimated. If there was enough to cover the price of the slave in one third of his property; that was permitted for him. Malik said; The illustration of that is that the price of the slave is one thousand dinars. His master writes him a kitaba for two hundred dinars at his death. The third of the property of his master is one thousand dinars; so that is permitted for him. It is only a bequest which he makes from one third of his property. If the master has left bequests to people; and there is no surplus in the third after the value of the mukatab; one begins with the mukatab because the kitaba is setting free; and setting free has priority over bequests. When those bequests are paid from the kitaba of the mukatab; they follow it. The heirs of the testator have a choice. If they want to give the people with bequests all their bequests and the kitaba of the mukatab is theirs; they have that. If they refuse and hand over the mukatab and what he owes to the people with bequests they can do that; because the third commences with the mukatab and because all the bequests which he makes are as one. If the heirs then say; What our fellow bequeathed was more than one third of his property and he has taken what was not his; Malik said; His heirs choose. It is said to them; Your companion has made the bequests you know about and if you would like to give them to those who are to receive them according to the deceased bequests; then do so. If not; hand over to the people with bequests one third of the total property of the deceased. Malik continued; If the heirs surrender the mukatab to the people with bequests; the people with bequests have what he owes of his kitaba. If the mukatab pays what he owes of his kitaba; they take that in their bequests according to their shares. If the mukatab cannot pay; he is a slave of the people with bequests and does not return to the heirs because they gave him up when they made their choice; and because when he was surrendered to the people with bequests; they were liable. If he died; they would not have anything against the heirs. If the mukatab dies before he pays his kitaba and he leaves property which is more than what he owes; his property goes to the people with bequests. If the mukatab pays what he owes; he is free and his wala returns to the paternal relations of the one who wrote the kitaba for him. Malik spoke about a mukatab who owed his master ten thousand dirhams in his kitaba; and when he died he remitted one thousand dirhams from it. He said; The mukatab is valued and his value is taken into consideration. If his value is one thousand dirhams and the reduction is a tenth of the kitaba; that portion of the slave price is one hundred dirhams. It is a tenth of the price. A tenth of the kitaba is therefore reduced for him. That is converted to a tenth of the price in cash. That is as if he had had all of what he owed reduced for him. Had he done that; only the value of the slave - one thousand dirhams - would have been taken into account in the third of the property of the deceased. If that which he had remitted is half of the kitaba; half the price is taken into account in the third of the property of the deceased. If it is more or less than that; it is according to this reckoning. Malik said; When a man reduces the kitaba of his mukatab by one thousand dirhams at his death from a kitaba of ten thousand dirhams; and he does not stipulate whether it is from the beginning or the end of his kitaba; each instalment is reduced for him by one tenth. Malik said; If a man remits one thousand dirhams from his mukatab at his death from the beginning or end of his kitaba; and the original basis of the kitaba is three thousand dirhams; the mukatab cash value is estimated. Then that value is divided. That thousand which is from the beginning of the kitaba is converted into its portion of the price according to its proximity to the term and its precedence and then the thousand which follows the first thousand is according to its precedence also until it comes to its end; and every thousand is paid according to its place in advancing and deferring the term because what is deferred of that is less in respect of its price. Then it is placed in the third of the deceased according to whatever of the price befalls that thousand according to the difference in preference of that; whether it is more or less; then it is according to this reckoning. Malik spoke about a man who willed a man a fourth of a mukatab or freed a fourth; and then the man died and the mukatab died and left a lot of property; more than he owed. He said; The heirs of the first master and the one who was willed a fourth of the mukatab are given what they are still owed by the mukatab. Then they divide what is left over; and the one willed a fourth has a third of what is left after the kitaba is paid. The heirs of his master gets two-thirds. That is because the mukatab is a slave as long as any of his kitaba remains to be paid. He is inherited from by the possession of his person. Malik said about a mukatab whose master freed him at death; If the third of the deceased will not cover him; he is freed from it according to what the third will cover and his kitaba is decreased according to that. If the mukatab owed five thousand dirhams and his value is two thousand dirhams cash; and the third of the deceased is one thousand dirhams; half of him is freed and half of the kitaba has been reduced for him. Malik said about a man who said in his will; My slave so-and-so is free and write a kitaba for so-and- so; that the setting free had priority over the kitaba.	