Amount
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Amount Completed Form
The word Amount is a stemmed form of the following words:
Amount Dictionary Definition
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from dictionary.com
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from collinsdictionary.com
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Amount in Wikipedia
https://en.wikipedia.org/wiki/Amount
Amount References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat AlQasas Ayah 78 | Surat AlQasas | 0.25 | 45 | Superior strength, Account sin, Thi knowledg, Wick call, Immedi account, Amount rich, Knowledg destroyed, Call immedi, Collect wick, Destroyed generations, Greater amount, Rich collect, Count sin, Strength greater | قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ | He said: "This has been given to me because of a certain knowledge which I have." Did he not know that Allah had destroyed, before him, (whole) generations, - which were superior to him in strength and greater in the amount (of riches) they had collected? but the wicked are not called (immediately) to account for their sins. | |
| Surat AlBaqara Ayah 236 | Surat AlBaqara | 0.32 | 87 | Divorc women, Fixat dower, Blame divorc, Reason amount, Amount due, Suitabl gift, Women consumm, Gift wealthi, Means gift, Means poor, Wealthi means, Poor means, Consumm fixat, Bestow suitabl, Dower bestow, Gift reason | لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ | There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means;- A gift of a reasonable amount is due from those who wish to do the right thing. |
In Hadith Text Books
Amount In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-1293 | Narrated Abu Humaid AlSaidi: The Prophet ﷺ employed Ibn AlUtbiya to collect Zakat from Bani Sulaim; and when he returned with the money to Allah Messenger ﷺ the Prophet ﷺ called him to account; and he said; This amount is for you; and this was given to me as a present. Allah Messenger ﷺ said; Why dont you stay at your father house or your mother house to see whether you will be given gifts or not; if you are telling the truth? Then Allah Messenger ﷺ stood up and addressed the people; and after glorifying and praising Allah; he said: Amma Badu then after I employ some men from among you for some job which Allah has placed in my charge; and then one of you comes to me and says; This amount is for you and this is a gift given to me. Why doesnt he stay at the house of his father or the house of his mother and see whether he will be given gifts or not if he was telling the truth by Allah; none of you takes anything of it i.e.; Zakat for himself Hisham added: unlawfully but he will meet Allah on the Day of Resurrection carrying it on his neck! I do not want to see any of you carrying a grunting camel or a mooing cow or a bleating sheep on meeting Allah. Then the Prophet ﷺ raised both his hands till I saw the whiteness of his armpits; and said; No doubt ! Havent I conveyed Allah Message! | The Chapter on Live Stock And Gifts in HodHood Indexing, Chapter on The ruler calling his employees to account in Sahih AlBukhari | |
| SahihAlBukhari-017-001-2043 | Narrated Abu Humaid AlSaidi: Allah Messenger ﷺ employed an employee to collect Zakat. The employee returned after completing his job and said; O Allah Messenger ﷺ ! This amount of Zakat is for you; and this other amount was given to me as a present. The Prophet ﷺ said to him; Why didnt you stay at your father or mother house and see if you would be given presents or not? Then Allah Messenger ﷺ got up in the evening after the prayer; and having testified that none has the right to be worshipped but Allah and praised and glorified Allah as He deserved; he said; Now then ! What about an employee whom we employ and then he comes and says; This amount of Zakat is for you; and this amount was given to me as a present? Why didnt he stay at the house of his father and mother to see if he would be given presents or not? By Him in Whose Hand Muhammad soul is; none of you will steal anything of it i.e. Zakat but will bring it by carrying it over his neck on the Day of Resurrection. If it has been a camel; he will bring it over his neck while it will be grunting; and if it has been a cow; he will bring it over his neck ; while it will be mooing; and if it has been a sheep; he will bring it over his neck while it will be bleeding. The Prophet ﷺ added; I have preached you Allah Message. Abu Humaid said; Then Allah Messenger ﷺ raised his hands so high that we saw the whiteness of his armpits. | The Chapter on Special Days And Charity And Zakat in HodHood Indexing, Chapter on How did the oaths of the Prophet use to be in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3817 | Narrated Jabir Bin Abdullah: Allah Messenger ﷺ once said to me; If the revenue of Bahrain came; I would give you this much and this much. When Allah Messenger ﷺ had died; the revenue of Bahrain came; and Abu Bakr announced; Let whoever was promised something by Allah Messenger ﷺ come to me. So; I went to Abu Bakr and said; Allah Messenger ﷺ said to me; If the revenue of Bahrain came; I would give you this much and this. much. On that Abu Bakr said to me; Scoop money with both your hands. I scooped money with both my hands and Abu Bakr asked me to count it. I counted it and it was five-hundred gold pieces. The total amount he gave me was one thousand and five hundred gold pieces. Narrated Anas: Money from Bahrain was brought to the Prophet ﷺ. He said; Spread it in the Masjid. It was the biggest amount that had ever been brought to Allah Messenger ﷺ. In the meantime AlAbbas came to him and said; O Allah Messenger ﷺ ! Give me; for I gave the ransom of myself and Aqil. The Prophet said to him ; Take. He scooped money with both hands and poured it in his garment and tried to lift it; but he could not and appealed to the Prophet; Will you order someone to help me in lifting it? The Prophet ﷺ said; No. Then AlAbbas said; Then will you yourself help me carry it? The Prophet ﷺ said; No. Then AlAbbas threw away some of the money; but even then he was not able to lift it; and so he gain requested the Prophet ﷺ Will you order someone to help me carry it? The Prophet said; No. Then AlAbbas said; Then will you yourself yelp me carry it? The Prophet ﷺ said; No. So; AlAbbas threw away some more money and lifted it on his shoulder and went away. The Prophet ﷺ kept on looking at him with astonishment at his greediness till he went out of our sight. Allah Messenger ﷺ did not get up from there till not a single Dirham remained from that money. | The Chapter on Hand Gestures Scoop in HodHood Indexing, Chapter on To whom should the Fai and the Jizya be distributed in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4997 | Narrated Jabir Bin Abdullah: Once the Prophet ﷺ said to me ; If the money of Bahrain comes; I will give you a certain amount of it. The Prophet ﷺ had breathed his last before the money of Bahrain arrived. When the money of Bahrain reached; Abu Bakr announced; Whoever was promised by the Prophet ﷺ should come to us. I went to Abu Bakr and said; The Prophet ﷺ promised me so and so. Abu Bakr gave me a handful of coins and when I counted them; they were five-hundred in number. Abu Bakr then said; Take twice the amount you have taken besides. | The Chapter on Military Expedition Of Bahrain in HodHood Indexing, Chapter on He who undertakes to repay the debts of a dead person in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5408 | Narrated AlZuhri from Malik Bin Aus: That the latter said; Who has change? Talha said; I will have change when our storekeeper comes from the forest. Malik Bin Aus narrated from Umar Bin AlKhattab: Allah Messenger ﷺ said; The bartering of gold for gold is Riba usury ; except if it is from hand to hand and equal in amount; and wheat grain for wheat grain is usury except if it is form hand to hand and equal in amount; and dates for dates is usury except if it is from hand to hand and equal in amount; and barley for barley is usury except if it is from hand to hand and equal in amount. | The Chapter on Hand Gestures Satan And Usury in HodHood Indexing, Chapter on The selling of the foodstuff and its storage in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5443 | Narrated Ibn Umar: The Prophet ﷺ said; The selling of wheat for wheat is Riba usury except if it is handed from hand to hand and equal in amount. Similarly the selling of barley for barley; is Riba except if it is from hand to hand and equal in amount; and dates for dates is usury except if it is from hand to hand and equal in amount. See Riba-Fadl in the glossary. | The Chapter on Hand Gestures Selling Gold Barley in HodHood Indexing, Chapter on Selling of dates for dates in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5446 | Narrated Ibn Shihab: that Malik Bin Aus said; I was in need of change for one-hundred Dinars. Talha Bin Ubaidullah called me and we discussed the matter; and he agreed to change my Dinars. He took the gold pieces in his hands and fidgeted with them; and then said; Wait till my storekeeper comes from the forest. Umar was listening to that and said; By Allah! You should not separate from Talha till you get the money from him; for Allah Messenger ﷺ said; The selling of gold for gold is Riba usury except if the exchange is from hand to hand and equal in amount; and similarly; the selling of wheat for wheat is Riba usury unless it is from hand to hand and equal in amount; and the selling of barley for barley is usury unless it is from hand to hand and equal in amount; and dates for dates; is usury unless it is from hand to hand and equal in amount | The Chapter on Precious Metals And Exchange For Other Commodities in HodHood Indexing, Chapter on Selling of barley for barley in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5449 | Narrated Abu Saeed AlKhudri: Allah Messenger ﷺ said; Do not sell gold for gold unless equivalent in weight; and do not sell less amount for greater amount or vice versa; and do not sell silver for silver unless equivalent in weight; and do not sell less amount for greater amount or vice versa and do not sell gold or silver that is not present at the moment of exchange for gold or silver that is present. | The Chapter on Precious Metals Selling Gold in HodHood Indexing, Chapter on Selling of silver for silver in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17114 | The Chapter on Trousers And Hoods In Dress in HodHood Indexing, Chapter on 4 in Sahih Muslim | ||
| SahihMuslim-017-001-21654 | Abu Salama Bin Abdulrahman reported: I asked Aisha; the wife of Allah Messenger ﷺ : What is the amount of dower of Allah Messenger ﷺ ? She said: It was twelve uqiyas and one nash. She said: Do you know what is Alnash? I said: No. She said: It is half of uqiya; and it amounts to five hundred dirhams; and that was the dower given by Allah Messenger ﷺ to his wives. | The Chapter on Wives And Relationship Mothers in HodHood Indexing, Chapter on 13 in Sahih Muslim | |
| SahihMuslim-017-001-21927 | Abu Huraira reported Allah Messenger way ﷺ as saying: If any owner of gold or silver does not pay what is due on him; when the Day of Resurrection would come; plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides; his forehead and his back would be cauterized with them. Whenever these cool down; the process is repeated during a day the extent of which would be fifty thousand years; until judgment is pronounced among servants; and he sees whether his path is to take him to Paradise or to Hell. It was said: Messenger of Allah; what about the camel? He the Holy Prophet said: If any owner of the camel does not pay what is due on him; and of his due in that camel is also to milk it on the day when it comes down to water. When the Day of Resurrection comes a soft sandy plain would be set for him; as extensive as possible; he will find that not a single young one is missing; and they will trample him with their hoofs and bite him with their mouths. As often as the first of them passes him; the last of them would be made to return during a day the extent of which would be fifty thousand years; until judgment is pronounced among servants and he sees whether his path is to take him to Paradise or to Hell. It was again said: Messenger of Allah; what about cows cattle and sheep? He said: It any owner of the cattle and sheep does not pay what is due on them; when the Day of Resurrection comes a soft sandy plain would be spread for them; he will find none of them missing; with twisted horns; without horns or with a broken horn; and they will gore him with their horns and trample him with their hoofs. As often as the first of them passes him the last of them would be made to return to him during a day the extent of which would be fifty thousand years; until judgment would be pronounced among the servants. And he would be shown his path-path leading him to Paradise or to Hell. It was said: Messenger of Allah; what about the horse? Upon this he said: The horses are of three types. To one than these are a burden; and to another man these are a covering; and still to another man these are a source of reward. The one for whom these are a burden is the person who rears them in order to show off; for vainglory and for opposing the Muslims; so they are a burden for him. The one for whom these are a covering is the person who rears them for the sake of Allah but does not forget the right of Allah concerning their backs and their necks; and so they are a covering for him. As for those which bring