Injuri

Injuri Completed Form

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

Injuri Dictionary Definition

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Injuri in Wikipedia

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Injuri References or Citations

In Quran

Quran Surat	Sura and Ayah	Polarity	Sura Classification	Sura Sequence	Related Subjects	Ayah Text	English Translation
Surat AlHijr Ayah 47	Surat AlHijr	-0.58		50	Throne digniti, Remov heart, Sens injuri, Lurk sens, Face throne, Heart lurk, Joyfulli face, Li face, Injuri brother, Brother joyfulli	وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ	And We shall remove from their hearts any lurking sense of injury: (they will be) brothers (joyfully) facing each other on thrones (of dignity).
Surat AlTaubah Ayah 120	Surat AlTaubah	-0.5		113	Deed righteousness, Deed righteous, Unbelievers receiv, Suffer thirst, Suffereth reward, Reward lost, Enemi suffereth, Rais ir, Neighbourhood refus, Prefer live, Enemi suffer, Medina bedouin, Fatigue hunger, Live suffer, Bedouin arab, R thi, Reckon credit, Path rais, Credit deed, Arab neighbourhood, Injuri enemi, Suffer reckon, Hunger trod, Ir unbelievers, Trod path, Messenger prefer, Fit medina, Thirst fatigue, Receiv injuri	مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ وَلَا يَرْغَبُوا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ ذَلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ	It was not fitting for the people of Medina and the Bedouin Arabs of the neighbourhood, to refuse to follow Allah's Messenger, nor to prefer their own lives to his: because nothing could they suffer or do, but was reckoned to their credit as a deed of righteousness, - whether they suffered thirst, or fatigue, or hunger, in the cause of Allah, or trod paths to raise the ire of the Unbelievers, or received any injury whatever from an enemy: for Allah suffereth not the reward to be lost of those who do good;-
Surat AlHajj Ayah 60	Surat AlHajj	-0.41		103	Blot sin, Sin forgiv, Inordinately blot, Extent injuri, Greater extent, Injuri received, Received inordinately, Retali greater	ذَلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ	That (is so). And if one has retaliated to no greater extent than the injury he received, and is again set upon inordinately, Allah will help him: for Allah is One that blots out (sins) and forgives (again and again).
Surat Alaaraf Ayah 43	Surat Alaaraf	-0.22		37	River flow, Truth lord, Deed righteous, Guidanc truth, Lord brought, Cry behold, Remov heart, Lurk sens, Heart lurk, Hear cry, Brought hear, Garden inheritors, Felic guidance, Guid felic, Behold garden, Flowing prais, Garden inherit, Sens injury, Injury river, Inheritors deed, Guidance guid, River flowing, Prais guid, Guidance guidanc	وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ	And We shall remove from their hearts any lurking sense of injury;- beneath them will be rivers flowing;- and they shall say: "Praise be to Allah, who hath guided us to this (felicity): never could we have found guidance, had it not been for the guidance of Allah: indeed it was the truth, that the messengers of our Lord brought unto us." And they shall hear the cry: "Behold! the garden before you! Ye have been made its inheritors, for your deeds (of righteousness)."
Surat AlBaqara Ayah 264	Surat AlBaqara	-0.21		87	Reject faith, Last dai, Spend substanc, Guideth reject, Generos injury, Remind generos, Aught earn, Bare stone, Barren rock, Dai parabl, Mind gener, Parabl hard, Hard barren, Rain leav, Fall rain, Substanc last, Soil fall, Rock soil, Chariti remind, Stone aught, Earn guideth, Cancel chariti, Leav bare	يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لَا يَقْدِرُونَ عَلَى شَيْءٍ مِمَّا كَسَبُوا وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ	O ye who believe! cancel not your charity by reminders of your generosity or by injury, - like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith.
Surat AlBaqara Ayah 263	Surat AlBaqara	0.017		87	Fault chariti, Chariti injuri, Injuri free, Free forbear, Kind word, Cover fault, Word cover	قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى وَاللَّهُ غَنِيٌّ حَلِيمٌ	Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing.
Surat AlShura Ayah 40	Surat AlShura	0.093		47	Reward due, Loveth wrong, Equal thereto, Injuri injuri, Recompens injuri, Thereto degre, Reconciliation reward, Person forgiv, Forgiv make, Degre person, Injuri equal, Due loveth, Make reconciliation	وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ	The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loveth not those who do wrong.
Surat Alankabut Ayah 46	Surat Alankabut	0.22		81	Peopl book, Bow islam, Revel bow, Mere disputation, Book mean, Disput peopl, Disputation inflict, Injuri revel, Inflict wrong, Wrong injuri, Mean mere	وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ	And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam)."
Surat AlHashr Ayah 10	Surat AlHashr	0.46		101	Lord forgiv, Lord art, Believ lord, Faith leav, Full kind, Sens injuri, Kindness merci, Full kindness, Brethren faith, Art full, Injuri believ, Forgiv brethren, Hearts rancour, Leav hearts, Rancour sens	وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ	And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful."

