Injur

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Injur References or Citations

In Quran

Quran Surat	Sura and Ayah	Polarity	Sura Classification	Sura Sequence	Related Subjects	Ayah Text	English Translation
Surat Alankabut Ayah 40	Surat Alankabut	-0.33		81	Mighti blast, Earth swallow, Tornado shower, Caus earth, Shower stone, Violent tornado, Injur oppress, Drown water, Oppress soul, Swallow drown, Oppress injur, Water injur, Caught mighti, Crime violent, Stone caught, Blast caus, Seiz crime	فَكُلًّا أَخَذْنَا بِذَنْبِهِ فَمِنْهُمْ مَنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُمْ مَنْ خَسَفْنَا بِهِ الْأَرْضَ وَمِنْهُمْ مَنْ أَغْرَقْنَا وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ	Each one of them We seized for his crime: of them, against some We sent a violent tornado (with showers of stones); some were caught by a (mighty) Blast; some We caused the earth to swallow up; and some We drowned (in the waters): It was not Allah Who injured (or oppressed) them:" They injured (and oppressed) their own souls.
Surat Muhammad Ayah 32	Surat Muhammad	0.16		59	Hinder path, Reject hinder, Deed effect, Resist messenger, Guidanc shown, Messenger guidanc, Path resist, Shown injur, Injur deed	إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ وَشَاقُّوا الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ	Those who reject Allah, hinder (men) from the Path of Allah, and resist the Messenger, after Guidance has been clearly shown to them, will not injure Allah in the least, but He will make their deeds of no effect.
Surat AlBaqara Ayah 231	Surat AlBaqara	0.17		87	Wrong soul, Book wisdom, Equit term, Divorc women, Fulfil term, Sign jest, Fear acquaint, Instruct fear, Women fulfil, Term iddat, Wisdom instruct, Term injur, Solemnli rehears, Undu advantag, Injur undu, Free equit, Fact book, Favour fact, Jest solemnli, Iddat equit, Term free, Soul treat, Advantag wrong	وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِتَعْتَدُوا وَمَنْ يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنْزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ	When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things.
Surat AlZumar Ayah 41	Surat AlZumar	0.67		59	Receiv guidanc, Dispos affair, Book truth, Reveal book, Benefit soul, Art dispos, Instruct mankind, Strai injur, Soul strai, Soul nor, Injur soul, Mankind receiv, Nor art, Truth instruct, Guidanc benefit	إِنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ لِلنَّاسِ بِالْحَقِّ فَمَنِ اهْتَدَى فَلِنَفْسِهِ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ	Verily We have revealed the Book to thee in Truth, for (instructing) mankind. He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs.

In Hadith Text Books

Injur In Sahih AlBukhari

Hadith Page	Arabic Text	English Translation	Book and Chapter
SahihAlBukhari-017-001-773		Narrated Anas Bin Malik: Allah Messenger ﷺ fell from a horse and the right side of his body was injured. We went to inquire about his health meanwhile it was time for the prayer and he led the prayer sitting and we also prayed while sitting. On completion of the prayer he said; The Imam is to be followed; say Takbir when he says it; bow when he bows; rise when he rises and when he says Samia Allahu liman hamidah; say; Rabbana wa laka Alhamd; and prostrate if he prostrates. Sufyan narrated the same from Mamar. Ibn Juraij said that his the Prophets right leg had been injured.	The Chapter on Fragrances And Wounds in HodHood Indexing, Chapter on One should say Takbir while going in prostration in Sahih AlBukhari

