Permit

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Permit Completed Form

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


Permit Dictionary Definition

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https://www.collinsdictionary.com/dictionary/english/Permit

Permit in Wikipedia

https://en.wikipedia.org/wiki/Permit

Permit References or Citations

In Quran

Quran SuratSura and AyahPolaritySura ClassificationSura SequenceRelated SubjectsAyah TextEnglish Translation
Surat AlBaqara Ayah 275Surat AlBaqara-0.4387Companion fire, Fire abid, Evil touch, Stand stand, Direct lord, Devour usuri, Driven mad, Trade forbidden, Case judg, Permit trade, Forbidden usuri, Usury permit, Desist pardon, Usuri receiv, Receiv direct, Touch driven, Repeat offenc, Mad trade, Lord desist, Trade usury, Pardon past, Judg repeat, Offenc companion, Stand evil, Past case, Usuri standالَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذَلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ وَمَنْ عَادَ فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَThose who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever).
Surat AlFath Ayah 15Surat AlFath-0.32111Nay understand, Booti war, Free march, Declar jealou, Lag free, Decre declar, War permit, March booti, Jealou nayسَيَقُولُ الْمُخَلَّفُونَ إِذَا انْطَلَقْتُمْ إِلَى مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ قُلْ لَنْ تَتَّبِعُونَا كَذَلِكُمْ قَالَ اللَّهُ مِنْ قَبْلُ فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًاThose who lagged behind (will say), when ye (are free to) march and take booty (in war): "Permit us to follow you." They wish to change Allah's decree: Say: "Not thus will ye follow us: Allah has already declared (this) beforehand": then they will say, "But ye are jealous of us." Nay, but little do they understand (such things).
Surat YaSeen Ayah 40Surat YaSeen-0.2336Moon night, Night outstrip, Sun catch, Catch moon, Permit sun, Dai swim, Orbit law, Outstrip dai, Swim orbitلَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَIt is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).
Surat AlMujadilah Ayah 10Surat AlMujadilah-0.079105Believ trust, Secret counsel, Evil order, Grief believ, Permit believ, Order grief, Harm permit, Believ harm, Counsel inspir, Inspir evilإِنَّمَا النَّجْوَى مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَلَيْسَ بِضَارِّهِمْ شَيْئًا إِلَّا بِإِذْنِ اللَّهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَSecret counsels are only (inspired) by the Evil One, in order that he may cause grief to the Believers; but he cannot harm them in the least, except as Allah permits; and on Allah let the Believers put their trust.
Surat AlKahf Ayah 28Surat AlKahf-0.06766Morn even, Thine ey, Lord morn, Seek face, Morn evening, Evening seek, Obei hear, Pomp glitter, Obei heart, Life obei, Face thine, Content lord, Permit neglect, Seek pomp, Us desires, Glitter life, Remembr us, Heart permit, Pass seek, Desires case, Case bound, Soul content, Neglect remembr, Ey passوَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًاAnd keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.
Surat AlIsra Ayah 7Surat AlIsra-0.02546Warn pass, Destruct fell, Disfigur faces, Permit enemi, Templ enter, Enter visit, Pass permit, Visit destruct, Enter templ, Faces enter, Enemi disfigur, Fell power, Evil warnإِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًاIf ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.
Surat AlBaqara Ayah 187Surat AlBaqara0.02287Clear sign, Thu doth, Doth clear, Knoweth secret, Eat drink, Limit approach, Appear associ, Sign restraint, Approach nigh, Fast till, Permit night, Distinct black, Nigh thereto, Night appear, Approach wive, Turn forgav, Seek ordain, Garment knoweth, Fasts approach, Complet fast, Black thread, Ordain eat, Associ wive, Thread dawn, Till night, Associ seek, Thread complet, Retreat mosqu, Secretli turn, Thereto thu, Mosqu limit, Forgav associ, Drink white, White thread, Night fasts, Dawn distinct, Knoweth secretli, Garment garment, Wive retreat, Wive garmentأُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا كَذَلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَPermitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah: Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint.
Surat Yusuf Ayah 80Surat Yusuf0.09348Permit command, Fail duti, Command command, Joseph therefor, Leav father, Father permit, Hope yielding, Privat leader, Yielding held, Confer privat, Therefor leav, Leader father, Duti joseph, Held confer, Father oathفَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَوْثِقًا مِنَ اللَّهِ وَمِنْ قَبْلُ مَا فَرَّطْتُمْ فِي يُوسُفَ فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّى يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي وَهُوَ خَيْرُ الْحَاكِمِينَNow when they saw no hope of his (yielding), they held a conference in private. The leader among them said: "Know ye not that your father did take an oath from you in Allah's name, and how, before this, ye did fail in your duty with Joseph? Therefore will I not leave this land until my father permits me, or Allah commands me; and He is the best to command.
Surat Yunus Ayah 98Surat Yunus0.1249Life present, Remov penalti, Enjoi life, Penalti ignomini, Permit enjoi, Present permit, Singl township, Warned believed, Why singl, Jonah believed, Believed remov, Ignomini life, Township warnedفَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍWhy was there not a single township (among those We warned), which believed, - so its faith should have profited it, - except the people of Jonah? When they believed, We removed from them the penalty of ignominy in the life of the present, and permitted them to enjoy (their life) for a while.
Surat AlTahrim Ayah 8Surat AlTahrim0.33107River flow, Garden river, Admit garden, Grant forgiv, Run forward, Hope lord, Lord remov, Remov ill, Turn sincer, Light run, Hast power, Hands lord, Light grant, Lord perfect, Perfect light, Sincer repent, Dai permit, Ill admit, Forward hands, Repent hope, Forgiv hast, Permit humili, Forward hand, Humili lightيَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَى رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌO ye who believe! Turn to Allah with sincere repentance: In the hope that your Lord will remove from you your ills and admit you to Gardens beneath which Rivers flow, - the Day that Allah will not permit to be humiliated the Prophet and those who believe with him. Their Light will run forward before them and by their right hands, while they say, "Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things."
Surat AlSaffat Ayah 148Surat AlSaffat0.3356Enjoi life, Permit enjoi, Believ permitفَآمَنُوا فَمَتَّعْنَاهُمْ إِلَى حِينٍAnd they believed; so We permitted them to enjoy (their life) for a while.
Surat AlNoor Ayah 36Surat AlNoor0.35102Morn even, Rais honour, Morn evening, Glorifi morn, Light houses, Houses permit, Lit light, Honour celebration, Celebration glorifi, Honour celebr, Permit rais, Morn eveningsفِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ(Lit is such a Light) in houses, which Allah hath permitted to be raised to honour; for the celebration, in them, of His name: In them is He glorified in the mornings and in the evenings, (again and again), -
Surat AlNaba Ayah 38Surat AlNaba0.3676Dai spirit, Spirit angel, Speak permit, Ranks speak, Stand ranks, Permit gracious, Angel standيَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًاThe Day that the Spirit and the angels will stand forth in ranks, none shall speak except any who is permitted by (Allah) Most Gracious, and He will say what is right.
Surat Ibrahim Ayah 11Surat Ibrahim0.6470Servant pleas, Faith trust, Author permit, Grant grace, Pleas bring, True human, Doth grant, Bring author, Permit faith, Grace servant, Human dothقَالَتْ لَهُمْ رُسُلُهُمْ إِنْ نَحْنُ إِلَّا بَشَرٌ مِثْلُكُمْ وَلَكِنَّ اللَّهَ يَمُنُّ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ وَمَا كَانَ لَنَا أَنْ نَأْتِيَكُمْ بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَTheir messengers said to them: "True, we are human like yourselves, but Allah doth grant His grace to such of his servants as He pleases. It is not for us to bring you an authority except as Allah permits. And on Allah let all men of faith put their trust.