reward these refer to the person who rears them for the sake of Allah to be used for Muslims and he puts them in meadow and field. And whatever thing do these eat from that meadow and field would be recorded on his behalf as good deeds; as would also the amount of their dung and urine. And these would not break their halter and prance a course or two without having got recorded the amount of their hoof marks and their dung as a good deed on his behalf on behalf of their owner. And their master does not bring them past a river from which they drink; though he did not intend to quench their thirst; but Allah would record for him the amount of what they drink on his behalf as deeds. It was said: Messenger of Allah; what about the asses?; Upon this he said: Nothing has been revealed to me in regard to the asses in particular except this one verse of a comprehensive nature: He who does an atom weight of good will see it; and he who does an atom weight of evil will see it xcix. 7 | The Chapter on Blowing The Horn In The Day Of Judgment in HodHood Indexing, Chapter on 6 in Sahih Muslim |
In Sunan AlTermithi
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlTermithi-017-001-7492 | Suwaid Bin Ghafalah said: I went out with Zaid Bin Suhan and Salman Bin Rabiah; and found a whip. In his narration Ibn Numair one of the narrators said: I found a lost whip and took it. They said: Leave it. I said: I will not leave it to be eaten by predators. I will take it to make use of it. So I met up with Ubay Bin Kaab and asked him about that. So he narrated the Hadith; he said: That is fine. I found a sack containing one hundred Dinar during the lifetime of the Messenger of Allah ﷺ He said: So I brought it to him. He said to me: Make a public announcement about it for one year. So I announced it for a year but did not find anyone to claim it. Then I brought it to him. He said to me: Make a public announcement about it for another year. So I announced it for a year but did not find anyone to claim it. Then I brought it to him. He said: Make a public announcement about if for another year. And he said: Remember its amount; its container and its string. If someone comes seeking it and informs you of its amount and its string; then give it to him; otherwise use it. | The Chapter on Lost And Found And Public Announcements in HodHood Indexing, Chapter on What Has Been Related About Lost Items The Stray Camel And Sheep in Sunan AlTermithi | |
| SunanAlTermithi-017-001-9402 | Ibn Abbas narrated from Juwairiyah bint AlHarith; that: The Prophet ﷺ passed by her while she was in her place of prayer; then the Prophet ﷺ passed by her near midday; so he ﷺ said to her: You have not ceased to be in this state? She said: Yes. He said: Should I not teach you words to say: Glory to Allah according to the number of His creation; Glory to Allah according to the number of His creation; Glory to Allah according to the number of His creation Sub<U+1E25>an Allahi adada khalqihi; Sub<U+1E25>an Allahi adada khalqihi; Sub<U+1E25>an Allahi adada khalqihi. Glory to Allah accord to what pleases Him; Glory to Allah accord to what pleases Him; Glory to Allah accord to what pleases Him Sub<U+1E25>an Allahi ri<U+1E0D>a nafsihi; Sub<U+1E25>an Allahi ri<U+1E0D>a nafsihi; SSub<U+1E25>an Allahi ri<U+1E0D>a nafsihii. Glory to Allah according to the weight of His Throne; Glory to Allah according to the weight of His Throne; Glory to Allah according to the weight of His Throne Sub<U+1E25>an Allahi zinata Arshihi; Sub<U+1E25>an Allahi zinata Arshihi; Sub<U+1E25>an Allahi zinata Arshihi. Glory to Allah according to the amount of His Words; Glory to Allah according to the amount of His Words; Glory to Allah according to the amount of His Words Sub<U+1E25>an Allahi midada kalimatihi; Sub<U+1E25>an Allahi midada kalimatihi; Sub<U+1E25>an Allahi midada kalimatihi. | The Chapter on Supplications The Glorious Allah in HodHood Indexing, Chapter on The Reward Of Glory Is To Allah According To The Number Of His Creation in Sunan AlTermithi | |
| SunanAlTermithi-017-001-9415 | Aisha bint Saad Bin Abi Waqqas narrated from her father;: that he entered with the Messenger of Allah ﷺ upon a women; before her was a date-seed or he said stone that she would make Tasbih with. So he ﷺ said: Should I not inform you of what is easier for you then this; and better? Glory to Allah according to the number of what He created in the sky; and glory to Allah according to the number of what He created in the earth; and glory to Allah according to the number of what is between that; and glory to Allah according to the number of what He is going to create; and Allah is great; in similar amount to that; and all praise is due to Allah; in similar amount to that; and there is no might or power except by Allah; in similar amount to that Sub<U+1E25>an Allahi adada ma khalaqa fis-sama wa sub<U+1E25>an Allahi adada ma khalaqa fil-ar<U+1E0D>; wa sub<U+1E25>an Allahi adada ma baina dhalik; wa sub<U+1E25>an Allahi adada ma huwa khalaq; wa Allahu akbaru mithla dhalik; wal <U+1E25>amdu lillahi mithla dhalik; wa la <U+1E25>awla wa la quwata illa billahi mithla dhalik. | The Chapter on Supplications The Glorious Allah in HodHood Indexing, Chapter on About The Supplication Of The Prophet And His Seeking Refuge At The End Of Every Salat in Sunan AlTermithi |
In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-12129 | It was narrated from Ibn Abbas tht the Prophet said: The Mukatab is free to the extent that the has paid off toward buying his freedom ; he Hadd punishment should be carried out on him proportionate to the amount he has paid off toward buying his freedom ; and he inherits proportionate to the amount he has paid off toward buying his freedom. | The Chapter on Payments And Buying Of Slaves in HodHood Indexing, Chapter on The Diyah for a Mukatab in Sunan AlNasai | |
| SunanAlNasai-017-001-12811 | It was narrated that Ibn Seereen said: A man came to Ibn Umar and said: Our families make drinks for us by soaking fruits at night; and in the morning we drink them. He said: I forbid you to drink intoxicants whether in small amounts or large. May Allah bear witness that I forbid you to drink intoxicants whether in small amounts or large. May Allah bear witness that the people of Khaibar used to make drinks by soaking such and such; and they called it such and such but it was Khamr. The people of Fadak used to make drinks by soaking such and such; and they called it such and such but it was Khamr. And he listed four things; one of which was honey. | The Chapter on Intoxicating Drinks in HodHood Indexing, Chapter on Prohibition of Intoxicating Drinks Made From Fruit and Grains of All Types in Sunan AlNasai | |
