Intent
From HodHood
Intent Completed Form
The word Intent is a stemmed form of the following words:
Intent Dictionary Definition
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from dictionary.com
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from collinsdictionary.com
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Intent in Wikipedia
https://en.wikipedia.org/wiki/Intent
Intent References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat AlNisa Ayah 93 | Surat AlNisa | -0.73 | 92 | Dread penalti, Kill believ, Wrath curs, Hell abid, Penalti prepar, Recompens hell, Curs dread, Believ intentionally, Intentionally recompens, Abid wrath | وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا | If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him. | |
| Surat Alankabut Ayah 36 | Surat Alankabut | -0.38 | 81 | Last dai, Serv fear, Commit evil, Intent mischief, Earth intent, Brother shuaib, Madyan brother, Dai commit, Evil earth, Fear last | وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ | To the Madyan (people) (We sent) their brother Shu'aib. Then he said: "O my people! serve Allah, and fear the Last Day: nor commit evil on the earth, with intent to do mischief." | |
| Surat AlSaaff Ayah 8 | Surat AlSaaff | -0.3 | 109 | Unbeliev detest, Light blow, Mouth complet, Blow mouth, Complet revel, Revel light, Light unbeliev | يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ | Their intention is to extinguish Allah's Light (by blowing) with their mouths: But Allah will complete (the revelation of) His Light, even though the Unbelievers may detest (it). | |
| Surat AlBaqara Ayah 225 | Surat AlBaqara | -0.23 | 87 | Forgiving forbear, Intent heart, Heart forgiving, Thoughtless oaths, Account thoughtless, Art forgiv, Art forgiving, Oaths intent | لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ وَاللَّهُ غَفُورٌ حَلِيمٌ | Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. | |
| Surat AlTaubah Ayah 107 | Surat AlTaubah | -0.16 | 113 | Doth declar, Intent doth, Aforetim swear, Swear intent, Prepar war, Declar liar, Mosqu mischief, Mischief infidel, War aforetim | وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَى وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ | And there are those who put up a mosque by way of mischief and infidelity - to disunite the Believers - and in preparation for one who warred against Allah and His Messenger aforetime. They will indeed swear that their intention is nothing but good; But Allah doth declare that they are certainly liars. | |
| Surat AlMaidah Ayah 95 | Surat AlMaidah | -0.083 | 112 | Tast penalti, Feed indig, Pilgrim garb, Sacr precinct, Lord retribut, Precinct pilgrim, Penalti exalt, Forgiv past, Game sacr, Garb doth, Compens offering, Intentionally compens, Penalti exalted, Indig equival, Deed forgiv, Equival killed, Atonement feed, Penalti deed, Exact penalti, Offering brought, Kaba domest, Domest equival, Past repetit, Brought kaba, Exalted lord, Killed adjudg, Doth intentionally, Repetit exact, Kill game, Adjudg atonement, Equival fast, Fast tast, Doth intent | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَلِكَ صِيَامًا لِيَذُوقَ وَبَالَ أَمْرِهِ عَفَا اللَّهُ عَمَّا سَلَفَ وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ | O ye who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you doth so intentionally, the compensation is an offering, brought to the Ka'ba, of a domestic animal equivalent to the one he killed, as adjudged by two just men among you; or by way of atonement, the feeding of the indigent; or its equivalent in fasts: that he may taste of the penalty of his deed. Allah forgives what is past: for repetition Allah will exact from him the penalty. For Allah is Exalted, and Lord of Retribution. | |
| Surat AlQasas Ayah 19 | Surat AlQasas | -0.007 | 45 | Lai hold, Power violent, Hold enemi, Mose intent, Violent set, Decid lai, Slewest intent, Slai slewest, Intent slai, Intent power | فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَا مُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ | Then, when he decided to lay hold of the man who was an enemy to both of them, that man said: "O Moses! Is it thy intention to slay me as thou slewest a man yesterday? Thy intention is none other than to become a powerful violent man in the land, and not to be one who sets things right!" | |
| Surat AlBaqara Ayah 188 | Surat AlBaqara | 0.17 | 87 | Eat properti, Properti vanities, Properti vaniti, Eat wrongfulli, Intent eat, Vanities bait, Wrongfulli knowingli, Bait judges, Judges intent | وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ | And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property. | |
| Surat AlAhzab Ayah 5 | Surat AlAhzab | 0.32 | 90 | Returning merci, Intent heart, Juster sight, Faith m, Sight father, Maula blame, Father names, Faith maula, Count intent, Mistak count, Name father, Names brother, Art returning, Blame mistak, Father juster, Brother faith, Heart returning | ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ فَإِنْ لَمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا | Call them by (the names of) their fathers: that is juster in the sight of Allah. But if ye know not their father's (names, call them) your Brothers in faith, or your maulas. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and Allah is Oft-Returning, Most Merciful. | |