In Hadith Text Books

Permit In Sahih AlBukhari

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihAlBukhari-017-001-1275Narrated Urwa Bin AlZubair: Marwan Bin AlHakam and AlMiswar Bin Makhrama told him that when the Muslims were permitted to set free the captives of Hawazin; Allah Messenger ﷺ said; I do not know who amongst you has agreed to it and who has not. Go back so that your Urafa may submit your decision to us. So the people returned and their Urafa talked to them and then came back to Allah Messenger ﷺ and told him that the people had given their consent happily and permitted their captives to be freed.The Chapter on Almaghazi And Returning Property in HodHood Indexing, Chapter on Urafa appointed to look after the people in Sahih AlBukhari
SahihAlBukhari-017-001-1744Narrated Abu Huraira: In the year of the Conquest of Mecca; the tribe of Khuzaa killed a man from the tribe of Bam Laith in revenge for a killed person belonging to them in the Pre-lslamic Period of Ignorance. So Allah Apostle got up saying; Allah held back the army having elephants from Mecca; but He let His Apostle and the believers overpower the infidels of Mecca. Beware! Mecca is a sanctuary ! Verily! Fighting in Mecca was not permitted for anybody before me; nor will it be permitted for anybody after me; It was permitted for me only for a while an hour or so of that day. No doubt! It is at this moment a sanctuary; its thorny shrubs should not be uprooted; its trees should not be cut down; and its Luqata fallen things should not be picked up except by the one who would look for its owner. And if somebody is killed; his closest relative has the right to choose one of two things; i.e.; either the Blood money or retaliation by having the killer killed. Then a man from Yemen; called Abu Shah; stood up and said; Write that for me; O Allah Messenger ﷺ ! Allah Messenger ﷺ said to his companions ; Write that for Abu Shah. Then another man from Quraish got up; saying; O Allah Messenger ﷺ ! Except AlIdhkhir a special kind of grass as we use it in our houses and for graves. Allah Messenger ﷺ said; Except Alidhkkir.The Chapter on Killing And Martyrs in HodHood Indexing, Chapter on The relative of the killed person has the right to choose one of two compensations in Sahih AlBukhari
SahihAlBukhari-017-001-4286Narrated Abu Dhar: The Prophet ﷺ asked me at sunset; Do you know where the sun goes at the time of sunset ? I replied; Allah and His Apostle know better. He said; It goes i.e. travels till it prostrates Itself underneath the Throne and takes the permission to rise again; and it is permitted and then a time will come when it will be about to prostrate itself but its prostration will not be accepted; and it will ask permission to go on its course but it will not be permitted; but it will be ordered to return whence it has come and so it will rise in the west. And that is the interpretation of the Statement of Allah: And the sun Runs its fixed course For a term decreed. that is The Decree of Allah The Exalted in Might; The AllKnowing. 36.38The Chapter on Prostration And Eclipse Of The Sun in HodHood Indexing, Chapter on Characteristic of the sun and the moon in Sahih AlBukhari
SahihAlBukhari-017-001-5016Narrated Tawus: Ibn Abbas said; The Prophet ﷺ forbade the meeting of caravans on the way and ordained that no townsman is permitted to sell things on behalf of a bedouin. I asked Ibn Abbas; What is the meaning of his saying; No townsman is permitted to sell things on behalf of a bedouin. He replied; He should not work as a broker for him.The Chapter on Journeys And Travel And Bedouins in HodHood Indexing, Chapter on Wages of a broker in Sahih AlBukhari
SahihAlBukhari-017-001-5365Narrated Ibn Abbas: Allah Messenger ﷺ said; Allah made Mecca a sanctuary and it was neither permitted for anyone before; nor will it be permitted for anyone after me to fight in it. And fighting in it was made legal for me for a few hours of a day only. None is allowed to uproot its thorny shrubs or to cut down its trees or to chase its game or to pick up its Luqata fallen things except by a person who would announce it publicly. Abbas Bin Abd AlMuttalib requested the Prophet; Except AlIdhkhir; for our goldsmiths and for the roofs of our houses. The Prophet ﷺ said; Except AlIdhkhir. Ikrima said; Do you know what is meant by chasing its game? It is to drive it out of the shade and sit in its place. Khalid said; Abbas said: AlIdhkhir for our goldsmiths and our graves.The Chapter on Agriculture In The Sanctuary Of Makkah in HodHood Indexing, Chapter on What is said about the goldsmiths in Sahih AlBukhari
SahihAlBukhari-017-001-6168Narrated Abu Huraira: In the year of the Conquest of Mecca; the tribe of Khuzaa killed a man from the tribe of Bani Laith in revenge for a killed person; belonging to them. They informed the Prophet ﷺ about it. So he rode his Rahila camel for riding and addressed the people saying; Allah held back the killing from Mecca. The sub-narrator is in doubt whether the Prophet ﷺ said elephant or killing; as the Arabic words standing for these words have great similarity in shape ; but He Allah let His Apostle and the believers over power the infidels of Mecca. Beware! Mecca is a sanctuary Verily! Fighting in Mecca was not permitted for anyone before me nor will it be permitted for anyone after me. It war in it was made legal for me for few hours or so on that day. No doubt it is at this moment a sanctuary; it is not allowed to uproot its thorny shrubs or to uproot its trees or to pick up its Luqat fallen things except by a person who will look for its owner announce it publicly. And if somebody is killed; then his closest relative has the right to choose one of the two- the blood money Diya or retaliation having the killer killed. In the meantime a man from Yemen came and said; O Allah Messenger ﷺ ! Get that written for me. The Prophet ﷺ ordered his companions to write that for him. Then a man from Quraish said; Except AlIdhkhir a type of grass that has good smell O Allah Messenger ﷺ ; as we use it in our houses and graves. The Prophet ﷺ said; Except AlIdhkhir i.e. AlIdhkhir is allowed to be plucked.The Chapter on Agriculture In The Sanctuary Of Makkah in HodHood Indexing, Chapter on The writing of knowledge in Sahih AlBukhari
SahihAlBukhari-017-001-6693Narrated Abu Huraira: That during the Hajj in which the Prophet ﷺ had made Abu Bakr Bakr AlSiddiq as chief of the; Hajj before the Hajj AlWida; on the Day Of AlNahr; Abu Bakr sent him along with a group of persons to announce to the people. No pagan is permitted to perform Hajj after this year; and nobody is permitted to perform the Tawaf of the Kaba naked.The Chapter on Mina In Alhajj in HodHood Indexing, Chapter on The Hajj in which Abu Bakr led the people in Sahih AlBukhari
SahihAlBukhari-017-001-7110Narrated Aisha: Aflah; the brother of Abi AlQuais; asked permission to visit me after the order of AlHijab was revealed. I said; I will not permit him unless I take permission of the Prophet ﷺ about him for it was not the brother of Abi AlQuais but the wife of Abi AlQuais that nursed me. The Prophet ﷺ entered upon me; and I said to him; O Allah Messenger ﷺ ! Aflah; the brother of Abi AlQuais asked permission to visit me but I refused to permit him unless I took your permission. The Prophet ﷺ said; What stopped you from permitting him? He is your uncle. I said; O Allah Messenger ﷺ ! The man was not the person who had nursed me; but the woman; the wife of Abi AlQuais had nursed me. He said; Admit him; for he is your uncle. Taribat Yaminuki may your right hand be saved Urwa; the sub-narrator added: For that Aisha used to say; Consider those things which are illegal because of blood relations as illegal because of the corresponding foster relations.The Chapter on Permission To Enter The House in HodHood Indexing, The Book of Prophetic Commentary on the Quran Tafseer of the Prophet in Sahih AlBukhari