The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34988		Malik related to me that he heard the like of that from Sulayman Ibn Yasar. Malik spoke about a man who bought out one of the partners in a shared property; by paying the man with an animal; a slave; a slave-girl; or the equivalent of that in goods. Then another partner decided to exercise his right of pre-emption after that; and he found that the slave or slave-girl had died; and no one knew what her value had been. The buyer claimed; The value of the slave or slave-girl was 100 dinars. The partner with the right of pre-emption claimed; The value was 50 dinars. Malik said; The buyer takes an oath that the value of what he payed was 100 dinars. Then if the one with the right of pre-emption wishes; he can compensate him; or else he can leave it; unless he can bring a clear proof that the slave or slave-girl value is less than what the buyer said. If someone gives away his portion of a shared house or land and the recipient repays him for it by cash or goods; the partners can take it by pre-emption if they wish and pay off the recipient the value of what he gave in dinars or dirhams. If someone makes a gift of his portion of a shared house or land; and does not take any remuneration and does not seek to; and a partner wants to take it for its value; he cannot do so as long as the original partner has not been given recompense for it. If there is any recompense; the one with the right of pre-emption can have it for the price of the recompense. Malik spoke about a man who bought into a piece of shared land for a price on credit; and one of the partners wanted to possess it by right of pre-emption. Malik said; If it seems likely that the partner can meet the terms; he has right of pre-emption for the same credit terms. If it is feared that he will not be able to meet the terms; but he can bring a wealthy and reliable guarantor of equal standing to the one who bought into the land; he can also take possession. Malik said; A person absence does not sever his right of pre-emption. Even if he is a way for a long time; there is no time limit after which the right of preemption is cut off. Malik said that if a man left land to a number of his children; then one of them who had a child died and the child of the deceased sold his right in that land; the brother of the seller was more entitled to pre-empt him than his paternal uncles; the partners of his father. Malik said; This is what is done in our community. Malik said; Pre- emption is shared between partners according to their existing shares. Each of them takes according to his portion. If it is small; he has little. If it is great; it is according to that. That is if they are tenacious and contend with each other about it. Malik said; As for a man who buys out the share of one of his partners; and one of the other partners says; I will take a portion according to my share; and the first partner says; If you wish to take all the preemption; I will give it up to you. If you wish to leave it; then leave it. If the first partner gives him the choice and hands it over to him; the second partner can only take all the pre-emption or give it back. If he takes it; he is entitled to it. If not; he has nothing. Malik spoke about a man who bought land; and developed it by planting trees or digging a well etc.; and then someone came; and seeing that he had a right in the land; wanted to take possession of it by pre-emption. Malik said He has no right of preemption unless he compensates the other for his expenditure. If he gives him the price of what he has developed; he is entitled to pre- emption. If not; he has no right in it. Malik said that someone who sold off his portion of a shared house or land and then; on learning that some one with a right of pre-emption was to take possession by that right; asked the buyer to revoke the sale; and he did so; did not have the right to do that. The pre-emptor has more right to the property for the price for which he sold it. In the case of some one who bought along with a section of a shared house or land; an animal and goods that were not shared ; so that when any one demanded his right of pre-emption in the house or land he said; Take what I have bought altogether; for I bought it altogether; Malik said; The pre-emptor need only take possession of the house or land. Each thing the man bought is assessed according to its share of the lump sum the man paid. Then the pre-emptor takes possession of his right for a price which is appropriate on that basis. He does not take any animals or goods unless he wants to do that. Malik said; If someone sells a section of shared land; and one of those who have the right of preemption surrenders it to the buyer and another refuses to do other than take his pre-emption; the one who refuses to surrender has to take all the preemption; and he cannot take according to his right and leave what remains. In the case where one of a number of partners in one house sold his share when all his partners were away except for one man; the one present was given the choice of either taking the pre-emption or leaving it; and he said; I will take my portion and leave the portions of my partners until they are present. If they take it; that is that. If they leave it; I will take all the pre-emption; Malik said; He can only take it all or leave it. If his partners come; they can take from him or leave it as they wish. If this is offered to him and he does not accept; I think that he has no pre-emption.	The Chapter on Throwing And Land And Property in HodHood Indexing, The Book of Dress in Muwata Malik