| Surat AlNoor Ayah 64 | Surat AlNoor | 0.33 | 102 | Heaven earth, Belong heaven, Brought truth, Earth doth, Truth doth, Doth belong, Intent brought, Doth intent | أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُمْ بِمَا عَمِلُوا وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ | Be quite sure that to Allah doth belong whatever is in the heavens and on earth. Well doth He know what ye are intent upon: and one day they will be brought back to Him, and He will tell them the truth of what they did: for Allah doth know all things. | |
| Surat AlMumtahanah Ayah 12 | Surat AlMumtahanah | 0.36 | 91 | Forgiving merci, Forgiv sin, Believ women, Prai forgiv, Sin forgiv, Forg falsehood, Sin forgiving, Kill children, Adulteri fornication, Obei matter, Fealty prai, Worship steal, Oath fealti, Commit adulteri, Adulteri fornic, Receiv fealty, Steal commit, Falsehood disobei, Fealti associ, Intention forg, Associ worship, Women oath, Fornication kill, Children utter, Utter slander, Disobei matter, Slander intention | يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ | O Prophet! When believing women come to thee to take the oath of fealty to thee, that they will not associate in worship any other thing whatever with Allah, that they will not steal, that they will not commit adultery (or fornication), that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and that they will not disobey thee in any just matter, - then do thou receive their fealty, and pray to Allah for the forgiveness (of their sins): for Allah is Oft-Forgiving, Most Merciful. |
In Hadith Text Books
Intent In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-2200 | Narrated Jundub: The Prophet ﷺ said; He who lets the people hear of his good deeds intentionally; to win their praise; Allah will let the people know his real intention on the Day of Resurrection ; and he who does good things in public to show off and win the praise of the people; Allah will disclose his real intention and humiliate him. | The Chapter on Lost And Found And Clothing in HodHood Indexing, Chapter on Chapter Showing Off in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3514 | Ibn Abbas said: Hint your intention of marrying is made by saying to the widow for example: I want to marry; and I wish that Allah will make a righteous lady available for me. AlQasim said: One may say to the widow: I hold all respect for you; and I am interested in you; Allah will bring you much good; or something similar Ata said: One should hint his intention; and should not declare it openly. One may say: I have some need. Have good tidings. Praise be to Allah; you are fit to remarry. She the widow may say in reply: I am listening to what you say; but she should not make a promise. Her guardian should not make a promise to somebody to get her married to him without her knowledge. But if; while still in the Iddat period; she makes a promise to marry somebody; and he ultimately marries her; they are not to be separated by divorce i.e.; the marriage is valid. | The Chapter on Marriage And Pregnancy in HodHood Indexing, Chapter on And there is no sin on you if you make a hint of betrothal or conceal it in yourself in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3989 | Narrated Abu Huraira: The Prophet ﷺ said; A horse may be kept for one of three purposes: for a man it may be a source of reward; for another it may be a means of living; and for a third it may be a burden a source of committing sins. As for the one for whom it is a source of reward; he is the one who keeps his horse for the sake of Jihad in Allah Cause; he ties it with a long rope on a pasture or in a garden. So whatever its rope allows it to eat; will be regarded as good rewardable deeds for its owner. And if it breaks off its rope and jumps over one or two hillocks; even its dung will be considered amongst his good deeds. And if it passes by a river and drinks water from it; that will be considered as good deeds for his benefit even if he has had no intention of watering it. A horse is a shelter for the one who keeps it so that he may earn his living honestly and takes it as a refuge to keep him from following illegal ways of gaining money ; and does not forget the rights of Allah i.e. paying the Zakat and allowing others to use it for Allah Sake. But a horse is a burden and a source of committing sins for him who keeps it out of pride and pretense and with the intention of harming the Muslims. The Prophet ﷺ was asked about donkeys. He replied; Nothing has been revealed to be concerning them except this comprehensive Verse which covers everything :-Then whosoever has done good equal to the weight of an atom or a small ant ; Shall see it its reward And whosoever has done evil equal to the weight of an atom or a small ant ; Shall see it Its punishment. 