| SunanAlNasai-017-001-12837 | Amr Bin Shuaib narrated from his father; from his grandfather; that: The Prophet SAWSYMOBOL said: What intoxicates in large amounts; a small amount of it is unlawful. | Chapter on Prohibition of Every Drink that Intoxicates in Large Amounts in Sunan AlNasai | |
| SunanAlNasai-017-001-12838 | It was narrated from Amir Bin Sad; from his father; that: The Prophet SAWSYMOBOL said: I forbid to you small amounts of whatever intoxicates in large amounts. | The Chapter on Forbidden And Dinks in HodHood Indexing, Chapter on Prohibition of Every Drink that Intoxicates in Large Amounts in Sunan AlNasai | |
| SunanAlNasai-017-001-12839 | It was narrated from Amir Bin Sad; from his father; that: The Prophet SAWSYMOBOL forbade a small amount of whatever intoxicates in large amounts. | The Chapter on Forbidden And Dinks in HodHood Indexing, Chapter on Prohibition of Every Drink that Intoxicates in Large Amounts in Sunan AlNasai | |
| SunanAlNasai-017-001-13089 | It was narrated that Ibn umar said: The Messenger of Allah forbade Muzabanah; which refers to when a man sells the dates of his grove while they are still on the trees; for a measure of dry on the tree; for a measure of dry dates; estimating the amount of dates on the trees. Or; if it is grapes; he sells them when they are still on the vines; for a measure of raisins; estimating the amount of grapes on the vines. Or if it is grain in the field; he sells it for grain that has been harvested; estimating the amount of grain in the fields. He forbade all of that. | The Chapter on Muzabana In Agriculture Products in HodHood Indexing, Chapter on Selling Grain In The Filed Fr Grain That Has Been Harvested in Sunan AlNasai | |
| SunanAlNasai-017-001-13092 | It was narrate from Abu Salih that: a man form among the companions of the Prophet told him; he said: O Messenger of Allah we cannot buy Saihani dates or idhq dates for the same amount of mixed dates which are of inferior quality. Should we increase the amount we give in payment for the better quality dates ? The messenger of Allah said: Sell them for silver them buy with it | The Chapter on Food And Dates Exchange in HodHood Indexing, Chapter on Selling Ears Of Corn Befor The Grains Become Visible in Sunan AlNasai | |
| SunanAlNasai-017-001-13101 | Muslim Bin Yasar and Abdullah Bin Ubaid who was called Ibn Hurmuz narrated that Ubadah Bin AlSamit and Muawiyah met at a stopping place on the road. Ubadah told them: The Messenger of Allah forbade selling gold for gold; silver for silver; dates for dates; wheat for wheat; barley for barley- one of them said: salt for salt; but the other did not say it-unless it was equal amount for equal amount; like for like. One of them said: Whoever gives more or takes more has engaged in Riba; but he other one did not say it. And he commanded us to sell gold for silver and silver for gold; and wheat for barley and barley for wheat; hand to hand; however we wanted. | The Chapter on Precious Metals And Exchange For Other Commodities in HodHood Indexing, Chapter on Selling Wheat For Wheat in Sunan AlNasai | |
| SunanAlNasai-017-001-13102 | Muslim Bin Yasar and Abdullah Bin Ubaid said: Ubadah Bin AlSamit and Muawiyah met at a stopping place on the road. Ubadah said: The Messenger of Allah forbade us to sell gold for gold; silver for silver; wheat for wheat; barley for barley; dates for dates - one of them said: salt for salt; but the other did not say unless it was equal amount for equal amount; like for like. One of them said: Whoever gives more or takes more has engaged in Riba; but the other one did not say it. And the commanded us to sell gold for silver and silver for gold; and wheat for barley and barley for wheat; hand to hand; however we wanted. News of this hadith reached Muawiyah and he stood up and said: What is the matter with men who narrate Hadiths from the Messenger of Allah when we accompanied him and we never heard him say it? News of that reached Ubadah Bin AlSamit and he stood up and repeated the Hadith; then he said: We will narrate what we heard from the Messenger of Allah; whether Muawiyah likes it or not. Qatadah contradicted him; he reported it from Muslim Bin Yasar; from Abu Al=Ashath; from Ubadah. | The Chapter on Precious Metals And Exchange For Other Commodities in HodHood Indexing, Chapter on Selling Barley For Barley in Sunan AlNasai | |
| SunanAlNasai-017-001-13106 | It was narrated that Ubadah Bin AlSamit said: I heard the Messenger of Allah say: Gold; equal amount. One of the narrators Yaqub did not mention: Equal amount. Muawiyah said: This does not mean anything. Ubadah said; By Allah I do not care if I am in a land where Muawiyah is not present. I bear witness that I heard the Messenger of Allah say that. | The Chapter on Worship And Almadinah in HodHood Indexing, Chapter on Selling Barley For Barley in Sunan AlNasai | |
| SunanAlNasai-017-001-13119 | It was narrated from Abdulrahman Bin Abi Bakrah that his father said: The Messenger of Allah forbade us from selling silver for silver unless it was of equal amounts; or selling gold for gold unless it was of equal amounts. The messenger of Allah said: Sell gold for silver however you want; and silver for gold however you want. | The Chapter on Precious Metals Selling Gold in HodHood Indexing, Chapter on Selling Silvder For Gold And Selling Gold For Silver in Sunan AlNasai | |
| SunanAlNasai-017-001-14754 | It was narrated from Abu Saeed AlKhudri that the Messenger of Allah said: No Zakah is due on wheat or dates unless the amount reaches five Awsuq. No Zakah is due on silver unless the amount reaches five Awaq. No Zakah is due on camels until the number reaches five Dhawd. | The Chapter on Food And Zakat in HodHood Indexing, Chapter on Zakah On Wheat in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-25875 | Abu Said AlKhudri reported the Messenger of Allah ﷺ as saying : Do not revile my Companions; by him in whose hand my soul is; if one of you contributed the amount of gold equivalent to Uhud; it would not amount to as much as the mudd of one of them; or half of it. | The Chapter on Wealth And Spending in HodHood Indexing, Chapter on Prohibition Of Abusing The Companions Of The Apostle of Allah in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26824 | Narrated AlMustawrid: The Prophet ﷺ said: If anyone eats once at the cost of a Muslim honour; Allah will give him a like amount of Jahannam to eat; if anyone clothes himself with a garment at the cost of a Muslim honour; Allah will clothe him with like amount of Jahannam; and if anyone puts himself in a position of reputation and show Allah will disgrace him with a place of reputation and show on the Day of Resurrection. | The Chapter on The Punishment Of Hell Fire in HodHood Indexing, Chapter on Regarding backbiting Alghibah in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28219 | Narrated Jabir