In Sahih Muslim

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihMuslim-017-001-17960mousab Bin Saad reported on the authority of his father. I was ailing. I sent message to Allah Apostle ﷺ saying: Permit me to give away my property as I like. He refused. I again said: Permit me to give away half. He again refused. I again said : Then one-third. He the Holy Prophet observed silence after I had asked permission to give away one-third. He the narrater said: It was then that endowment of one-third became permissible.The Chapter on Peace And Modesty in HodHood Indexing, Chapter on 1 in Sahih Muslim
SahihMuslim-017-001-18133It has been reported on the authority of Salama Bin Akwa who said: On the day of the Battle of Khaibar my brother fought a fierce fight by the side of the Messenger of Allah ﷺ. His sword rebounded and killed him. The Companions of the Messenger of Allah may peace be upon hill talked about his death and doubted whether it was martyrdom. They said : He is a man killed by his own weapon; and expressed doubt about his affair. Salama said: When the Messenger of Allah ﷺ returned from Khaibar; I said: Messenger of Allah; permit me that I may recite to you some rajaz verses. The Messenger of Allah ﷺ permitted him. Umar Bin AlKhattab said: I know what you will recite. I recited: By God; if God had guided us not; We would hive neither been guided aright nor practised charity; Nor offered prayers. The Messenger of Allah ﷺ said: What you have said is true; I continued : And descend on us peace and tranquillity And keep us steadfast if we encounter with our enemies And the polytheists have rebelled against us. When I finished my rajaz; the Messenger of Allah ﷺ said: Who composed these verses? I said: They were composed by my brother. The Messenger of Allah ﷺ said: May God show mercy to him! I said: By God; some people are reluctant to invoke God mercy on him because they say he is a man who died by his own sword. Hearing this the Messenger of Allah ﷺ said: He died as God devotee and warrior. Ibn Shihab has said: I asked one of the sons of Salama Bin Akwa about the death of Amir. He related to me a similar tradition except that he said: When I said some people were reluctant invoke God blessings on him; the Messenger of Allah may peace be; upon him said: They lied. Amir died as God devotee and warrior in the cause of Allah. For him there is a double reward; and he pointed out this by putting his two fingers together.The Chapter on Horses And Khaiber in HodHood Indexing, Chapter on 43 in Sahih Muslim
SahihMuslim-017-001-18343Jabir Bin Abdullah Allah be pleased with them reported: I went on an expedition with Allah Messenger ﷺ. He overtook me and I was on a water-carrying camel who had grown tired and did not walk trot. He the Holy Prophet said to me: What is the matter with your camel? I said: It is sick. He the Holy Prophet stepped behind and drove it and prayed for it; and then it always moved ahead of other camels. He then said: How do you find your camel? I said: It is; by the grace of your prayer; all right. He said: Would you sell this camel to me? I felt shy to say him; No as we had no other camel for carrying water; but later on I said: Yes; and to I sold it to him on the condition that I would be permitted to ride it until I reached Madina. I said to him: Allah Messenger; I am newly married; so I asked his permission to go ahead of the caravan. He permitted me; and I reached Medina well in advance of other people; until I reached my destination. There my maternal uncle met me and asked me about the camel; and I told him what I had done with regard to it. He reproved me in this connection. He Jabir said: When I asked his permission to go ahead of the caravan Allah Messenger ﷺ inquired of me whether I had married a virgin or a non-virgin. I said to him: I have married a non-virgin. He said: Why did you not marry a virgin who would have played with you and you would have played with her? I said to him: Allah Messenger; my father died or he fell as a martyr ; and I have small sisters to look after ; so I did not like the idea that I should marry a woman who is like them and thus be not able to teach them manners and look after them properly. So I have married a non-virgin so that she should be able to look after them and teach them manners; When Allah Messenger ﷺ came to Medina; I went to him in the morning with the camel. He paid me its price and returned that the camel to me.The Chapter on Camels And Herdsmen And Almedinah in HodHood Indexing, Chapter on 21 in Sahih Muslim
SahihMuslim-017-001-19931Abd Saeed Khudri reported: We were in the company of Ubay Bin Kaab that Abu Mousa Ashari came there in a state of anger. He stood before us and said: I ask you to bear witness in the name of Allah whether anyone amongst you heard Allah Messenger ﷺ as saying: Permission for entering the house should be sought three times and if permission is granted to you then get in. otherwise go back. Ubay Bin Kaab said: What is the iiiatter? He said: I sought permission yesterday from Umar Bin AlKhattab three times but he did not permit me; so I came back; then I went to him today and visited him and informed him that I had come to him yesterday and greeted him thrice; then came back; whereupon he said: Yes; we did hear you but be were at that time busy; but why did you not seek permission further and you must have never gone back until you were permitted to do so. He said: I sought permission in the manner that I heard Allah Messenger ﷺ having said in connection With the seeking of permission for entering the house of a stranger. Thereupon he Hadrat Umar said: By Allah; I shall torture your back and your stomach unless you bring one who may bear witness to what you state. Ubay Bin Kaab said: By Allah; none should stand with you to bear testimony but the youngest amongst us. And he therefore; said to Abu Said: Stand up. So I stood up until I came to Umar and said: I heard Allah Messenger ﷺ say this.The Chapter on Worship And Tashahhud in HodHood Indexing, Chapter on 7 in Sahih Muslim
SahihMuslim-017-001-19936Abu Mousa Ashari reported that he went to Umar Bin AlKhattab and greeted him by saying: AlSalamu-Alaikum; here is Abdullah Bin Qais; but he did not permit him to get in. He Abu Mousa Ashari again greeted him with AlSalamu-Alaikum and said: Here is Abu Mousa; but he Hadrat Umar did not permit him to get in. He again said: AlSalam-u-Alaikum; and said here is Ashari; then receiving no response he came back. He Hadrat Umar said: Bring him back to me; bring him back to me So he went there in the presence of Hadrat Umar and he said to him: Abu Mousa; what made you go back; while we were busy in some work? He said: I heard Allah Messenger may. ﷺ as saying: Permission should be sought thrice. And if you are permitted; then get in ; otherwise go back. He said: Bring witness to this fact; otherwise I shall do this and that; i. e. I shall punish you. Abu Mousa went away and Umar said to him on his departure : It he Abu Mousa finds a witness he should meet him by the side of the pulpit in the evening and it he does not find a witness you would not find him there. When it was evening he Hadrat Umar found him Abu Mousa there. He Hadrat Umar said: Abu Mousa; have you been able to find a witness to what you have said? He said: Yes. Here is Ubay Bin Kaab whereupon he Hadrat Umar said: Yes; he is an authentic witness. He Hadrat Umar said: Abu Tufail the kunya of Ubay Bin Kaab ; what does he Abu Mousa say? Thereupon he said: Ibn AlKhattab; I heard Allah Messenger ﷺ as saying so. Do not prove to be a hard task-master for the Companions of Allah Messenger ﷺ ; whereupon he Hadrat Umar said: Hallowed be Allah. I had heard something in this connection ; but I wished it to be established as an undeniable fact.The Chapter on Worship Child And Mothers in HodHood Indexing, Chapter on 7 in Sahih Muslim
SahihMuslim-017-001-20647mousab Bin Saad reported on the authority of his father that many verses of the Quran had been revealed in connection with him. His mother Umm Saad had taken oath that she would never talk with him until he abandoned his faith and she neither ate nor drank and said: Allah has commanded you to treat well your parents and I am your mother and I command you to do this. She passed three days in this state until she fainted because of extreme hunger and at that time her son whose name was Umara stood up and served her drink and she began to curse Saad that Allah; the Exalted and Glorions; revealed these verses of the Holy Quran: And We have enjoined upon a person goodness to his parents but if they contend with thee to associate others with Me of which you have no knowledge; then obey them not xxix. 8 ; Treat thein with customary good in this world xxxi. 15. He also reported that there fell to the lot of Allah Messenger ﷺ huge spoils of war and there was one sword in them. I picked that up and came to Allah Messenger ﷺ and said: Bestow this sword upon me as my share in the spoils of war and you know my state. Thereupon he said: Return it to the place from where you picked it up. I went back until I decided to throw it in a store but my soul repulsed me so I came back and asked him to give that sword to me. He said in a loud voice to return it to the place from where I had picked it up. It was on this occasion that this verse was revealed: They asked about the spoils of war viii. 1. He further said: I once fell ill and sent a message to Allah Apostle ﷺ. He visited me and I said to him: Permit me to distribute in charity my property as much as I like. He did not agree. I said: Permit me to distribute half of it. He did not agree. I said: Permit me to distribute the third part; whereupon he kept quiet and it was after this that the distribution of one property in charity to the extent of one-third was held valid. He further said: I came to a group of persons of the Ansir and Muhajirin and they said: Come; so that we may serve you wine; and it was before the use of wine had been prohibited. I went to them in a garden and there had been with them the roasted head of a camel and a small water-skin containing wine. I ate and drank along with them and there came under discussion the Ansr Helpers and Muhajirin immigrants. I said: The immigrants are better than the Ansar; that a person picked up a portion of the head of the camel and struck me with it that my nose was injured. I came to Allah Messenger ﷺ and informed him of the situation that Aliah; the Exalted and Glorious; revealed verses pertaining to wine: Intoxicants and the games of chance and sacrificing to stones set up and divining by arrows are only an uncleanliness; the devil work v. 90.The Chapter on Almaghazi And Returning Property in HodHood Indexing, Chapter on 5 in Sahih Muslim
SahihMuslim-017-001-20699Aisha; the wife of Allah Apostle ﷺ ; said: The wives of Allah Apostle ﷺ sent Fatima; the daughter of Allah Messenger ﷺ ; to Allah Apostle ﷺ. She sought permission to get in as he had been lying with me in my mantle. He gave her permission and she said: Allah Messenger; verily; your wives have sent me to you in order to ask you to observe equity in case of the daughter of Abu Quhafa. She Aisha said: I kept quiet. Thereupon Allah Messenger ﷺ said to her Fatima : O daughter; dont you love whom I love? She said: Yes; I do. Thereupon he said: I love this one. Fatima then stood up as she heard this from Allah Messenger ﷺ and went to the wives of Allah Apostle ﷺ and informed them of what she had said to him and what Allah messenger ﷺ had said to her. Thereupon they said to her: We think that you have been of no avail to us. You may again go to Allah Messenger ﷺ and tell him that his wives seek equity in case of the daughter of Abu Quhafa. Fatima said: By Allah; I will never talk to him about this matter. Aisha further reported: The wives of Allah Apostle ﷺ then sent Zainab Bin Jahsh; the wife of Allah Apostle ﷺ ; and she was one who was somewhat equal in rank with me in the eyes of Allah Messenger ﷺ and I have never seen a woman more advanced in religious piety than Zainab; more God-conscious; more truthful; more alive to the ties of blood; more generous and having more sense of self-sacrifice in practical life and having more charitable disposition and thus more close to God; the Exalted; than her. She; however; lost temper very soon but was soon calm. Allah Messenger ﷺ permitted her to enter as she Aisha was along with Allah Messenger ﷺ in her mantle; in the same very state when Fatima had entered. She said: Allah Messenger; your wives have sent me to you seeking equity in case of the daughter of Abu Quhafa. She then came to me and showed harshness to me and I was seeing the eyes of Allah Messenger ﷺ whether he would permit me. Zainab went on until I came to know that Allah Messenger ﷺ would not disapprove if I retorted. Then I exchanged hot words until I made her quiet. Thereupon Allah Messenger ﷺ smiled and said: She is the daughter of Abu Bakr.The Chapter on Communication In Matter Concerning The Religion in HodHood Indexing, Chapter on 13 in Sahih Muslim
SahihMuslim-017-001-21089Abu Masud Ansari reported that a person from the Ansar who was called Abu Shuaib had a slave who was a butcher by profession. He Abu Masud saw Allah Messenger ﷺ and found signs of hunger on his face. He said to the servant: 0 ye; prepare for us food sufficient for five persons; for I intend to invite Allah Apostle ﷺ who would be the fifth amongst the five. He the narrator reported that he then prepared the food and came to Allah Apostle ﷺ and invited all the five including him who was the fifth amongst them to the feast. A man followed him and when Allah Apostle ﷺ reached the door; he said: This man has followed us; if you like you may permit him to join the meal and if you like he can go back. Thereupon the person said: Allah Messenger; I permit him.The Chapter on Military Expedition Excused in HodHood Indexing, Chapter on 19 in Sahih Muslim
SahihMuslim-017-001-21096Anas Bin Malik reported that Abu Talha said to Umm Sulaim: I felt some feebleness in the voice of Allah Messenger ﷺ and perceived that it was due to hunger; so have you anything with you? She said: Yes. She brought out barley loaves; then took out a head-covering of hers; in a part of which she wrapped those loaves and then put them beneath my mantle and covered me with a part of it. She then sent me to Allah Messenger ﷺ. I set forth and found Allah Messenger ﷺ sitting in the Masjid in the company of some persons. I stood near them; whereupon Allah Messenger ﷺ said: Has Abu Talha sent you? I said; Yes. He said: Is it for a feast? I said. Yes. Thereupon Allah messenger ﷺ said tothose who were with him to get up He went forth and so I did before them; until I came to Abu Talha and informed him. Abu Talba said: Umm Sulaim; here comes Allah Messenger ﷺ along with people and we do not have enough food to feed them. She said: Allah and His Messenger know best. Abu Talha went out to receive him Until he met Allah Messenger ﷺ and Allah Apostle ﷺ came forward along with him until they both Allah Messenger; along with Abu Talha came in. Then Allah Messenger ﷺ said: Umm Sulaim. bring forth that which you have with you. She brought the bread. Allah Messenger ﷺ commanded that the bread be broken into small pieces; and when Umm Sulaim had squeezed a small waterskin and put seasoning on it; Allah Messenger ﷺ recited something regarding it what Allah wished him to say. He then said: Allow ten guests to come in and have their meals. He permitted them; they ate until they had their fill. They then went out. He the Holy Prophet again said: Permit ten more and he the host gave permission to them. They ate until they had enough. Then they went out. he again said: Permit ten more until all the people had eaten to their fill; and they were seventy or eighty persons.The Chapter on Food And Sheeps in HodHood Indexing, Chapter on 20 in Sahih Muslim
SahihMuslim-017-001-21595Urwa Bin Zabair reported that Abdullah Bin AlZubair Allah be pleased with him stood up and delivered an address in Mecca saying: Allah has made blind the hearts of some people as He has deprived them of eyesight that they give religious verdict in favour of temporary marriage; while he was alluding to a person Ibn Abbas. Ibn Abbas called him and said: You are an uncouth person; devoid of sense. By my life; Muta was practised during the lifetime of the leader of the pious he meant Allah Messenger; ﷺ ; and Ibn AlZubair said to him: just do it yourselves; and by Allah; if you do that I will stone you with your stones. Ibn Shihab said. Khalid Bin Muhajir Bin Saifullah informed me: While I was sitting in the company of a person; a person came to him and he asked for a religious verdict about Muta and he permitted him to do it. Ibn Abu Amrah AlAnsari Allah be pleased with him said to him: Be gentle. It was permitted in- the early days of Islam; for one who was driven to it under the stress of necessity just as the eating of carrion and the blood and flesh of swine and then Allah intensified the commands of His religion and prohibited it altogether. Ibn Shihab reported: Rabi Bin Sabra told me that his father Sabra said: I contracted temporary marriage with a woman of Banu Amir for two cloaks during the lifetime of Allah Messenger ﷺ ; then he forbade us to do Muta. Ibn Shihab said: I heard Rabi Bin Sabra narrating it to Umar Bin Abd AlAziz and I was sitting there.The Chapter on Forbidden Gold Utensils in HodHood Indexing, Chapter on 3 in Sahih Muslim
SahihMuslim-017-001-22807Ibrahim Bin Abdullah narrated on the authorrity of his father that there cropped up a difference of opinion between Abdullah Bin Abbas and AlMiswar Bin Makhrama at a place called Abwa. Abdullah Bin Abbas contended that a Muhrim is permitted to wash his head; whereas Miswar contended that a Muhrim is not permit- fed to wash his head. So Ibn Abbas sent me the father of Ibrabim to Abu Ayoub AlAnsirl to ask him about it. So I went to him and found him taking bath behind two poles covered by a cloth. I gave him salutation; whereupon be asked: Who is this? I said: I am Abdullah Bin Hunain. Abdullah Bin Abbas has sent me to you to find out how the Messenger of Allah ﷺ washed his head in the state of Ihram. Abu Ayoub Allah be pleased with him placed his hand on the cloth and lowered it a little till his head became visible to me; and he said to the man who was pouring water upon him to pour water. He poured water on his head. He then moved his head with the help of his hands and moved them the hands forward and backward and then said: This is how I saw him the Messenger of Allah doing.The Chapter on Personal Hygiene And Ihram in HodHood Indexing, Chapter on 13 in Sahih Muslim
SahihMuslim-017-001-22921Muslim AlQurri reported: I asked Ibn Abbas Allah be pleased with them about Tamattu in Hajj and he permitted it; whereas Ibn AlZubair had forbidden it. He Ibn Abbas said: This is the mother of Ibn AlZubair who states that Allah Messenger ﷺ had permitted it; so you better go to her and ask her about it. He Muslim AlQurri said : So we went to her and she was a bulky blind lady and she said: Verily Allah Messenger ﷺ permitted it.The Chapter on Idolaters And Infidels And Disbelieve in HodHood Indexing, Chapter on 30 in Sahih Muslim