99.7-8 | The Chapter on Jihad Manners in HodHood Indexing, Chapter on Chapter in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5588 | Narrated Abu Mousa AlAshari: I came to the Prophet ﷺ at AlBatha while his camel was kneeling down and he asked me; Have you intended to perform the Hajj? I replied in the affirmative. He asked me; With what intention have you assumed Ihram? I replied; I have assumed Ihram with the same intention as that of the Prophet. He said; You have done well. Perform the Tawaf of the Kaba and the Sai between AlSafa and AlMarwa and then finish the Ihram. So; I performed the Tawaf around the Kaba and the Sai between AlSafa and AlMarwa and then went to a woman of the tribe of Qais who cleaned my head from lice. Later I assumed the Ihram for Hajj. I used to give the verdict of doing the same till the caliphate of Umar who said; If you follow the Holy Book then it orders you to remain in the state of Ihram till you finish from Hajj; if you follow the Prophet ﷺ then he did not finish his Ihram till the Hadi sacrifice had reached its place of slaughtering Hajj AlQiran. | The Chapter on Menustration In Alhajj in HodHood Indexing, Chapter on When a person performing Umra finish his Ihram in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5695 | Narrated Anas Bin Malik: Ali came to the Prophet ﷺ from Yemen to Mecca. The Prophet ﷺ asked Ali; With what intention have you assumed Ihram? Ali replied; I have assumed Ihram with the same intention as that of the Prophet. The Prophet ﷺ said; If I had not the Hadi with me I would have finished the Ihram. Muhammad Bin Bakr narrated extra from Ibn Juraij; The Prophet ﷺ said to Ali; With what intention have you assumed the Ihram; O Ali? He replied; With the same intention as that of the Prophet. The Prophet ﷺ said; Have a Hadi and keep your Ihram as it is. | The Chapter on Alihram In Alhajj in HodHood Indexing, Chapter on Whoever assumed Ihram with the same intention as that of the Prophet in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5696 | Narrated Abu Mousa: The Prophet ﷺ sent me to some people in Yemen and when I returned; I found him at AlBatha. He asked me; With what intention have you assumed Ihram i.e. for Hajj or for Umra or for both? I replied; I have assumed Ihram with an intention like that of the Prophet. He asked; Have you a Hadi with you? I replied in the negative. He ordered me to perform Tawaf round the Kaba and between Safa and Marwa and then to finish my Ihram. I did so and went to a woman from my tribe who combed my hair or washed my head. Then; when Umar came i.e. became Caliph he said; If we follow Allah Book; it orders us to complete Hajj and Umra; as Allah says: Perform the Hajj and Umra for Allah. 2.196. And if we follow the tradition of the Prophet ﷺ who did not finish his Ihram till he sacrificed his Hadi. | The Chapter on Alihram In Alhajj in HodHood Indexing, Chapter on Whoever assumed Ihram with the same intention as that of the Prophet in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6677 | Narrated Abu Mousa AlAshari: Allah Messenger ﷺ sent me as a governor to the land of my people; and I came while Allah Messenger ﷺ was encamping at a place called AlAbtah. The Prophet ﷺ said; Have you made the intention to perform the Hajj; O Abdullah Bin Qais? I replied; Yes; O Allah Messenger ﷺ ! He said; What did you say? I replied; I said; Labbaik and expressed the same intention as yours. He said; Have you driven the Hadi along with you? I replied; No; I did not drive the Hadi. He said; So perform the Tawaf of the Kaba and then the Sai; between Safa and Marwa and then finish the state of Ihram. So I did the same; and one of the women of the tribe of Bani Qais combed my hair. We continued follow in that tradition till the caliphate of Umar. | The Chapter on Menustration In Alhajj in HodHood Indexing, Chapter on Sending Abu Musa and Muadh to Yemen in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6683 | Narrated Ata: Jabir said; The Prophet ﷺ ordered Ali to keep the state of Ihram. Jabir added; Ali Bin Abi Talib returned from Yemen when he was a governor of Yemen. The Prophet ﷺ said to him; With what intention have you assumed the state of Ihram? Ali said; I have assumed Ihram with an intention as that of the Prophet. Then the Prophet ﷺ said to him ; Offer a Hadi and keep the state of Ihram in which you are now. Ali slaughtered a Hadi on his behalf. | The Chapter on Alihram In Alhajj in HodHood Indexing, Chapter on Sending Ali and Khalid to Yemen in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6684 | Narrated Ibn Umar: The Prophet ﷺ assumed the state of Ihram for Umra and Hajj; and we to assumed it for Hajj with him. When we arrived at Mecca; the Prophet ﷺ said; Whoever does not possess a Hadi should regard his Ihram for Umra only. The Prophet ﷺ had a Hadi with him. Ali Bin Abi Talib came to us from Yemen with the intention of performing Hajj. The Prophet ﷺ said to him ; With what intention have you assumed the Ihram; for your wife is with us? Ali said; I assumed the lhram with the same intention as that of the Prophet ﷺ. The Prophet ﷺ said; Keep on the state of lhram; as