Ibn Abdullah: The Prophet ﷺ said: If a large amount of anything causes intoxication; a small amount of it is prohibited. | The Chapter on Intoxicating Drinks in HodHood Indexing, Chapter on What has been reported regarding Intoxicants in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28900 | Narrated Ibn Abbas: The Messenger of Allah ﷺ conquered Khaibar; and stipulated that all the land; gold and silver would belong to him. The people of Khaibar said: we know the land more than you ; so give it to us on condition that you should have half of the produce and we would have the half. He then gave it to them on that condition. When the time of picking the fruits of the palm-trees came; he sent Abdullah Bin Rawahah to them; and he assessed the among of the fruits of the palm-trees. This is what the people of Medina call khars assessment. He used to say: In these palm-trees there is such-and-such amount of produce. They would say: You assessed more to us; Ibn Rawahah than the real amount. He would say: I first take the responsibility of assessing the fruits of the palm-trees and give you half of the amount I said. They would say: This is true; and on this equity stand the heavens and the earth. We agreed that we should take the amount which you said. | The Chapter on Agriculture And Selling Of Fruits in HodHood Indexing, Chapter on Regarding Musaqah in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28903 | Narrated Aisha; Ummul Muminin: The Prophet ﷺ used to send Abdullah Ibn Rawahah to Khaybar ; and he would assess the amount of dates when they began to ripen before they were eaten by the Jews. He would then give choice to the Jews that they have them on their possession by that assessment or could assign to them Muslims by that assignment; so that the amount of zakat could be calculated before the fruit became eatable and distributed among the people. | The Chapter on Almaghazi And Ransoms in HodHood Indexing, Chapter on Regarding AlKhars Estimation Of Fruits On Palm Trees in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| 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-017-001-34950 | 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-017-001-35057 | Yahya related to me from Malik from Ibn Shihab from Said Ibn AlMusayab that the Messenger of Allah; may Allah bless him and grant him peace; forbade muzabana and muhaqala. Muzabana was selling fresh dates for dried dates. Muhaqala was buying unharvested wheat in exchange for threshed wheat and renting land in exchange for wheat. Ibn Shihab added that he had asked Said Ibn AlMusayab about renting land for gold and silver. He said; There is no harm in it. Malik said; The Messenger of Allah; may Allah bless him and grant him peace; forbade muzabana. The explanation of muzabana is that it is buying something whose number; weight and measure is not known with something whose number; weight or measure is known; for instance; if a man has a stack of food whose measure is not known; either of wheat; dates; or whatever food; or the man has goods of wheat; date kernels; herbs; safflower; cotton; flax; silk; and does not know its measure or weight or number and then a buyer approaches him and proposes that he weigh or measure or count the goods; but; before he does; he specifies a certain weight; or measure; or number and guarantees to pay the price for that amount; agreeing that whatever falls short of that amount is a loss against him and whatever is in excess of that amount is a gain for him. That is not a sale. It is taking risks and it is an uncertain transaction. It falls into the category of gambling because he is not buying something from him for something definite which he pays. Everything which resembles this is also forbidden. Malik said that another example of that was; for instance; a man proposing to another man; You have cloth. I will guarantee you from this cloth of yours so many hooded cloaks; the measureof each cloak to be such-and-such; naming a measurement. Whatever loss there is; is against me and I will fulfill you the specified amount and whatever excess there is; is mine. Or perhaps the man proposed; I will guarantee you from this cloth of yours so many shirts; the measurement of each shirt to be such-and-such; and whatever loss there is; is against me and I will fulfill the specified amount and whatever excess there is; is mine. Or perhaps a man proposed to a man who had cattle or camel hides; I will cut up these hides of yours into sandals on a pattern I will show you. Whatever falls short of a hundred pairs; I will make up its loss and whatever is over is mine because I guaranteed you. Another example was that a man say to a man who had ben-nuts; I will press these nuts of yours. Whatever falls short of such-and-such a weight by the pound; I will make it up; and whatever is more than that is mine. Malik said that all this and whatever else was like it or resembled it was in the category of muzabana; which was neither good nor permitted. It was also the same case for a man to say to a man; who had fodder leaves; date kernels; cotton; flax; herbs or safflower; I will buy these leaves from you in exchange for such-and-such a sa; indicating leaves which are pounded like his leaves.. or these date kernels for such-and-such a sa of kernels like them; and the like of that in the case of safflower; cotton; flax and herbs. Malik said; All this is what we have described of muzabana. | The Chapter on Muzabana In Agriculture Products in HodHood Indexing, The Book of Madina in Muwata Malik | |
| MuwataMalik-017-001-35552 | Yahya related to me from Malik that Ibn Shihab said; The first person to deduct zakat from allowances was Muawiya Ibn Abi Sufyan. i.e. the deduction being made automatically. Malik said; The agreed sunna with us is that zakat has to be paid on twenty dinars of gold coin ; in the same way as it has to be paid on two hundred dirhams of silver. Malik said; There is no zakat to pay on gold that is clearly less than twenty dinars in weight but if it increases so that by the increase the amount reaches a full twenty dinars in weight then zakat has to be paid. Similarly; there is no zakat to pay on silver that is clearly less than two hundred dirhams in weight ; but if it increases so that by the increase the amount reaches a full two hundred dirhams in weight then zakat has to be paid. If it passes the full weight then I think there is zakat to pay; whether it be dinars or dirhams. i.e. the zakat is assessed by the weight and not the number of the coins. Malik said; about a man who had one hundred and sixty dirhams by weight; and the exchange rate in his town was eight dirhams to a dinar; that he did not have to pay any zakat. Zakat had only to be paid on twenty dinars of gold or two hundred dirhams. Malik said; in