In Hadith Text Books

Injuri In Sahih AlBukhari

nothing found

In Sahih Muslim

nothing found

In Sunan AlTermithi

nothing found

In Sunan AlNasai

nothing found

In Sunan Abu Dawoud

Hadith Page	Arabic Text	English Translation	Book and Chapter
SunanAbuDawoud-017-001-28954		Narrated Abu Huraira: The Prophet ﷺ said: A man or a woman acts in obedience to Allah for sixty years; then when they are about to die they cause injury by their will; so they must go to Hell. Then Abu Huraira recited: After a legacy which you bequeath or a debt; causing no injury...that will be the mighty success.Abu Dawud said: AlAshath Bin Jabir is the grandfather of Nasr Bin Ali.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, Chapter on What Has Been Related About It Being Disliked To Cause Harm With The Will in Sunan Abu Dawoud

In Muwata Malik

Hadith Page	Arabic Text	English Translation	Book and Chapter
MuwataMalik-017-001-34743		Yahya said that Malik said; The way of doing things in our community about which there is no dispute is that women do not swear in the swearing for the intentional act. If the murdered man only has female relatives; the women have no right to swear for blood and no pardon in murder. Yahya said that Malik said about a man who is murdered; If the paternal relatives of the murdered man or his mawali say; We swear and we demand our companion blood; that is their right. Malik said; If the women want to pardon him; they cannot do that. The paternal relatives and mawali are entitled to do that more than them because they are the ones who demand blood and swear for it. Malik said; If the paternal relatives or mawali pardon after they demand blood and the women refuse and say; We will not abandon our right against the murderer of our companion; the women are more entitled to that because whoever takes retaliation is more entitled than the one who leaves it among the women and paternal relatives when the murder is established and killing obliged. Malik said; At least two claimants must swear in murder. The oaths are repeated by them until they swear fifty oaths; then they have the right to blood. That is how things are done in our community. Malik said; When people beat a man and he dies in their hands; they are all slain for him. If he dies after their beating; there is swearing. If there is swearing; it is only against one man and only he is slain. We have never known the swearing to be against more than one man. Malik spoke about a slave who had his hand or foot broken and then the break mended. He said; The one who injured him is not obliged to pay anything. If that break causes him loss or scar; the one who injured him must pay according to what he diminished of the value of the slave. Malik said; What is done in our community about retaliation between slaves is that it is like retaliation between freemen. The life of the slave-girl for the life of the slave; and her injury for his injury. When a slave intentionally kills a slave; the master of the murdered slave has a choice. If he wishes; he kills him; and if he wishes; he takes the blood-money. If he takes the blood-money; he takes the value of his slave. If the owner of the slave who killed wishes to give the value of the murdered slave; he does it. If he wishes; he surrenders his slave. If he surrenders him; he is not obliged to do anything other than that. When the owner of the murdered slave takes the slave who murdered and is satisifed with him; he must not kill him. All retaliations between slaves for cutting off of the hand and foot and such things are dealt with in the same way as in the murder. Malik said about a muslim slave who injures a jew or christian; If the master of the slave wishes to pay blood-money for him according to the injury; he does it. Or else he surrenders him and he is sold; and the jew or christian is given the blood-money of the injury or all the price of the slave if the blood-money is greater than his price. The jew or christian is not given a muslim slave.	The Chapter on Murder In Crimes And Felonies in HodHood Indexing, The Book of Purity in Muwata Malik
MuwataMalik-017-001-34810		Malik related to me that he heard that Umar Ibn Abd AlAziz gave a judgement about the mudabbar who did an injury. He said; The master must surrender what he owns of him to the injured person. He is made to serve the injured person and recompense in the form of service is taken from him as the blood-money of the injury. If he completes that before his master dies; he reverts to his master. Malik said; The generally agreed on way of doing things in our community about a mudabbar who does an injury and then his master dies and the master has no property except him is that the third allowed to be bequeathed is freed; and then the blood-money for the in jury is divided into thirds. A third of the blood-money is against the third of him which was set free; and two-thirds are against the two-thirds which the heirs have. If they wish; they surrender what they have of him to the party with the injury; and if they wish; they give the injured person two-thirds of the blood-money and keep their portion of the slave. That is because that injury is a criminal action by the slave and it is not a debt against the master by which whatever setting free and tadbir the master had done would be abrogated. If there were a debt to people held against the master of the slave; as well as the criminal action of the slave; part of the mudabbar would be sold in proportion to the blood-money of the injury and according to the debt. Then one would begin with the blood-money which was