we have got the Hadi. | The Chapter on Menustration In Alhajj in HodHood Indexing, Chapter on Sending Ali and Khalid to Yemen in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6724 | Narrated Abu Mousa AlAshari: I came to the Prophet ﷺ at a place called AlBatha. The Prophet ﷺ said; Did you assume the Ihram for Hajj? I said; Yes; He said; How did you express your intention for performing Hajj ? I said; Labbaik i.e. I am ready to assume the Ihram with the same intention as that of Allah Messenger ﷺ. The Prophet said; Perform the Tawaf around the Kaba and between Safa and Marwa; and then finish your Ihram. So I performed the Tawaf around the Kaba and between Safa and Marwa and then I came to a woman from the tribe of Qais who removed the lice from my head. | The Chapter on Menustration In Alhajj in HodHood Indexing, Chapter on Hajjat AlWada in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-21998 | Abu Huraira reported Allah Apostle ﷺ as saying: A man expressed his intention to give charity; so he came out with charity and placed it in the hand of an adulteress. In the morning; the people were talking and saying: charity was given to an adulteress last night. He the giver of Sadaqa said: 0 Allah; to Thee be the praise-to an adulteress. He then again expressed his intention to give charity; so he went out with the charity and placed it in the hand of a rich person. In the morning the people were talking and saying: Charity was given to a rich person. He the giver of charity said: 0 Allah; to Thee be the praise-to a well-to-do person. He then expressed his intention to give charity; so he went out with charity and placed it in the hand of a thief. In the morning; the people were talking and saying: Charity was given to a thief. So one of the persons said: 0 Allah; to Thee be the praise what a misfortune it is that charity has been given to the adulteress; to a rich person. to a thief! There came the angel to him and he was told: Your charity has been accepted. As for the adulteress the charity might become the means whereby she might restrain herself from fornication. The rich man might perhaps learn a lesson and spend from what Allah has given him; and the thief might thereby refrain from committing theft. | The Chapter on Fornication And Adultery And Charity in HodHood Indexing, Chapter on 24 in Sahih Muslim | |
| SahihMuslim-017-001-22942 | Anas Allah be pleased with him reported that Ali Allah be pleased with him came from the Yemen; and the Apostle ﷺ said: With what intention have you put on Ihram? He said: I have put on Ibram in accordance with the intention with which Allah Apostle ﷺ has put on Ibram; whereupon he the Holy Prophet said: Had there not been the sacrificial animals with me; I would have put off Ihram after performing Umra. | The Chapter on The Command In Alhajj in HodHood Indexing, Chapter on 34 in Sahih Muslim |
In Sunan AlTermithi
In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-13024 | It was narrated from Ibn Umar that: a man told the Messenger of Allah that he was always being cheated. The Messenger of Allah said to him: When you make a deal; say: There is no intention of cheating So; whenever the man engages in a deal he says; There is no intention of cheating. Sahih | The Chapter on Pulpit And Khutba And Preaching Morals in HodHood Indexing, Chapter on Cheating When Trading in Sunan AlNasai | |
| SunanAlNasai-017-001-14124 | It was narrated that Saeed Bin Jubair said: I said to Ibn Abbas: Can a person; who killed a believer intentionally; repent? He said: No. I recited the Verse from AlFurqan to him: And those who invoke not any other ilah god along with Allah; or kill such person as Allah has forbidden; except by right; he said: This Verse was revealed in Makkah and was abrogated by a Verse that was revealed in AlMadinah: And whoever kills a believer intentionally; his recompense is Hell. | The Chapter on Revelation And Abrogation in HodHood Indexing, Chapter on The Gravity of the Sin of Shedding Blood in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-25782 | Narrated Amr Bin Suhaib: On his father authority; said that his grandfather reported the Prophet ﷺ said: Blood-wit for what resembles intentional murder is to be made as severe as that for intentional murder; but the culprit is not to be killed. Khalid gave us some additional information on the authority of Ibn Rashid: That unintentional murder which resembles intentional murder means that Satan jumps among the people and then the blood is shed blindly without any malice and weapon. | The Chapter on Murder In Crimes And Felonies in HodHood Indexing, Chapter on Diyah For Lost Limbs in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26096 | Saeed Bin Jubair said: I asked Ibn Abbas about the verse relating to intentional homicide in Surat AlNisa He said: When the verse Those who invoke not with Allah any other god; nor slay such life as Allah had made sacred; except for just cause was revealed; the polytheists of Mecca said: We have killed the soul prohibited by Allah; invoked another god along with Allah for worship; and committed