the case of a man who acquired five dinars from a transaction or in some other way which he then invested in trade; that; as soon as it increased to a zakatable amount and then a year elapsed; he had to pay zakat on it; even if the zakatable amount was reached one day before or one day after the passing of a year. There was then no zakat to pay on it from the day the zakat was taken until a year had elapsed over it. Malik said; in the similar case of a man who had in his possession ten dinars which he invested in trade and which reached twenty dinars by the time one year had elapsed over them; that he paid zakat on them right then and did not wait until a year had elapsed over them; counting from the day when they actually reached the zakatable amount. This was because a year had elapsed over the original dinars and there were now twenty of them in his possession. After that there was no zakat to pay on them from the day the zakat was paid until another year had elapsed over them. Malik said; What we are agreed upon here in Madina regarding income from hiring out slaves; rent from property; and the sums received when a slave buys his freedom; is that no zakat is due on any of it; whether great or small; from the day the owner takes possession of it until a year has elapsed over it from the day when the owner takes possession of it. Malik said; in the case of gold and silver which was shared between two co-owners; that zakat was due from any one whose share reached twenty dinars of gold; or two hundred dirhams of silver; and that no zakat was due from anyone whose share fell short of this zakatable amount. If all the shares reached the zakatable amount and the shares were not equally divided; zakat was taken from each man according to the measure of his share. This applied only when the share of each man among them reached the zakatable amount; because the Messenger of Allah; may Allah bless him and grant him peace; had said; There is no zakat to pay on less than five awaq of silver. Malik commented; This is what I prefer most out of what I have heard about the matter. Malik said; When a man has gold and silver dispersed among various people he must add it all up together and then take out the zakat due on the total sum. Malik said; No zakat is due from some one who acquires gold or silver until a year has elapsed over his acquisition from the day it became his. | The Chapter on Precious Metals And Zakat in HodHood Indexing, The Book of Faraid in Muwata Malik | |
| MuwataMalik-017-001-35566 | Yahya related to me from Malik from Yazid Ibn Khusayfa that he had asked Sulayman Ibn Yasar whether zakat was due from a man who had wealth in hand but also owed a debt for the same amount; and he replied; No. Malik said; The position that we are agreed upon concerning a debt is that the lender of it does not pay zakat on it until he gets it back. Even if it stays with the borrower for a number of years before the lender collects it; the lender only has to pay zakat on it once. If he collects an amount of the debt which is not zakatable; and has other wealth which is zakatable; then what he has collected of the debt is added to the rest of his wealth and he pays zakat on the total sum. Malik continued; If he has no ready money other than that which he has collected from his debt; and that does not reach a zakatable amount; then he does not have to pay any zakat. He must; however; keep a record of the amount that he has collected and if; later; he collects another amount which; when added to what he has already collected; brings zakat into effect; then he has to pay zakat on it. Malik continued; Zakat is due on this first amount; together with what he has further collected of the debt owed to him; regardless of whether or not he has used up what he first collected. If what he takes back reaches twenty dinars of gold; or two hundred dirhams of silver he pays zakat on it. He pays zakat on anything else he takes back afte rthat; whether it be a large or small amount; according to the amount. Malik said; What shows that zakat is only taken once from a debt which is out of hand for some years before it is recovered is that if goods remain with a man for trading purposes for some years before he sells them; he only has to pay zakat on their prices once. This is because the one who is owed the debt; or owns the goods; should not have to take the zakat on the debt; or the goods; from anything else; since the zakat on anything is only taken from the thing itself; and not from anything else. Malik said; Our position regarding some onewho owes a debt; and has goods which are worth enough to pay off the debt; and also has an amount of ready money which is zakatable; is that he pays the zakat on the ready money which he has to hand. If; however; he only has enough goods and ready money to pay off the debt; then he does not have to pay any zakat. But if the ready money that he has reaches a zakatable amount over and above the amount of the debt that he owes; then he must pay zakat on it. | The Chapter on Debt And Creditors And Paying Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35567 | Yahya related to me from Malik from Yahya Ibn Said that Zurayq Ibn Hayan; who was in charge of Egypt in the time of AlWalid; Sulayman; and Umar Ibn Abd AlAziz; mentioned that Umar Ibn Abd AlAziz had written to him saying; Assess the muslims that you come across and take from what is apparent of their wealth and whatever merchandise is in their charge; one dinar for every forty dinars; and the same proportion from what is less than that down to twenty dinars; and if the amount falls short of that by one third of a dinar then leave it and do not take anything from it. As for the people of the Book that you come across; take from the merchandise in their charge one dinar for every twenty dinars; and the same proportion from what is less than that down to ten dinars; and if the amount falls short by one third of a dinar leave it and do not take anything from it. Give them a receipt for what you have taken f rom them until the same time next year. Malik said; The position among us in Madina concerning goods which are being managed for trading purposes is that if a man pays zakat on his wealth; and then buys goods with it; whether cloth; slaves or something similar; and then sells them before a year has elapsed over them; he does not pay zakat on that wealth until a year elapses over it from the day he paid zakat on it. He does not have to pay zakat on any of the goods if he does not sell them for some years; and even if he keeps them for a very long time he still only has to pay zakat on them once when he sells them. Malik said; The position among us concerning a man who uses gold or silver to buy wheat; dates; or whatever; for trading purposes