for the criminal action of the slave and it would be paid from the price of the slave. Then the debt of his master would be paid; and then one would look at what remained after that of the slave. His third would b be set free; and two-thirds of him would belong to the heirs. That is because the criminal action of the slave is more important than the debt of his master. That is because; if the man dies and leaves a mudabbar slave whose value is one hundred and fifty dinars; and the slave strikes a free man on the head with a blow that lays open the skull; and the blood-money is fifty dinars; and the master of the slave has a debt of fifty dinars; one begins with the fifty dinars which are the blood-money of the head wound; and it is paid from the price of the slave. Then the debt of the master is paid. Then one looks at what remains of the slave; and a third of him is set free and two-thirds of him remain for the heirs. The blood-money is more pressing against his person than the debt of his master. The debt of his master is more pressing than the tadbir which is a bequest from the third of the property of the deceased. None of the tadbir is permitted while the master of the mudabbar has a debt which is not paid. It is a bequest. That is because Allah; the Blessed; the Exalted; said; After any bequest that is made or any debt. Surat 4 ayat 10 Malik said; If there is enough in the third property that the deceased can bequeath to free all the mudabbar; he is freed and the blood-money due from his criminal action is held as a debt against him which follows him after he is set free even if that blood-money is the full blood-money. It is not a debt on the master. Malik spoke about a mudabbar who injured a man and his master surrendered him to the injured party; and then the master died and had a debt and did not leave any property other than the mudabbar; and the heirs said; We surrender the mudabbar to the party; whilst the creditor said; My debt exceeds that. Malik said that if the creditor debt did exceed that at all ; he was more entitled to it and it was taken from the one who owed the debt; according to what the creditor was owed in excess of the blood-money of the injury. If his debt did not exceed it at all; he did not take the slave. Malik spoke about a mudabbar who did an injury and had property; and his master refused to ransom him. He said; The injured party takes the property of the mudabbar for the blood-money of his injury. If there is enough to pay it; the injured party is paid in full for the blood-money of his injury and the mudabbar is returned to his master. If there is not enough to pay it; he takes it from the blood-money and uses the mudabbar for what remains of the blood-money.	The Chapter on Injury In Crimes And Felonies 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-017-001-34849		Yahya related to me from Malik that he heard Ibn Shihab say; The precedent of the sunna when a man injures a woman is that he must pay the blood- money for that injury and there is no retaliation against him. Malik said; That is an accidental injury; when a man strikes a woman and hits with a blow what he did not intend; for instance; if he struck her with a whip and cut her eye open and the like of that. Malik said about a woman who has a husband and children who are not from her paternal relatives or her people; that since he is from another tribe; there is no blood-money against her husband for her criminal action; nor any against her children if they are not from her people; nor any against her maternal brothers when they are not from her paternal relations or her people. These are entitled to her inheritance but only the paternal relations have paid blood-money from since the time of the Messenger of Allah; may Allah bless him and grant him peace. Until today it is like that with the mawla of a woman. The inheritance they leave goes to the children of the woman even if they are not from her tribe; but the blood-money of the criminal act of the mawla is only against her tribe.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of General Subjects 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-017-001-34869		Yahya related to me from Malik from Yahya Ibn Said that Sulayman Ibn Yasar said; The blood-money of a magian is eight hundred dirhams. Malik said; This is what is done in our community. Malik said; The blood-monies of the jew; christian; and magian in their injuries; is according to the injury of the muslims in their blood-moneys. The head wound is a twentieth of his full blood-money. The wound that opens the head is a third of his blood-money. The belly-wound is a third of his blood-money. All their injuries are according to this calculation.	The Chapter on Wounds 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-017-001-34877		Yahya related to me from Malik from Ibn Shihab from Said Ibn AlMusayab and Abu Salama Ibn Abdulrahman from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; said; The wound of an animal is of no account and no compensation is due for it. The well is of no account and no compensation is due for it. The mine is of no account and no compensation is due for it and a fifth is due for buried treasures. Alkanz: see Book 17. Malik said; Everyone leading an animal by the halter; driving it; and riding it is responsible for what the animal strikes unless the animal kicks out without anything being done to it to make it kick out. Umar Ibn AlKhattab imposed the blood-money on a person who was exercising his horse. Malik said; It is more fitting that a person leading an animal by the