In Sunan AlTermithi

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlTermithi-017-001-10941Mujahid narrated: We were with Ibn Umar; and he said: The Messenger of Allah said: Permit the women to go at night to the Masajid. His son said: By Allah! We would not permit them lest they become insidious from that. So he Abdullah retorted: May Allah do and such with you. I say: The Messenger of Allah said; and you say: We do not permit them?The Chapter on Family And Judgments in HodHood Indexing, Chapter on What Has Been Related About Women Going Out To The Masjid in Sunan AlTermithi
SunanAlTermithi-017-001-7468Jabir narrated that the Messenger of Allah ﷺ said: The lifelong gift is permitted for its inhabitant; and the Ruqba is permitted for its inhabitant.The Chapter on Hell Fire And Evil in HodHood Indexing, Chapter on What Has Been Related About AlRuqba in Sunan AlTermithi
SunanAlTermithi-017-001-7789The Chapter on Knowledge And Praise in HodHood Indexing, Chapter on What Has Been Related About AlAraya And The Permission For That in Sunan AlTermithi
SunanAlTermithi-017-001-7792The Chapter on Food And Trees in HodHood Indexing, Chapter on What Has Been Related About AlAraya And The Permission For That in Sunan AlTermithi
SunanAlTermithi-017-001-7882The Chapter on Zakat And Slaves in HodHood Indexing, Chapter on What Has Been Related About The Assurance Of Protection Granted By A Woman And A Slave in Sunan AlTermithi
SunanAlTermithi-017-001-7975Abu Masud narrated: A man named Abu Shuaib came to a slave of his; who was a butcher; and said: Prepare some food for me that will be sufficient for five; for I have seen hunger in the face of the Messenger of Allah. So he prepared some food. Then he sent a message to the Prophet inviting him and those who were sitting with him. When the Prophet stood; he was followed by a man who was not with them when they were invited. When the Messenger of Allah arrive at the door he said to the owner of the house: A man who was not with us when you invited us followed us; if you permit him; he will enter. He said: We have permitted him; let him enter.The Chapter on Entering in HodHood Indexing, Chapter on What Has Been Related About One Who Comes To A Banquet Without An Invitation in Sunan AlTermithi
SunanAlTermithi-017-001-8330Saeed Bin Abi Saeed AlMaqbury narrated: Abu Shuraih AlAdawi said tat when Amr Bin Saeed was sending troops to Makkah he said to him: O Amr! Allow me to tell you what the Messenger of Allah said on the day following the Conquest of Makkah. My ears heard it; my heard understood it thoroughly; and with my own eyes; I saw the Prophet when he - after glorifying and praising Allah - said: Indeed Allah; the Most High; made Makkah a sanctuary; it was not made a sanctuary by the people. So it is not lawful for a man who believes in Allah and the Last Day to shed blood it; nor to cut down its trees. If anybody tries to use the Messenger of Allah to make an excuse for fighting in it; then say to him: Indeed Allah permitted His Messenger and He did not permit you. Allah only allowed it for me for a few hours of one day; and today its sanctity has returned as it was before. So let the one who is present convey to the one who is absent. Abu Shuraih was asked: What was Amr Bin Saeeds reply to you? He said: I am more knowledgeable about that than you Abu Shuraih! The Haram does not give protection to a disobedient person; nor a person fleeing for murder; nor fleeing for Kharbah lawlessness.The Chapter on Makkah And Praise Allah in HodHood Indexing, Chapter on What Has Been Related About Makkah Sanctity in Sunan AlTermithi

In Sunan AlNasai

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlNasai-017-001-14931It was narrated from Ibn Umar that he presented himself to the Messenger of Allah on the Day of Uhud when he was fourteen years old; but he did not permit him to join the army. He presented himself on the Day of AlKhandaq when he was fifteen years old; and he permitted him to join the army.The Chapter on Special Days And The Companions in HodHood Indexing, Chapter on When Does The Divorce Of A Boy Count in Sunan AlNasai
SunanAlNasai-017-001-16041It was narrated from Ibn Abbas that the Messenger of Allah said: This Makkah was made sacred by Allah; the Mighty and Sublime; the day He created the heavens and the Earth. Fighting therein was not permitted for any one before me or after me rather it was permitted for me for a short part of a day. At this moment it is a sanctuary that is sacred by the decree of Allah until the Day of Resurrection. Its green grass is not to be uprooted or cut; its trees are not to be cut and its game is not to be distributed. IT is not permissible to pick up its lost property except by one who will announce it publicly. AlAbbas who was a man of experience; stood up and said: Except Idkhair; for we use it for our raves and houses. He said: Except Idhkhir.The Chapter on Special Days And Months in HodHood Indexing, Chapter on The Prohibition Of Disturbing The Game Of The Haram in Sunan AlNasai