and keeps it until a year has elapsed over it and then sells it; is that he only has to pay zakat on it if and when he sells it; if the price reaches a zakatable amount. This is therefore not the same as the harvest crops that a man reaps from his land; or the dates that he harvests from his palms. Malik said; A man who has wealth which he invests in trade; but which does not realise a zakatable profit for him; fixes a month in the year when he takes stock of what goods he has for trading; and counts the gold and silver that he has in ready money; and if all of it comes to a zakatable amount he pays zakat on it. Malik said; The position is the same for muslims who trade and muslims who do not. They only have to pay zakat once in any one year; whether they trade in that year or not. | The Chapter on Precious Metals And Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35572 | Yahya said that Malik said; concerning two associates; If they share one herdsman; one male animal; one pasture and one watering place then the two men are associates; as long as each one of them knows his own property from that of his companion If someone cannot tell his property apart from that of his fellow; he is not an associate; but rather; a co-owner Malik said; It is not obligatory for both associates to pay zakat unless both of them have a zakatable amount of livestock. If; for instance; one of the associates has forty or more sheep and goats and the other has less than forty sheep and goats; then the one who has forty has to pay zakat and the one who has less does not. If both of them have a zakatable amount of livestock then both of them are assessed together i.e the flock is assessed as one and both of them have to pay zakat. If one of them has a thousand sheep; or less; that he has to pay zakat on; and the other has forty; or more; then they are associates; and each one pays his contribution according to the number of animals he has - so much from the one with a thousand; and so much from the one with forty. Malik said; Two associates in camels are the same as two associates in sheep and goats; and; for the purposes of zakat; are assessed together if each one of them has a zakatable amount of camels. That is because the Messenger of Allah; may Allah bless him and grant him peace; said; There is no zakat on less than five head of camels; and Umar Ibn AlKhattab said; On grazing sheep and goats; if they come to forty or more - one ewe. Yahya said that Malik said; This is what I like most out of what I have heard about the matter. Malik said that when Umar Ibn AlKhattab said; Those separated should not be gathered together nor should those gathered together be separated in order to avoid paying zakat; what he meant was the owners of livestock. Malik said; What he meant when he said; Those separated should not be gathered together is; for instance; that there is a group of three men; each of whom has forty sheep and goats; and each of whom thus has to pay zakat. Then; when the zakat collector is on his way ;they gather their flocks together so that they only owe one ewe between them. This they are forbidden to do. What he meant when he said; nor should those gathered together be separated; is; for instance; that there are two associates; each one of whom has a hundred and one sheep and goats; and each of whom must therefore pay three ewes. Then; when the zakat collector is on his way; they split up their flocks so that they only have to pay one ewe each. This they are forbidden to do. And so it is said; Those separated should not be gathered together nor should those gathered together be separated in order to avoid paying zakat. Malik said; This is what I have heard about the matter. | The Chapter on Zakat Of Live Stock in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35573 | Yahya related to me from Malik from Thawr Ibn Zayd AlDili from a son of Abdullah Ibn Sufyan AlThaqafi from his grandfather Sufyan Ibn Abdullah that Umar Ibn AlKhattab once sent him to collect zakat. He used to include sakhlas when assessing zakat ; and they said; Do you include sakhlas even though you do not take them as payment ? He returned to Umar Ibn AlKhattab and mentioned that to him and Umar said; Yes; you include a sakhla which the shepherd is carrying; but you do not take it. Neither do you take an akula; or a rubba; or a makhid; or male sheep and goats in their second and third years; and this is a just compromise between the young of sheep and goats and the best of them. Malik said; A sakhla is a newborn lamb or kid. A rubba is a mother that is looking after her offspring; a makhid is a pregnant ewe or goat; and an akula is a sheep or goat that is being fattened for meat. Malik said; about a man who had sheep and goats on which he did not have to pay any zakat; but which increased by birth to a zakatable amount on the day before the zakat collector came to them; If the number of sheep and goats along with their newborn offspring reaches a zakatable amount then the man has to pay zakat on them. That is because the offspring of the sheep are part of the flock itself. It is not the same situation as when some one acquires sheep by buying them; or is given them; or inherits them. Rather; it is like when merchandise whose value does not come to a zakatable amount is sold; and with the profit that accrues it then comes to a zakatable amount. The owner must then pay zakat on both his profit and his original capital; taken together. If his profit had been a chance acquisition or an inheritance he would not have had to pay zakat on it until one year had elapsed over it from the day he had acquired it or inherited it. Malik said; The young of sheep and goats are part of the flock; in the same way that profit from wealth is part of that wealth. There is; however; one difference; in that when a man has a zakatable amount of gold and silver; and then acquires an additional amount of wealth; he leaves Aasi de the wealth he has acquired and does not pay zakat on it when he pays the zakat on his original wealth but waits until a year has elapsed over what he has acquired from the day he acquired it. Whereas a man who has a zakatable amount of sheep and goats; or cattle; or camels; and then acquires another camel; cow; sheep or goat; pays zakat on it at the same time that he pays the zakat on the others of its kind; if he already has a zakatable amount of livestock of that particular kind. Malik said; This is the best of what I have heard about this. | The Chapter on Zakat Of Live Stock in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35574 | Yahya said that Malik said; The position with us concerning a man who has zakat to pay on one hundred camels but then the zakat collector does not come to him until zakat is due for a second timeand