halter; driving it; or riding it incur a loss than a person who is exercising his horse. See hadith 4 of this book. Malik said; What is done in our community about a person who digs a well on a road or ties up an animal or does the like of that on a road used by muslims; is that since what he has done is included in that which he is not permitted to do in such a place; he is liable for whatever injury or other thing arises from that action. The blood-money of that which is less than a third of the full blood- money is owed from his own personal property. Whatever reaches a third or more; is owed by his tribe. Any such things that he does which he is permitted to do on the muslims road are something for which he has no liability or loss. Part of that is a hole which a man digs to collect rain; and the beast from which the man alights for some need and leaves standing on the road. There is no penalty against anyone for this. Malik spoke about a man who went down a well; and another man followed behind him; and the lower one pulled the higher one and they fell into the well and both died He said; The tribe of the one who pulled him in is responsible for the blood-money. Malik spoke about a child whom a man ordered to go down into a well or to climb a palm tree and he died as a result. He said; The one who ordered him is liable for whatever befalls him; be it death or something else. Malik said; The way of doing things in our community about which there is no dispute is that women and children are not obliged to pay blood-money together with the tribe in the blood-moneys which the tribe must pay. The blood-money is only obligatory for a man who has reached puberty. Malik said that the tribe could bind themselves to the blood-money of mawali if they wished. If they refused; they were people of the diwan or were cut off from their people. In the time of the Messenger of Allah; may Allah bless him and grant him peace; people paid the blood-money to each other as well as in the time of Abu Bakr AlSiddiq before there was a diwan. The diwan was in the time of Umar Ibn AlKhattab. No one other than one people and the ones holding the wala paid blood- money for one because the wala was not transferable and because the Prophet; may Allah bless him and grant him peace; said; The wala belongs to the one who sets free. Malik said; The wala is an established relationship. Malik said; What is done in our community about animals that are injured is that the person who causes the injury pays whatever of their value has been diminished. Malik said about a man condemned to death and one of the other hudud befell him; He is not punished for it. That is because the killing overrides all of that; except for slander. The slander remains hanging over the one to whom it was said because it will be said to him; Why do you not flog the one who slandered you? I think that the condemned man is flogged with the hadd before he is killed; and then he is killed. I do not think that any retaliation is inflicted on him for any injury except killing because killing overrides all of that. Malik said; What is done in our community is that when a murdered person is found among the main body of a people in a village or other place; the house or place of the nearest people to him is not responsible. That is because the murdered person can be slain and then cast at the door of some people to shame them by it. No one is responsible for the like of that. Malik said about a group of people who fight with each other and when the fight is broken up; a man is found dead or wounded; and it is not known who did it; The best of what is heard about that is that there is blood-money for him; and the blood-money is against the people who argued with him. If the injured or slain person is not from either of the two parties; his blood-money is against both of the two parties together.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of General Subjects in Muwata Malik
MuwataMalik-017-001-34880		Yahya related to me from Malik from Umar Ibn Husayn; the mawla of Aisha bint Qudama; that Abd AlMalik Ibn Marwan imposed retaliation against a man who killed a mawla with a stick and so the mawla patron killed the man with a stick. Malik said; The generally agreed on way of doing things in our community about which there is no dispute is that when a man strikes another man with a stick or hits him with a rock or intentionally strikes him causing his death; that is an intentional injury and there is retaliation for it. Malik said; Intentional murder with us is that a man intentionally goes to a man and strikes him until his life goes. Part of intentional injury also is that a man strikes a man in a quarrel between them. He leaves him while he is alive; and he bleeds to death and so dies. There is retaliation for that. Malik said; What is done in our community is that a group of free men are killed for the intentional murder of one free man; and a group of women for one woman; and a group of slaves for one slave.	The Chapter on Retaliation In Crimes And Felonies in HodHood Indexing, The Book of General Subjects in Muwata Malik