shameful deeds. So Allah revealed the verse unless he repents; believes; and works righteous deeds; for Allah will change the evil of such persons into good. This is meant for them. As regards the verse if a man kills a believer intentionally; his recompense is Hell He said: If a man knows the command of Islam and intentionally kills a believer; his repentance wil not be accepted. I then mentioned it to Mujahid. He said: Except the one who is ashamed of his sin. | The Chapter on Killing And Forgiveness in HodHood Indexing, Chapter on Regarding The Gravity Of Killing A Believer in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34746 | Yahya said that Malik said; What is done in our community about slaves is that when a slave is struck intentionally or accidentally and the master brings a witness; he swears with his witness one oath and then he has the value of the slave. There is no swearing for revenge in slaves; accidentally or intentionally; and I have not heard any of the people of knowledge say that there was. Malik said; If a slave is killed intentionally or accidentally; the master of the slave who is slain has no swearing or oath. The master cannot demand his right except with a fair proof or a witness if he swears with one witness. Yahya said that Malik said; This is the best of what I have heard on the matter. | The Chapter on Payments And Buying Of Slaves in HodHood Indexing, The Book of Purity 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-017-001-34880 | 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-017-001-34881 | Yahya related to me from Malik that he had heard that Marwan Ibn AlHakam wrote to Muawiya Ibn Abi Sufyan to mention to him that a drunkard was brought to him who had killed a man. Muawiya wrote to him to kill him in retaliation for the dead man. Yahya said that Malik said; The best of what I have heard on the interpretation of this ayat; the word of Allah; the Blessed; the Exalted; The free man for the free man and the slave for the slave - these are men and the woman for the woman; Surat 2 ayat 178 is that retaliation is between women as it is between men. The free woman is killed for the free woman as the free man is killed for the free man. The slave-girl is slain for the slave-girl as the slave is slain for the slave. Retaliation is between women as it is between men. That is because Allah; the Blessed; the Exalted; said in His Book; We have written for them in it that it is a life for a life and an eye for an eye; a nose for a nose; and an ear for an ear; and a tooth for a tooth; and for wounds there is retaliation. Surat 5 ayat 48 Allah; the Blessed; the Exalted; mentioned that it is a life for a life. It is the life of a free woman for the life of a free man; and her injury for his injury. Malik said about a man who held a man fast for another man to hit; and he died on the spot; If he held him and he thought that he meant to kill him; the two of them are both killed for him. If he held him and he thought that he meant to beat him as people sometimes do; and he did not think that he meant to kill him; the murderer is slain and the one who held him is punished with a very severe punishment and jailed for a year. There is no killing against him. Malik said about a man who murdered a man intentionally or gouged out his eye intentionally; and then was slain or had his eye gouged out himself before retaliation was inflicted on him; There is no blood-money nor retaliation against him. The right of the one who was killed or had his eye gouged out goes when the thing which he is claiming as retaliation goes. It is the same with a man who murders another man intentionally and then the murderer dies. When the murderer dies; the one seeking blood-revenge has nothing of blood- money or anything else. That is by the word of Allah; the Blessed the Exalted; Retaliation is written for you in killing. The free man for the free man and the slave for the slave. Malik said; He only has retaliation against the one who killed him. If the man who murdered him dies; he has no retaliation or blood-money. Malik said; There is no retaliation held against a free man by a slave for any injury. The slave is killed for the free man when he intentionally murders him. The free man is not slain for the slave; even if he murders him intentionally. It is the best of what I have heard. | The Chapter on Retaliation In Crimes And Felonies in HodHood Indexing, The Book of Hair in Muwata Malik | |