by that time all his camels have died except five; is that the zakat collector assesses from the five camels the two amounts of zakat that are due from the owner of the animals; which in this case is only two sheep; one for each year. This is because the only zakat which an owner of livestock has to pay is what is due from him on the day that the zakat is actually assessed. His livestock may have died or it may have increased; and the zakat collector only assesses the zakat on what he actually finds on the day he makes the assessment. If more than one payment of zakat is due from the owner of the livestock; he still only has to pay zakat according to what the zakat collector actually finds in his possession; and if his livestock has died; or several payments of zakat are due from him and nothing is taken until all his livestock has died; or has been reduced to an amount below that on which he has to pay zakat; then he does not have to pay any zakat; and there is no liability on him for what has died or for the years that have passed. | The Chapter on Zakat Of Live Stock in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35582 | Yahya related to me from Malik from Ziyad Ibn Sad that Ibn Shihab said; Neither jurur; nor musran Alfara; nor adhq Ibn hubayq should be taken as zakat from dates. They should be included in the assessment but not taken as zakat. Malik said; This is the same as with sheep and goats; whose young are included in the assessment but are not actually taken as zakat. There are also certain kinds of fruit which are not taken as zakat; such as burdi dates one of the finest kinds of dates ; and similar varieties. Neither the lowest quality of any property nor the highest should be taken. Rather; zakat should be taken from average quality property. Malik said; The position that we are agreed upon concerning fruit is that only dates and grapes are estimated while on the tree. They are estimated when their usability is clear and they are halal to sell. This is because the fruit of date-palms and vines is eaten straightaway in the form of fresh dates and grapes; and so the assessment is done by estimation to make things easier for people and to avoid causing them trouble. Their produce is estimated and then they are given a free hand in using their produce as they wish; and later they pay the zakat on it according to the estimation that was made. Malik said; crops which are not eaten fresh; such as grains and seeds; which are only eaten after they have been harvested; are not estimated. The owner; after he has harvested; threshed and sifted the crop; so that it is then in the form of grain or seed; has to fulfil his trust himself and deduct the zakat he owes if the amount is large enough for him to have to pay zakat. This is the position that we are all agreed upon here in Madina. Malik said; The position that we are all agreed upon here in Madina is that the produce of date palms is estimated while it is still on the tree; after it has ripened and become halal to sell; and the zakat on it is deducted in the form of dried dates at the time of harvest. If the fruit is damaged after it has been estimated and the damage affects all the fruit then no zakat has to be paid. If some of the fruit remains unaffected; and this fruit amounts to five awsuq or more using the sa of the Prophet; may Allah bless him and grant him peace; then zakat is deducted from it. Zakat does not have to be paid; however; on the fruit that was damaged. Grapevines are dealt with in the same way. If a man owns various pieces of property in various places; or is a co-owner of various pieces of property in various places; none of which individually comes to a zakatable amount; but which; when added together; do come to a zakatable amount; then he adds them together and pays the zakat that is due on them. | The Chapter on Food And Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35583 | Yahya related to me from Malik that he asked Ibn Shihab about olives and he said; There is a tenth on them. Malik said; The tenth that is taken from olives is taken after they have been pressed; and the olives must come to a minimum amount of five awsuq and there must be at least five awsuq of olives. If there are less than five awsuq of olives; no zakat has to be paid. Olive trees are like date palms insofar as there is a tenth on whatever is watered by rain or springs or any natural means; and a twentieth on whatever is irrigated. However; olives are not estimated while on the tree. The sunna with us as far as grain and seeds which people store and eat is concerned is that a tenth is taken from whatever has been watered by rain or springs or any natural means; and a twentieth from whatever has been irrigated; that is; as long as the amount comes to five awsuq or more using the aforementioned sa; that is; the sa of the Prophet; may Allah bless him and grant him peace. Zakat must be paid on anything above five awsuq according to the amount involved. Malik said; The kinds of grain and seeds on which there is zakat are: wheat; barley; sult a kind of barley ; sorghum; pearl millet; rice; lentils; peas; beans; sesame seeds and other such grains and seeds which are used for food. Zakat is taken from them after they have been harvested and are in the form of grai n or seed. He said; People are entrusted with the assessment and whatever they hand over is accepted. Malik was asked whether the tenth or the twentieth was taken out of olives before they were sold or after and he said; The sale is not taken into consideration. It is the people who produce the olives that are asked about the olives; just as it is the people who produce foodstuffs that are asked about it; and zakat is taken from them by what they say. Someone who gets five awsuq or more of olives from his olive trees has a tenth taken from the oil after pressing. Whereas someone who does not get five awsuq from his trees does not have to pay any zakat on the oil. Malik said; Someone who sells his crops when they are ripe and are ready in the husk has to pay zakat on them but the one who buys them does not. The sale of crops is not valid until they are ready in the husk and no longer need water. Malik said; concerning the word of Allah the Exalted; And give its due on the day of its harvesting; that it referred to zakat; and that he had heard people saying that. Malik said; If someone sells his garden or his land; on which are crops or fruit which have not yet ripened; then it is the buyer who has to pay the zakat. If; however; they have ripened; it is the seller who has to pay the zakat; unless paying the zakat is one of the conditions of the sale. | The Chapter on Food And Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik |
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