MuwataMalik-017-001-34883		Yahya said that Malik said; The generally agreed on way of doing things in our community is that retaliation is taken from someone who breaks someone hand or foot intentionally and not blood-money. Malik said; Retaliation is not inflicted on anyone until the wound of the injured party has healed. Then retaliation is inflicted on him. If the wound of the person on whom the retaliation has been inflicted is like the first person wound when it heals; it is retaliation. If the wound of the one on whom the retaliation has been inflicted becomes worse or he dies; there is nothing held against the one who has taken retaliation. If the wound of the person on whom the retaliation has been inflicted heals and the injured party is paralysed or his injury has healed but he has a scar; defect; or blemish; the person on whom the retaliation has been inflicted does not have his hand broken again and further retaliation is not taken for his injury. He said; But there is blood-money from him according to what he has impaired or maimed of the hand of the injured party. The bodily injury is also like that. Malik said; When a man intentionally goes to his wife and gouges out her eye or breaks her hand or cuts off her finger or such like; and does it intentionally; retaliation is inflicted on him. As for a man who strikes his wife with a rope or a whip and hits what he did not mean to hit or does what he did not intend to do; he pays blood-money for what he has struck according to this principle; and retaliation is not inflicted on him. Yahya related to me from Malik that he had heard that Abu Bakr Ibn Muhammd Ibn Amr Ibn Hazm took retaliation for the breaking of a leg.	The Chapter on Retaliation In Crimes And Felonies in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-34910		Yahya said; Malik said from Hisham Ibn Urwa that Abdullah Ibn AlZubair gave judgment based on the testimony of children concerning the injuries between them. Malik said; The generally agreed on way of doing things in our community is that the testimony of children is permitted concerning injuries between them. It is not accepted about anything else. It is only permitted between them if they testify before they leave the scene of the incident and have been deceived or instructed. If they leave the scene; they have no testimony unless they call just witnesses to witness their testimony before they leave.	The Chapter on Retaliation In Crimes And Felonies in HodHood Indexing, The Book of The Evil Eye in Muwata Malik
MuwataMalik-017-001-34939		Yahya related to me from Malik from Amr Ibn Yahya AlMazini from his father that the Messenger of Allah; may Allah bless him and grant him peace; said; There is no injury nor return of injury.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik
MuwataMalik-017-001-34975		Malik said; The best of what I have heard about a mukatab who injures a man so that blood-money must be paid; is that if the mukatab can pay the blood-money for the injury with his kitaba; he does so; and it is against his kitaba. If he cannot do that; and he cannot pay his kitaba because he must pay the blood-money of that injury before the kitaba; and he cannot pay the blood-money of that injury; then his master has an option. If he prefers to pay the blood-money of that injury; he does so and keeps his slave and he becomes an owned slave. If he wishes to surrender the slave to the injured; he surrenders him. The master does not have to do more than surrender his slave. Malik spoke about people who were in a general kitaba and one of them caused an injury which entailed blood-money. He said; If any of them does an injury involving blood-money; he and those who are with him in the kitaba are asked to pay all the blood-money of that injury. If they pay; they are confirmed in their kitaba. If they do not pay; and they are incapable then their master has an option. If he wishes; he can pay all the blood-money of that injury and all the slaves revert to him. If he wishes; he can surrender the one who did the injury alone and all the others revert to being his slaves since they could not pay the blood-money of the injury which their companion caused. Malik said; The way of doing things about which there is no dispute among us; is that when a mukatab is injured in some way which entails blood-money or one of the mukatab children who is written with him in the kitaba is injured; their blood-money is the blood-money of slaves of their value; and what is appointed to them as their blood-money is paid to the master who has the kitaba and he reckons that for the mukatab at the end of his kitaba and there is a reduction for the blood-money that the master has taken for the injury. Malik said; The explanation of that is say; for example; he has written his kitaba for three thousand dirhams and the blood-money taken by the master for his injury is one thousand dirhams. When the mukatab has paid his master two thousand dirhams he is free. If what remains of his kitaba is one thousand dirhams and the blood-money for his injury is one thousand dirhams; he is free straightaway. If the blood-money of the injury is more than what remains of the kitaba; the master of the mukatab takes what remains of his kitaba and frees him. What remains after the payment of the kitaba belongs to the mukatab. One must not pay the mukatab any of the blood- money of his injury in case he might consume it and use it up. If he could not pay his kitaba completely he would then return to his master one eyed; with a hand cut off; or crippled in body. His master only wrote his kitaba against his property and earnings; and he did not write his kitaba so that he would take the blood-money for what happened to his child or to himself and use it up and consume it. One pays the blood-money of injuries to a mukatab and his children who are born in his kitaba; or their kitaba is written; to the master and he takes it into account for him at the end of his kitaba.	The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of Good Character in Muwata Malik