| MuwataMalik-017-001-34882 | Yahya related to me from Malik that he saw whomever he was satisfied with among the people of knowledge say about a man who willed that his murderer be pardoned when he murdered him intentionally; That is permitted for him. He is more entitled to the man blood than any of his relatives after him. Malik said about a man who pardoned murder; after he had claimed his right and it was obliged for him; There is no blood-money against the murderer unless the one who pardons him stipulates that when he pardons him. Malik said about the murderer when he was pardoned; He is flogged one hundred lashes and jailed for a year. Malik said; When a man murders intentionally and there is a clear proof of that; and the murdered man has sons and daughters and the sons pardon and the daughters refuse to pardon; the pardon of the sons is permitted in opposition to the daughters and there is no authority for the daughters with the sons in demanding blood and pardoning. | The Chapter on Murder In Crimes And Felonies in HodHood Indexing, The Book of Hair 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-017-001-35205 | Yahya related to me from Malik that he had heard that Marwan Ibn AlHakam decided about a man who had made a vow to abstain from intercourse with his wife; that when four months had passed; it was a divorce and he could return to her as long as she was in her idda. Malik added; That was also the opinion of Ibn Shihab. Malik said that if a man made a vow to abstain from intercourse with his wife and at the end of four months he declared his intent to continue to abstain; he was divorced. He could go back to his wife; but if he did not have intercourse with her before the end of her idda; he had no access to her and he could not go back to her unless he had an excuse - illness; imprisonment; or a similar excuse. His return to her maintained her as his wife. If her idda passed and then he married her after that and did not have intercourse with her until four months had passed and he declared his intent to continue to abstain; divorce was applied to him by the first vow. If four months passed; and he had not returned to her; he had no idda against her nor access because he had married her and then divorced her before touching her. Malik said that a man who made a vow to abstain from intercourse with his wife and continued to abstain after four months and so divorced her; but then returned and did not touch her and four months were completed before her idda was completed; did not have to declare his intent and divorce did not befall him. If he had intercourse with her before the end of her idda; he was entitled to her. If her idda passed before he had intercourse with her; he had no access to her. This is what Malik preferred of what he had heard on the subject. Malik said that if a man made a vow to abstain from intercourse with his wife and then divorced her; and the four months of the vow were completed before completion of the idda of the divorce; it counted as two pronouncements of divorce. If he declared his intention to continue to abstain and the idda of the divorce finished before the four months the vow of abstention was not a divorce. That was because the four months had passed and she was not his on that day. Malik said; If someone makes a vow not to have intercourse with his wife for a day or a month and then waits until more than four months have passed; it is not ila. Ila only applies to someone who vows more than four months. As for the one who vows not to have intercourse with his wife for four months or less than that; I do not think that it is ila because when the term enters into it at which it stops; he comes out of his oath and he does not have to declare his intention. Malik said; If someone vows to his wife not to have intercourse with her until her child has been weaned; that is not ila. I have heard that Ali Ibn Abi Talib was asked about that and he did not think that it was ila. | The Chapter on Wives And Relationship Sexual Intercourse in HodHood Indexing, The Book of Marriage in Muwata Malik | |
| MuwataMalik-017-001-35795 | Yahya related to me from Malik; from Abdullah Ibn Dinar; that Abdullah Ibn Umar used to say; Anyone that does umra in the months of hajj; that is; in Shawal; Dh AlQada; or in Dhu AlHijja before the hajj; and then stays in Makka until the time for hajj; is doing tamattu if he then does hajj. He must sacrifice whatever animal it is easy for him to obtain; and if he cannot find one then he must fast three days during hajj and seven days when he returns. Malik said; This is only the case if he stays until the hajj and does hajj in that same year. Malik said that if someone who was from Makka but had stopped living there and gone to live elsewhere; came back to do umra in the months of the hajj and then stayed in Makka to begin hajj there; he was doing tamattu; and had to offer up a sacrificial animal; or fast if he could not find one. He was not the same as the people of Makka. Malik was asked whether someone who was not from Makka and entered Makka to do umra in the months of hajj with the intention of staying on to begin his hajj there was doing tamattu or not; and he said; Yes; he is doing tamattu; and he is not the same as the people of Makka; even if he has the intention of staying there. This is because he has entered Makka; and is not one of its people; and making a sacrifice or fasting is incumbent on anyone who is not from Makka; and; although he intends to stay; he does not know what possibilities might arise later. He is not one of the people of Makka. | The Chapter on Hajj Altamattu in HodHood Indexing, The Book of Hajj in Muwata Malik |
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