In Sunan Abu Dawoud

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAbuDawoud-017-001-24910AlMiswar Bin Makramah said that he heard the Apostle of Allaah ﷺ say on the pulpit Banu Hashim Bin AlMughirah sought permission from me to marry their daughter to Ali Bin Abi Talib. But I do not permit; again; I do not permit; again; I do not permit except that Ibn Abi Talib divorces my daughter and marries their daughter. My daughter is my part; what makes her uneasy makes me uneasy and what troubles her troubles me. The full information rests with the tradition narrated by Ahmad.The Chapter on Facts And Glorious Allah in HodHood Indexing, Chapter on Women Whom It Is Disliked To Combine Between In Marriage in Sunan Abu Dawoud
SunanAbuDawoud-017-001-24976Aisha said The Apostle of Allaah ﷺ sent for his wives during his illness. When they got together; he ﷺ said I am unable to visit all of you. If you think to permit me to stay with Aisha you may do so. So they permitted him to stay with Aishah.The Chapter on Fragrances And The Companions in HodHood Indexing, Chapter on Dividing Fairly Between One Wives in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26559Narrated Abu Bakr: Abu Barzah said: I was with Abu Bakr. He became angry at a man and uttered hot words. I said: Do you permit me; Caliph of the Messenger of Allah ﷺ ; that I cut off his neck? These words of mine removed his anger; he stood and went in. He then sent for me and said: What did you say just now? I said: I had said: Permit me that I cut off his neck. He said: Would you do it if I ordered you? I said: Yes. He said: No; I swear by Allah; this is not allowed for any man after Muhammad ﷺ.Abu Dawud said: This is Yazid version. Ahmad Bin Hanbal said: That is; Abu Bakr has no powers to slay a man except for three reasons which the Messenger of Allah ﷺ had mentioned: disbelief after belief; fornication after marriage; or killing a man without murdering any man by him. The Prophet ﷺ had powers to kill.The Chapter on Worship And Hearts in HodHood Indexing, Chapter on The ruling regarding one who reviles the prophet pbuh in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29234Narrated Malik Bin Aws Bin AlHadathan: Umar sent for me when the day rose high. I found him sitting on a couch without cover. When I entered upon him; he said: Malik; some people of you tribe gradually came here; and I have ordered to give them something; so distribute it among them. I said: If you assigned this work to some other person; it would be better. He said: Take it. Then Yarfa came to him and said: Commander of the Faithful; will you permit Uthman Bin Affan; Abdulrahman Bin Awuf ; AlZubair Bin AlAwam; and Saad b; Abi Waqqas to enter ? He said: Yes. So he permitted them and they entered. Yarfa again came to him and said: Commander of the Faithful; would you permit AlAbbas and Ali ? He said: Yes. He then permitted them and they entered. AlAbbas said: Commander of Faithful; decide between me and this; referring to Ali. Some of them said: Yes; Commander of the Faithful; decide between them and give them comfort. Malik Bin Aws said: It occurred to me that both of them brought the other people for this. Umar said: Show patience do not make haste. He then turned towards those people and said: I adjure you by Allah by Whose order the heaven and earth stand. Do you know that Messenger of Allah ﷺ said: We are not inherited whatever we leave is sadaqah alms. They said: Yes. He then turned towards Ali and AlAbbas and said: I adjure you by Allah by Whose order the heaven and earth stand. Do you know that Messenger of Allah ﷺ said: We are not inherited whatever we leave is sadaqah alms. They said: Yes. He then said: Allah has appointed for the Messenger of Allah ﷺ a special portion in the booty which he did not do for anyone. Allah; Most High; said: What Allah has bestowed on His Apostle and taken away from them - for this ye made no expedition with either cavalry or camelry. But Allah gives power to His apostles over any He pleases ; and Allah has power over all things. Allah bestowed the property of Banu AlNadir on His Apostle. I swear by Allah; he did not reserve it for himself; nor did he take it over and above you. The Messenger of Allah ﷺ used to his share for his maintenance annually; or used to take his contribution and give his family their annual contribution from this property ; then take what remained and deal with it as he did with Allah property. He then turned towards those people and said: I adjure you by Allah by Whose order the heaven and earth stand. Do you know that ? They said: Yes. He then turned towards Ali and AlAbbas and said: I adjure you by Allah by Whose order the heaven and earth stand. Do you know that ? They said: Yes. When the Messenger of Allah ﷺ died; Abu Bakr said: I am the protector of the Messenger of Allah ﷺ. Then you and this Ali came to Abu Bakr; demanding a share from the inheritance of your cousin; and this Ali demanding the share of his wife from the property of her father. Abu Bakr then said: The Messenger of Allah ﷺ said: We are not inherited. Whatever we leave is sadaqah. Allah knows that he Abu Bakr was true; faithful; rightly-guided; and the follower of Triuth. Abu Bakr then administered it property of the Prophet. When Abu Bakr died; I said: I am the protector of the Messenger of Allah ﷺ and Abu Bakr. So I administered whatever Allah wished. Then you and this Ali came. Both of you are at one; and your matter is the same. So they asked me for it property ; and I said: If you wish I give it to you on condition that you are bound by the covenant of Allah; meaning that you will administer it as the Messenger of Allah ﷺ used to administer. So you took it from me on that condition. Then again you have come to me so that I decide between you other than that. I swear by Allah; I shall not decide between you other than that till the Last Hour comes. If you helpless; return it to me.Abu Dawud said: They asked him for making it half between them; and not that they were ignorant of the fact the Prophet ﷺ said: We are not inherited. Whatever we leave is sadaqah alms. They were also seeking the truth. Umar then said: I do not apply the name of division to it ; It leave it on its former condition.The Chapter on Contracts And Disputes And Charity in HodHood Indexing, Chapter on Regarding Allocating A Special Portion For The Messenger Of Allah From Wealth in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29577Narrated Abu Saeed AlKhudri: A man emigrated to the Messenger of Allah ﷺ from the Yemen. He asked him : Have you anyone of your relatives in the Yemen? He replied: My parents. He asked: Did they permit you? He replied: No. He said: Go back to them and ask for their permission. If they permit you; then fight in the path of Allah ; otherwise be devoted to them.The Chapter on Cities Yemen And Epidemic in HodHood Indexing, Chapter on Regarding A Man Who Goes To Battle While His Parents Object in Sunan Abu Dawoud
SunanAbuDawoud-017-001-29815Jabir reported: The Messenger of Allah ﷺ said : Who will pursue Kaab Bin AlAshraf; for he has caused trouble to Allah and His Apostle? Muhammad Bin Maslamah stood up and said: I shall do ; Messenger of Allah. Do you want that I should kill him? He said: Yes. He said: So permit me to say something against you. He said: Yes say. He then came to him Kaab Bin AlAshraf and said to him: This man has asked us for sadaqah alms and has put us into trouble. He Kaab said: You will be more grieved. He Muhammad Bin Maslamah said: We have followed him and we do not like to forsake him until we see what will be the consequences of his matter. We wished if you could lend us one or two wasqs. Kaab said: What will you mortgage with me? He asked: what do you want from us? He replied : your Women. They said: Glory be to Allah: You are the most beautiful of the Arabs. If we mortgage our women with you; that will be a disgrace for us. He said The mortgage your children. They said Glory be to Allaah; a son of us may abuse saying You were mortgaged for one or two wasqs. They said We shall mortgage or coat of mail with you. By this he meant arms. He said Yes; when he came to him; he called him and he came out while he used perfume and his head was spreading fragrance. When he at with him and he came there accompanied by three or four persons who mentioned his perfume. He said I have such and such woman with me. She is most fragrant of the women among the people. He Muhammad Bin Maslamah asked Do you permit me so that I may smell? He said Yes. He then entered his hand through his hair and smell it. He said May I repeat? He said Yes. He again entered his hand through his hair. When he got his complete control; he said Take him. So he struck him until they killed him.The Chapter on Food And Camels in HodHood Indexing, Chapter on To Attack The Enemy By Surprise And To Imitate Them in Sunan Abu Dawoud