In Sahih Muslim

Hadith Page	Arabic Text	English Translation	Book and Chapter
SahihMuslim-017-001-17327		Anas reported that Umm Haritha; the sister of Rubayi she was the father sister of Hadrat Anas injured a person she broke his teeth. The dispute was referred to Allah Apostle ﷺ. Allah Messenger ﷺ said: Retribution; retribution. Umm Rubayi said: Messenger of Allah; will retribution be taken from so and so? By Allah; it shall not be taken from her i. e. from Umm Haritha. Thereupon Allah Apostle said: Hallowed be Allah. O Umm Rubayi; Qisas retribution is a command; prescribed in the Book of Allah. She said: No; by Allah; Qisas will never be taken from her; and she went on saying this until they the relatives of the one who had been injured accepted the blood-wit. Thereupon Allah Messenger ﷺ said: Verily there are amongst the servants of Allah such pious persons who; if they take oath of Allah; He honours it.	The Chapter on Slaying Of Camels In Crimes And Felonies in HodHood Indexing, Chapter on 5 in Sahih Muslim
SahihMuslim-017-001-18163		It has been narrated on the authority of Abu Mousa Ashari who said: We set out on an expedition with the Messenger of Allah ﷺ. We were six in number and had with us only one camel which we rode turn by turn Our feet were injured. My feet were so badly injured that my nails dropped off. We covered our feet with rags. so this expedition was called Dhat Al AlRiqa i. e. the expedition of rags because we bandaged our feet with rags on that day. Abu Burda said: Abu Mousa narrated this tradition; and then disliked repeating it as he did not want to give any publicity to what he did in a noble cause Abu Usama said: Narrators other than Abu Buraida have added to the version of the words: God will reward it.	The Chapter on Military Expedition The Pledge Of Allegiance in HodHood Indexing, Chapter on 50 in Sahih Muslim
SahihMuslim-017-001-18595		It is reported on the authority of Sahl Bin Saad AlSaidi that there was an encounter between the Messenger of Allah ﷺ and the polytheists; and they fought against one another. At the conclusion of the battle the Messenger of Allah ﷺ bent his steps towards his army and they the enemies bent their steps towards their army. And there was a person his name was Quzman and he was one of the hypocrites among the Companions of the Messenger of Allah ﷺ who did not spare a detached fighter of the enemy but pursued and killed him with the sword. They the Companions of the Holy Prophet said: None served us better today than this man Upon this the Messenger of Allah ﷺ remarked: Verily he is one of the denizens of Fire. One of the people Muslims said: I will constantly shadow him. Then this man went out along with him. He halted whenever he halted; and ran along with him whenever he ran. He the narrator said: The man was seriously injured. He could not stand the pain and hastened his own death. He placed the blade of the sword on the ground with the tip between his chest and then pressed himself against the sword and killed himself. Then the man following him went to the Messenger of Allah ﷺ and said: I bear testimony that verily thou art the Messenger of Allah; He the Holy Prophet said: What is the matter? He replied: The person about whom you just mentioned that he was one among the denizens of Fire and the people were surprised at this and I said to them that I would bring the news about him and consequently I went out in search of him till I found him to be very seriously injured. He hastened his death. He placed the blade of the sword upon the ground and its tip between his chest and then pressed himself against that and killed himself. Thereupon the Messenger of Allah ﷺ remarked: A person performs the deeds which to the people appear to be the deeds befitting the dweller of Paradise; but he is in fact one of the denizens of Hell. And verily a person does an act which in the eyes of public is one which is done by the denizens of Hell; but the person is one among the dwellers of Paradise.	The Chapter on Lost And Found And The Companions in HodHood Indexing, Chapter on 47 in Sahih Muslim

In Sunan AlTermithi

nothing found

In Sunan AlNasai

nothing found

In Sunan Abu Dawoud

nothing found

In Muwata Malik

Hadith Page	Arabic Text	English Translation	Book and Chapter
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-017-001-34854		Yahya related to me from Malik that he asked Ibn Shihab about the one-eyed man who gouged out the eye of a healthy person. Ibn Shihab said; If the healthy person wants to take retaliation from him; he can have his retaliation. If he prefers; he has blood-money of one thousand dinars; twelve thousand dirhams. Yahya related to me from Malik that he heard that full blood- money was payable for both of a pair of anything in a man that occurred in pairs; and the tongue had full blood-money. The ears; when their hearing departed; had full blood-money; whether or not they were cut off; and a man penis had full blood-money and the testicles had full blood-money. Yahya related to me from Malik that he heard that the breasts of a woman had full blood-money. Malik said; The least of that are the eyebrows and a man breasts. Malik said; What is done in our community when a man is injured in his extremities to an extent that obliges payment of more than the amount of his full blood-money; is that it is his right. If his hands; feet; and eyes are all injured; he has three full blood-moneys. Malik said about the sound eye of a one-eyed man when it is accidentally gouged out; The full blood-money is payable for it.	The Chapter on Money And Inheritance 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-017-001-34883		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-017-001-34975		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
MuwataMalik-017-001-35888		Yahya related to me from Malik from Hisham Ibn Urwa from his father that the man who was in charge of the sacrificial animal of the Messenger of Allah; may Allah bless him and grant him peace; said; Messenger of Allah; what should I do with a sacrificial animal that gets injured? The Messenger of Allah; may Allah bless him and grant him peace; said to him; Slaughter any sacrificial animal that is injured. Then throw the garlands in its blood; and then give the people a free hand in eating it.	The Chapter on Almadinah And Alhajj in HodHood Indexing, The Book of Business Transactions in Muwata Malik