MuwataMalik-017-001-35035		Yahya related to me from Malik from Yahya Ibn Said from Salim Ibn Abdullah that Abdullah Ibn Umar sold one of his slaves for eight hundred dirhams with the stipulation that he was not responsible for defects. The person who bought the slave complained to Abdullah Ibn Umar that the slave had a disease which he had not told him about. They argued and went to Uthman Ibn Affan for a decision. The man said; He sold me a slave with a disease which he did not tell me about. Abdullah said; I sold to him with the stipulation that I was not responsible. Uthman Ibn Affan decided that Abdullah Ibn Umar should take an oath that he had sold the slave without knowing that he had any disease. Abdullah Ibn Umar refused to take the oath; so the slave was returned to him and recovered his health in his possession. Abdullah sold him afterwards for 1500 dirhams. Malik said; The generally agreed upon way of doing things among us about a man who buys a female slave and she becomes pregnant; or who buys a slave and then frees him; or if there is any other such matter which has already happened so that he cannot return his purchase; and a clear proof is established that there was a fault in that purchase when it was in the hands of the seller or the fault is admitted by the seller or someone else; is that the slave or slave-girl is assessed for its value with the fault it is found to have had on the day of purchase and the buyer is refunded;from what he paid;the difference between the price of a slave who is sound and a slave with such a defect. Malik said; The generally agreed upon way of doing things among us regarding a man who buys a slave and then finds out that the slave has a defect for which he can be returned and meanwhile another defect has happened to the slave whilst in his possession; is that if the defect which occurred to the slave in his possession has harmed him; like loss of a limb; loss of an eye; or something similar; then he has a choice. If he wants; he can have the price of the slave reduced commensurate with the defect he bought him with according to the prices on the day he bought him; or if he likes; he can pay compensation for the defect which the slave has suffered in his possession and return him. The choice is up to him. If the slave dies in his possession; the slave is valued with the defect which he had on the day of his purchase. It is seen what his price would really have been. If the price of the slave on the day of purchase without fault was 100 dinars; and his price on the day of purchase with fault would have been 80 dinars; the price is reduced by the difference. These prices are assessed according to the market value on the day the slave was purchased. Malik said; The generally agreed upon way of doing things among us is that if a man returns a slave girl in whom he has found a defect and he has already had intercourse with her; he must pay what he has reduced of her price if she was a virgin. If she was not a virgin; there is nothing against his having had intercourse with her because he had charge of her. Malik said; The generally agreed upon way of doing things among us regarding a person; whether he is an inheritor or not; who sells a slave; slave-girl; or animal without a liability agreement is that he is not responsible for any defect in what he sold unless he knew about the fault and concealed it. If he knew that there was a fault and concealed it; his declaration that he was free of responsibility does not absolve him; and what he sold is returned to him. Malik spoke about a situation where a slave-girl was bartered for two other slave-girls and then one of the slave-girls was found to have a defect for which she could be returned. He said; The slave-girl worth two other slave- girls is valued for her price. Then the other two slave-girls are valued; ignoring the defect which the one of them has. Then the price of the slave-girl sold for two slave-girls is divided between them according to their prices so that the proportion of each of them in her price is arrived at - to the higher priced one according to her higher price; and to the other according to her value. Then one looks at the one with the defect; and the buyer is refunded according to the amount her share is affected by the defect; be it little or great. The price of the two slave-girls is based on their market value on the day that they were bought. Malik spoke about a man who bought a slave and hired him out on a long-term or short-term basis and then found out that the slave had a defect which necessitated his return. He said that if the man returned the slave because of the defect; he kept the hire and revenue. This is the way in which things are done in our city. That is because; had the man bought a slave who then built a house for him; and the value of the house was many times the price of the slave; and he then found that the slave had a defect for which he could be returned; and he was returned; he would not have to make payment for the work the slave had done for him. Similarly; he would keep any revenue from hiring him out; because he had charge of him. This is the way of doing things among us. Malik said; The way of doing things among us when someone buys several slaves in one lot and then finds that one of them has been stolen; or has a defect; is that he looks at the one he finds has been stolen or the one in which he finds a defect. If he is the pick of those slaves; or the most expensive; or it was for his sake that he bought them; or he is the one in whom people see the most excellence; then the whole sale is returned. If the one who is found to be stolen or to have a defect is not the pick of the slaves; and he did not buy them for his sake; and there is no special virtue which people see in him; the one who is found to have a defect or to have been stolen is returned as he is; and the buyer is refunded his portion of the total price.	The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik
MuwataMalik-017-001-35070		Yahya related to me from Malik that Yahya Ibn Said heard Said Ibn AlMusayab say; Keeping gold and silver out of circulation is part of working corruption in the land. Malik said; There is no harm in buying gold with silver or silver with gold without measuring if it is unminted or a piece of jewellery which has been made. Counted dirhams and counted dinars should not be bought without reckoning until they are known and counted. To abandon number and buy them at random would only be to speculate. That is not part of the business transactions of Muslims. As for what is weighed of unminted objects and jewellery; there is no harm in buying such things without measuring. To buy them without measuring is like buying wheat; dried dates; and such food-stuffs; which are sold without measuring; even though things like them are measured Malik spoke about buying a Quran; a sword or a signet ring which had some gold or silver work on it with dinars or dirhams. He said; The value of the object bought with dinars; which has gold in it is looked at. If the value of the gold is up to one-third of the price; it is permitted and there is no harm in it if the sale is hand to hand and there is no deferment in it. When something is bought with silver which has silver in it; the value is looked at. If the value of the silver is one- third; it is permitted and there is no harm in it if the sale is hand to hand. That is still the way of doing things among us.	The Chapter on Precious Metals And Buying And Selling Gold in HodHood Indexing, The Book of Drinks in Muwata Malik
MuwataMalik-017-001-35121		Malik related to me from Yahya Ibn Said from Abu Bakr Ibn Muhammad Ibn Amr Ibn Hazm from Umar Ibn Abdal-Aziz from Abu Bakr Ibn Abdulrahman Ibn AlHarith Ibn Hisham from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; said; If anyone goes bankrupt; and a man finds his own property intact with him; he is more entitled to it than anyone else. Malik spoke about a man who sold a man wares; and the buyer went bankrupt. He said; The seller takes whatever of his goods he finds. If the buyer has sold some of them and distributed them; the seller of the wares is more entitled to them than the creditors. What the buyer has distributed does not prevent the seller from taking whatever of it he finds. It is the seller right if he has received any of the price from the buyer and he wants to return it to take what he finds of his wares; and in what he does not find; he is like the creditors. Malik spoke about some one who bought spun wool or a plot of land; and then did some work on it; like building a house on the plot of land or weaving the spun wool into cloth. Then he went bankrupt after he had bought it; and the original owner of the plot said; I will take the plot and whatever structure is on it. Malik said; That structure is not his. However; the plot and what is in it that the buyer has improved is appraised. Then one sees what the price of the plot is and how much of that value is the price of the structure. They are partners in that. The owner of the plot has as much as his portion; and the creditors have the amount of the portion of the structure. Malik said; The explanation of that is that the value of it all is fifteen hundred dirhams. The value of the plot is five hundred dirhams; and the value of the building is one thousand dirhams. The owner of the plot has a third; and the creditors have two-thirds. Malik said; It is like that with spinning and other things of the same nature in these circumstances and the buyer has a debt which he cannot pay. This is the behaviour in such cases. Malik said; As for goods which have been sold and which the buyer does not improve; but those goods sell well and have gone up in price; so their owner wants them and the creditors also want to seize them; then the creditors choose between giving the owner of the goods the price for which he sold them and not giving him any loss and surrendering his goods to him. If the price of the goods has gone down; the one who sold them has a choice. If he likes; he can take his goods and he has no claim to any of his debtor property; and that is his right. If he likes; he can be one of the creditors and take a portion of his due and not take his goods. That is up to him. Malik said about someone who bought a slave-girl or animal and she gave birth in his possession and the buyer went bankrupt; The slave-girl or the animal and the offspring belong to the seller unless the creditors desire it. In that case they give him his complete due and they take it.	The Chapter on Financial Transaction And Lands in HodHood Indexing, The Book of Blood Money in Muwata Malik