In Muwata Malik

Hadith PageArabic TextEnglish TranslationBook and Chapter
MuwataMalik-017-001-34785Malik related to me from Zurayq Ibn Hakim AlAyli that a man called Misbah asked his son for help and he thought him unnecessarily slow. When the son came; his father said to him; O fornicator. Zurayq said; So the son asked me to help him against the father. When I wanted to flog him; his son said; By Allah; if you flog him; I will acknowledge that I have committed fornication. When he said that; the situation was confused for me; so I wrote about it to Umar Ibn Abd AlAziz who was the governor at that time; and I mentioned it to him. Umar wrote me to permit his pardon. Zurayq said; I wrote to Umar Ibn Abd AlAziz also; What do you think about a man who is slandered or his parents are slandered and both or only one of them are dead? He said; Umar wrote to me; If he forgives; his pardon is permitted for himself. If his parents are slandered and one or both of them are dead; take the judgement of the Book of Allah for it unless he wants to veil it. Yahya said; I heard Malik say; That is because the slandered man might fear that if that is unveiled about him; a clear proof might be established. If it is according to what we have described; his pardon is permitted.The Chapter on Fornication And Adultery And Flogging in HodHood Indexing, The Book of Sadaqa in Muwata Malik
MuwataMalik-017-001-34809Malik said; The generally agreed on way of doing things in our community about a mudabbar is that the owner cannot sell him or change the position in which he has put him. If a debt overtakes the master; his creditors cannot sell the mudabbar as long as the master is alive. If the master dies and has no debts; the mudabbar is included in the third of the bequest because he expected his work from him as long as he lived. He cannot serve him all his life; and then he frees him from his heirs out of the main portion of his property when he dies. If the master of the mudabbar dies and has no property other than him; one third of him is freed; and two thirds of him belong to the heirs. If the master of the mudabbar dies and owes a debt which encompasses the mudabbar; he is sold to meet the debt because he can only be freed in the third which is allowed for bequest. He said; If the debt only includes half of the slave; half of him is sold for the debt. Then a third of what remains after the debt is freed. Malik said; It is not permitted to sell a mudabbar and it is not permitted for anyone to buy him unless the mudabbar buys himself from his master. He is permitted to do that. Or else some one gives the master of the mudabbar money and his master who made him a mudabbar frees him. That is also permitted for him. Malik said; His wala belongs to his master who made him a mudabbar. Malik said; It is not permitted to sell the service of a mudabbar because it is an uncertain transaction since one does not know how long his master will live. That is uncertain and it is not good. Malik spoke about a slave who was shared between two men; and one of them made his portion mudabbar. He said; They estimate his value between them. If the one who made him mudabbar buys him; he is all mudabbar. If he does not buy him; his tadbir is revoked unless the one who retains ownership of him wishes to give his partner who made him mudabbar his value. If he gives him to him for his value; that is binding; and he is all mudabbar. Malik spoke about the christian man who made a christian slave of his mudabbar and then the slave became muslim. He said; One separates the master and the slave; and the slave is removed from his christian master and is not sold until his situation becomes clear. If the christian dies and has a debt; his debt is paid from the price of the slave unless he has in his estate what will pay the debt. Then the mudabbar is set free.The Chapter on Selling Of Slaves in HodHood Indexing, The Book of Speech in Muwata Malik
MuwataMalik-017-001-34833Malik said that it was not permissible for a slave to buy himself from his master on the provision that he could give the wala to whomever he wished as the wala was for the one who set him free; and that had a man given permission to his mawla to give the wala to whomever he wished; that would not have been permitted; because the Messenger of Allah; may Allah bless him and grant him peace; had said; The wala is for the one who sets free. The Messenger of Allah; may Allah bless him and grant him peace; forbade selling or giving away the wala. For if it was permitted to the master to stipulate that for him and to give him permission to give the wala to whomever he liked; that would be a gift.The Chapter on Slave As A Property in HodHood Indexing, The Book of Greetings in Muwata Malik
MuwataMalik-017-001-34845Yahya related to me from Malik that Ibn Shihab; Sulayman Ibn Yasar; and Rabia Ibn Abi Abdulrahman said; The blood-money of manslaughter is twenty yearlings; twenty two-year-olds; twenty male two-year-olds; twenty four-year-olds; and twenty five-year-olds. Malik said; The generally agreed on way with us is that there is no retaliation against children. Their intention is accidental. The hudud are not obliged for them if they have not yet reached puberty. If a child kills someone it is only accidentally. Had a child and an adult killed a free man accidentally; each of them pays half the full blood-money. Malik said; A person who kills someone accidentally pays blood-money with his property and there is no retaliation against him. That money is like anything else from the dead man property and his debt is paid with it and he is allowed to make a bequest from it. If he has a total property of which the blood-money is a third and then the blood-money is relinquished; that is permitted to him. If all the property he has is his blood-money; he is permitted to relinquish a third of it and to make that a bequest.The Chapter on Money And Inheritance In Crimes And Felonies in HodHood Indexing, The Book of General Subjects in Muwata Malik
MuwataMalik-017-001-34882Yahya 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-017-001-34889Yahya said that he heard Malik say; The best of what I have heard about the testament of a pregnant woman and about what settlements she is permitted in her property is that the pregnant woman is like the sick person. When the illness is light; and one does not fear for the sick person; he does with his property what he likes. If the illness is such that his life is feared for; he can only dispose of a third of his estate. He said; It is the same with a woman who is pregnant. The beginning of pregnancy is good news and joy. It is not illness and no fear because Allah the Blessed; the Exalted; said in His Book; We gave her good news of Ishaq and after Ishaq; Yaqub. Surat ll ayat 71. And He said; She bore a light burden and passed by with it; but when she became heavy; they called upon Allah; their Lord; If you give us a good-doing son; we will be among the thankful. Surat 7 ayat 189. When a pregnant woman becomes heavy; she is only permitted to dispose of a third of her estate. The beginning of this restriction is after six months. Allah; the Blessed; the Exalted; said in His Book; Mothers suckle their children for two complete years. And He said; his bearing and weaning are thirty months. Surat 2 ayat 233. When six months have passed for the pregnant woman from the day she conceived; she is only permitted to dispose of a third of her property. Yahya said that he heard Malik say; A man who is advancing in the row for battle; can only dispose of a third of his property. He is in the same position as a pregnant woman or an ill person who is feared for; as long as he is in that situation.The Chapter on Recitation Of Ayat in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-34890Yahya said that he heard Malik say; This ayat is abrogated. It is the word of Allah; the Blessed; the Exalted; If he leaves goods; the testament is for parents and kinsmen. What came down about the division of the fixed shares of inheritance in the Book of Allah; the Mighty; the Exalted; abrogated it. Yahya said that he heard Malik say; The established sunna with us; in which there is no dispute; is that it is not permitted for a testator to make a bequest in addition to the fixed share in favour of an heir; unless the other heirs permit him. If some of them permit him and others refuse; he is allowed to diminish the share of those who have given their permission. Those who refuse take their full share from the inheritance. Yahya said that he heard Malik speak about an invalid who made a bequest and asked his heirs to give him permission to make a bequest when he was so ill that he only had command of a third of his property; and they gave him permission to leave some of his heirs more than his third. Malik said; They cannot revoke that. Had they been permitted to do so; every heir would have done that; and then; when the testator died; they would take that for themselves and prevent him from bequeathing his third and what was permitted to him with respect to his property. Malik said; If he asks permission of his heirs to grant a bequest to an heir while he is well and they give him permission; that is not binding on them. The heirs can rescind that if they wish. That is because when a man is well; he is entitled to all his property and can do what he wishes with it. If he wishes; he can spend all of it. He can spend it and give sadaqa with it or give it to whomever he likes. His asking permission of his heirs is permitted for the heirs; when they give him permission when authority over all his property is closed off from him and nothing outside of the third is permitted to him; and when they are more entitled to the two-thirds of his property than he is himself. That is when their permission becomes relevant. If he asks one of the heirs to give his inheritance to him when he is dying; and the heir agrees and then the dying man does not dispose of it at all; it is returned to the one who gave it unless the deceased said to him; So-and-so - one of his heirs - is weak; and I would like you to give him your inheritance. So he gives it to him. That is permitted when the deceased specified it for him. Malik said; When a man gives the dying man free use of his share of the inheritance; and the dying man distributes some of it and some remains; it is returned to the giver; after the man has died. Yahya said that he heard Malik speak about someone who made a bequest and mentioned that he had given one of his heirs something which he had not taken possession of; so the heirs refused to permit that. Malik said; That gift returns to the heirs as inheritance according to the Book of Allah because the deceased did not mean that to be taken out of the third and the heirs do not have a portion in the third which the dying man is allowed to bequeath.The Chapter on Inheritance And Heirs in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-34897Malik related to me from Ibn Shihab from Said Ibn AlMusayab that Uthman Ibn Affan said; If someone gives something to his small child who is not old enough to look after it himself; and in order that his gift might be permitted he makes the gift public and has it witnessed; the gift is permitted; even if the father keeps charge of it. Malik said; What is done in our community is that if a man gives his small child some gold or silver and then dies and he has it in his own keeping; the child has none of it unless the father set it Aasi de in coin or placed it with a man to keep for the son. If he does that; it is permitted for the son.The Chapter on Returning Of Gifts in HodHood Indexing, The Book of Hair in Muwata Malik
MuwataMalik-017-001-34910Yahya 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-017-001-34978Malik related to me that he heard Rabia Ibn Abi Abdulrahman and others mention that AlFurafisa Ibn Umar AlHanafi had a mukatab who offered to pay him all of his kitaba that he owed. AlFurafisa refused to accept it and the mukatab went to Marwan Ibn AlHakam who was the amir of Madina and brought up the matter. Marwan summoned AlFurafisa and told him to accept. He refused. Marwan then ordered that the payment be taken from the mukatab and placed in the treasury. He said to the mukatab Go; you are free. When AlFurafisa saw that; he took the money. Malik said; What is done among us when a mukatab pays all the instalments he owes before their term; is that it is permitted to him. The master cannot refuse him that. That is because payment removes every condition from the mukatab as well as service and travel. The setting free of a man is not complete while he has any remaining slavery; and neither would his inviolability as a free man be complete and his testimony permitted and inheritance obliged and such things in that situation. His master must not make any stipulation of service on him after he has been set free. Malik said that it was permitted for a mukatab who became extremely ill and wanted to pay his master all his instalments because his heirs who were free would then inherit from him and he had no children with him in his kitaba; to do so; because by that he completed his inviolability as a free man; his testimony was permitted; and his admission of what he owed of debts to people was permitted. His bequest was permitted as well. His master could not refuse him that by saying; He is escaping from me with his property.The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34982Malik said; If people are together in one kitaba; their master cannot free one of them without consulting his companions who are with him in the kitaba and obtaining their consent. If they are young; however; their consultation means nothing and it is not permitted to them. That is because a man might work for all the people and he might pay their kitaba for them to complete their freedom. Their master approaches the one who will pay for them and their rescue from slavery is through him. He frees him and so makes those who remain unable to pay. He does it intending benefit and increase for himself. It is not permitted for him to do that to those of them who remain. The Messenger of Allah; may Allah bless him and grant him peace; said; There must be no harm nor return of harm. This is the most severe harm. Malik said about slaves who wrote a kitaba together that it was permitted for their master to free the old and exhausted of them and the young when neither of them could pay anything; and there was no help nor strength to be had from any of them in their kitaba.The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik
MuwataMalik-017-001-34996Malik related to me from Ibn Shihab from Sulayman Ibn Yasar that the Messenger of Allah; may Allah bless him and grant him peace; used to send Abdullah Ibn Rawaha to Khaybar; to assess the division of the fruit crop between him and the jews of Khaybar. The jews collected for Abdullah pieces of their women jewellery and said to him; This is yours. Go light on us and dont be exact in the division! Abdullah Ibn Rawaha said; O tribe of jews! By Allah! You are among the most hateful to me of Allah creation; but it does not prompt me to deal unjustly with you. What you have offered as a bribe is forbidden. We will not touch it. They said; This is what supports the heavens and the earth. Malik said; If a share-cropper waters the palms and between them there is some uncultivated land; whatever he cultivates in the uncultivated land is his. Malik said; If the owner of the land makes a condition that he will cultivate the uncultivated land for himself; that is not good because the sharecropper does the watering for the owner of the land and so he increases the owner of the land in property without any return for himself. Malik said; If the owner stipulates that the fruit crop is to be shared between them; there is no harm in that if all the maintenance of the property - seeding; watering and case; etc. - are the concern of the sharecropper. If the share-cropper stipulates that the seeds are the responsibility of the owner of the property - that is not permitted because he has stipulated an outlay against the owner of the property. Share-cropping is conducted on the basis that all the care and expense is outlayed by the share-cropper; and the owner of the property is not obliged anything. This is the accepted method of share-cropping. Malik spoke about a spring which was shared between two men; and then the water dried up and one of them wanted to work on the spring and the other said; I dont have the means to work on it. He said; Tell the one who wants to work on the spring; Work and expend. All the water will be yours. You will have its water until your companion brings you half of what you have spent. If he brings you half of what you have spent; he can take his share of the water. The first one is given all the water; because he has spent on it; and if he does not reach anything by his work; the other has not incurred any expense. Malik said; It is not good for a share-cropper not to expend anything but his labour and to be hired for a share of the fruit while all the expense and work is incurred by the owner of the garden; because the share-cropper does not know what the exact wage is going to be for his labour; whether it will be little or great. Malik said; No-one who lends a qirad or grants a share-cropping contract; should exempt some of the wealth; or some of the trees from his agent; because; by that; the agent becomes his hired man. He says; I will grant you a share-crop provided that you work for me on such- and-such a palm - water it and tend it. I will give you a qirad for such-and-such money provided that you work for me with ten dinars. They are not part of the qirad I have given you. That must not be done and it is not good. This is what is done in our community. Malik said; The sunna about what is permitted to an owner of a garden in share-cropping is that he can stipulate to the share-cropper the maintenance of walls; cleaning the spring; sweeping the irrigation canals; pollinating the palms; pruning branches; harvesting the fruit and such things; provided that the share-cropper has a share of the fruit fixed by mutual agreement. However; the owner cannot stipulate the beginning of new work which the agent will start digging a well; raising the source of a well; instigating new planting; or building a cistern whose cost is great. That is as if the owner of the garden said to a certain man; Build me a house here or dig me a well or make a spring flow for me or do some work for me for half the fruit of this garden of mine; before the fruit of the garden is sound and it is halal to sell it. This is the sale of fruit before its good condition is clear. The Messenger of Allah; may Allah bless him and grant him peace; forbade fruit to be sold before its good condition became clear. Malik said; If the fruits are good and their good condition is clear and selling them is halal and then the owner asks a man to do one of those jobs for him; specifying the job; for half the fruit of his garden; for example; there is no harm in that. He has hired the man for something recognised and known. The man has seen it and is satisfied with it. As for share-cropping; if the garden has no fruit or little or bad fruit; he has only that. The labourer is only hired for a set amount; and hire is only permitted on these terms. Hire is a type of sale. One man buys another man work from him. It is not good if uncertainty enters into it because the Messenger of Allah; may Allah bless him and grant him peace; forbade uncertain transactions. Malik said; The sunna in share- cropping with us is that it can be practised with any kind of fruit tree; palm; vine; olive tree; pomegranate; peach; and soon. It is permitted; and there is no harm in it provided that the owner of the property has a share of the fruit: a half or a third or a quarter or whatever. Malik said; Share-cropping is also permitted in any crop which emerges from the earth if it is a crop which is picked; and its owner cannot water; work on it and tend it. Share- cropping becomes reprehensible in anything in which share-cropping is normally permitted if the fruit is sound and the good condition is clear and it is halal to sell it. He must share-crop in it the next year. If a man waters fruit whose good condition is clear and it is halal to sell it; and he picks it for the owner; for a share of the crop; it is not sharecropping. It is similar to him being paid in dirhams and dinars. Share-cropping is what is between pruning the palms and when the fruit becomes sound and its sale is halal. Malik said; If some one makes a share-cropping contract for fruit trees before the condition becomes clear and its sale is halal; it is share-cropping and is permitted. Malik said; Uncultivated land must not be involved in a share-cropping contract. That is because it is halal for the owner to rent it for dinars and dirhams or the equivalent for an accepted price. Malik said; As for a man who gives his uncultivated earth for a third or a fourth of what comes out of it; that is an uncertain transaction because crops may be scant one time and plentiful another time. It may perish completely and the owner of the land will have abandoned a set rent which would have been good for him to rent the land for. He takes an uncertain situation; and does not know whether or not it will be satisfactory. This is disapproved. It is like a man having someone travel for him for a set amount; and then saying; Shall I give you a tenth of the profit of the journey as your wage? This is not halal and must not be done. Malik summed up;A man must not hire out himself or his land or his ship unless for a set amount. Malik said; A distinction is made between sharecropping in palms and in cultivated land because the owner of the palms cannot sell the fruit until its good condition is clear. The owner of the land can rent it when it is uncultivated with nothing on it. Malik said; What is done in our community about palms is that they can also be share-cropped for three and four years; and less or more than that. Malik said; That is what I have heard. Any fruit trees like that are in the position of palms. Contracts for several years are permissible for the sharecropper as they are permissible in the palms. Malik said about the owner; He does not take anything additional from the share-cropper in the way of gold or silver or crops which increases him. That is not good. The share-cropper also must not take from the owner of the garden anything additional which will increase him of gold; silver; crops or anything. Increase beyond what is stipulated in the contract is not good. It is also not good for the lender of a qirad to be in this position. If such an increase does enter share- cropping or quirad; it becomes by it hire. It is not good when hire enters it. Hire must never occur in a situation which has uncertainty in it. Malik spoke about a man who gave land to another man in a share-cropping contract in which there were palms; vines; or the like of that of fruit trees and there was also uncultivated land in it. He said; If the uncultivated land is secondary to the fruit trees; either in importance or in size of land; there is no harm in share-cropping. That is if the palms take up two-thirds of the land or more; and the uncultivated land is a third or less. This is because when the land that the fruit trees take up is secondary to the uncultivated land and the cultivated land in which the palms; vines or the like is a third or less; and the uncultivated land is two-thirds or more; it is permitted to rent the land and share-cropping in it is haram. One of the practices of people is to give out sharecropping contracts on property with fruit trees when there is uncultivated land in it; and to rent land while there are fruit trees on it; just as a Quran or sword which has some embellishment on it of silver is sold for silver; or a necklace or ring which have stones and gold in them are sold for dinars. These sales continue to be permitted. People buy and sell by them. Nothing described or instituted has come on that which if exceeded; makes it haram; and if fallen below makes it halal. What is done in our community about that is what people practise and permit among themselves. That is; if the gold or silver is secondary to what it is incorporated in; it is permitted to sell it. That is; if the value of the blade; the Quran; or the stones is two-thirds or more; and the value of the decoration is one-third or less.The Chapter on Farming And Irrigation Fruits in HodHood Indexing, The Book of Dress in Muwata Malik
MuwataMalik-017-001-35000Malik said; The recognised and permitted form of qirad is that a man take capital from an associate to use. He does not guarantee it and in travelling pays out of the capital for food and clothes and what he makes good use of; according to the amount of capital. That is; when he travels to do the work and the capital can support it. If he remains with his people; he does not have expenses or clothing from the capital. Malik said; There is no harm in the two parties in a qirad helping each other by way of a favour when it is acceptable to them both. Malik said; There is no harm in the investor of the capital buying some of the goods from the agent in the qirad if that is acceptable and without conditions. Malik spoke about an investor making a qirad loan to a man and his slave; to be used by both. He said; That is permitted; and there is no harm in it because the profit is property for his slave; and the profit is not for the master until he takes it from him. It is like the rest of his earnings.The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik
MuwataMalik-017-001-35001Malik said; When a man owes money to another man and he asks him to let it stay with him as a quirad; that is disapproved of until the creditor receives his property. Then he can make it a qirad loan or keep it. That is because the debtor may be in a tight situation; and want to delay it to increase it for him. Malik spoke about an investor who made a qirad loan to a man; and some of the principal was lost before he used it; and then he used it and made a profit. The agent wanted to make the principal the remainder of the money after what was lost from it. Malik said; His statement is not accepted; and the principal is made up to its original amount from his profit. Then they divide what remains after the principal has been repaid according to the conditions of the qirad. Malik said; Qirad loan is only good in gold or silver coin and it is never permitted in any kind of wares or goods or articles. Malik said; There are certain transactions which if a long span of time passes after the transaction takes place; its revocation becomes unacceptable. As for usury; there is never anything except its rejection whether it is a little or a lot. What is permitted in other than it is not permitted in it because Allah; the Blessed and the Exalted; said in His Book; If you repent; you have your capital back; not wronging and not wronged. 32.4 Conditions Permitted in QiradThe Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik
MuwataMalik-017-001-35003Yahya said that Malik said; The person who puts up the principal must not stipulate that he has something of the profit alone without the agent sharing in it; nor must the agent stipulate that he has something of the profit alone without the investor sharing. In qirad; there is no sale; no rent; no work; no advance; and no convenience which one party specifies to himself without the other party sharing unless one party allows it to the other unconditionally as a favour and that is alright to both. Neither of the parties should make a condition over the other which increases him in gold or silver or food over the other party. He said; If any of that enters the qirad; it becomes hire; and hire is only good with known and fixed terms. The agent should not stipulate when he takes the principal that he repay or commission anyone with the goods; nor that he take any of them for himself. When there is a profit; and it is time to separate the capital; then they divide the profit according to the terms of the contract. If the principal does not increase or there is a loss; the agent does not have to make up for what he spent on himself or for the loss. That falls to the investor from the principal. Qirad is permitted upon whatever terms the investor and the agent make a mutual agreement; of half the profit; or a third or a fourth or whatever. Malik said; It is not permitted for the agent to stipulate that he use the qirad money for a certain number of years and that it not be taken from him during that time. He said; It is not good for the investor to stipulate that the qirad money should not be returned for a certain number of years which are specified; because the qirad is not for a term. The investor loans it to an agent to use for him. If it seems proper to either of them to abandon the project and the money is coin; and nothing has been bought with it; it can be abandoned; and the investor takes his money back. If it seems proper to the investor to take the qirad loan back after goods have been purchased with it; he cannot do so until the buyer has sold the goods and they have become money. If it seems proper to the agent to return the loan; and it has been turned to goods he cannot do so until he has sold them. He returns the loan in cash as he took it. Malik said; It is not good for the investor to stipulate that the agent pay any zakat due from his portion of the profit in particular; because the investor by stipulating that; stipulates fixed increase for himself from the profit because the portion of zakat he would be liable for by his portion of the profit; is removed from him. It is not permitted for the investor to stipulate to the agent to only buy from so-and-so; referring to a specific man. That is not permitted because by doing so he would become his hireling for a wage. Malik spoke about an investor in qirad who stipulated a guarantee for an amount of money from the agent; The investor is not permitted to stipulate conditions about his principal other than the conditions on which qirad is based or according to the precedent of the sunna of the Muslims. If the principal is increased by the condition of guarantee; the investor has increased his share of the profit because of the position of the guarantee. But the profit is only to be divided according to what it would have been had the loan been given without the guarantee. If the principal is destroyed; I do not think that the agent has a guarantee held against him because the stipulation of guarantees in qirad is null and void. Malik spoke about an investor who gave qirad money to a man and the man stipulated that he would only buy palms or animals with it because he sought to eat the dates or the offspring of the animals and he kept them for some time to use for himself. He said; That is not permitted. It is not the sunna of the Muslims in qirad unless he buys it and then sells it as other goods are sold. Malik said; There is no harm in the agent stipulating on the investor a slave to help him provided that the slave stands to gain along with him out of the investment; and when the slave only helps him with the investment; not with anything else.The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik
MuwataMalik-017-001-35010Yahya said that Malik spoke about an investor who gave qirad money to a man; and then the man sought a loan from the investor or the investor borrowed money from the agent; or the investor left goods with the agent to sell for him; or the investor gave the agent dinars to buy goods with. Malik said; There is no harm if the investor leaves his goods with him knowing that if the agent did not have his money and he had asked a similar thing of him; he would have still done it because of the brotherhood between them or because it would have been no bother to him and that had the agent refused that; he would not have removed his capital from him. Or if the agent had borrowed from the investor or carried his goods for him and he knew that if the investor had not had his capital with him; he would have still done the same for him; and had he refused that to him; he would not have returned his capital to him. If that is true between both of them and it is in the way of a favour between them and it is not a condition in the terms of the qirad; it is permitted and there is no harm in it. If a condition comes into it; or it is feared that the agent is only doing it for the investor in order to safeguard the capital in his possession; or the investor is only doing it because the agent has taken his capital and will not return it to him; that is not permitted in qirad and it is part of what the people of knowledge forbid.The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik
MuwataMalik-017-001-35088Malik said; Another example of that is that the Messenger of Allah; may Allah bless him and grant him peace; forbade the sale called muzabana and granted an indulgence in the ariya for computing the equivalent in dates. It was distinguished between them that the muzabana-sale was based on shrewdness and trade; and the ariya sale was based on a favour rendered; and there was no shrewdness in it. Malik said; A man must not buy food for a fourth; a third; or a fraction of a dirham on the basis that he be given that food on credit. There is no harm in a man buying food for a fraction of a dirham on credit and then he gives a dirham and takes goods with what remains of his dirham because he gave the fraction he owed as silver; and took goods to make up the rest of his dirham. There is no harm in that transaction. Malik said; There is no harm in a man placing a dirham with another man and then taking from him known goods for a fourth; third; or a known fraction. If there was not a known price on the goods and the man said; I will take them from you for the price of each day; this is not halal because there is uncertainty. It might be less one time; and more another time; and they would not part with a known sale. Malik said; If someone sells some food without measuring precisely and does not exclude any of it from the sale and then it occurs to him to buy some of it; it is not good for him to buy any of it except what it would be permitted for him to exclude from it. That is a third or less. If it is more than a third; it becomes muzabana and is disapproved. He must only purchase from what he would be permitted to exclude; and he is only permitted to exclude a third or less than that. This is the way of doing things in which there is no dispute with us.The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of The Oath of Qasama in Muwata Malik
MuwataMalik-017-001-35102Yahya related to me from Malik that he had heard that the Messenger of Allah; may Allah bless him and grant him peace; forbade selling and lending. Malik said; The explanation of what that meant is that one man says to another; I will take your goods for such-and-such if you lend me such-and-such. If they agree to a transaction in this manner; it is not permitted. If the one who stipulates the loan abandons his stipulation; then the sale is permitted. Malik said; There is no harm in exchanging linen from Shata; for garments from Itribi; or Qass; or Ziqa. Or the cloth of Herat or Merv for Yemeni cloaks and shawls and such like as one for two or three; from hand to hand or with delayed terms. If the goods are of the same kind; and deferment enters into the transaction; there is no good in it. Malik said; It is not good unless they are different; and the difference between them is clear. When they resemble each other; even if the names are different; do not take two for one with delayed terms; for instance two garments of Herat for one from Merv or Quhy with delayed terms; ortwo garments of Furqub for one from Shata. All these sorts are of the same description; so do not buy two for one; on delayed terms. Malik said; There is no harm in selling what you buy of things of this nature; before you complete the deal; to some one other than the person from whom you purchased them if the price was paid in cash.The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35113Malik related to me that he had heard that Abdullah Ibn Masud used to relate that the Messenger of Allah; may Allah bless him and grant him peace; said; When two parties dispute about a business transaction; the seller word is taken; or they make an agreement among themselves. Malik spoke about someone who sold goods to a man; and said at the contracting of the sale; I will sell to you provided I consult so-and-so. If he is satisfied; the sale is permitted. If he dislikes it; there is no sale between us. They made the transaction on that basis. Then the buyer regretted before the seller consulted the person. Malik said; That sale is binding on them according to what they described. The buyer has no right of withdrawal; and it is binding on him; if the person whom the seller stipulated to him; permits it. Malik said; The way of doing things among us about a man who buys goods from another and they differ about the price; and the seller says; I sold them to you for ten dinars; and the buyer says; I bought them from you for five dinars; is that it is said to the seller; If you like; give them to the buyer for what he said. If you like; swear by Allah that you only sold your goods for what you said. If he swears it is said to the buyer; Either you take the goods for what the seller said; or you swear by Allah that you bought them only for what you said. If he swears; he is free to return the goods. That is when each of them testifies against the other.The Chapter on Financial Transaction And Partnership in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35523Yahya said that he heard Malik say; What I have heard from the people of knowledge is that if a man succumbs to an illness which makes fasting very difficult for him and exhausts him and wears him out; he can break his fast. This is the same as with a sick man in the prayer; who finds standing to be too difficult and exhausting; and Allah knows better than the slave that it is an excuse for him and that it really cannot be described. If the man is in such a condition he prays sitting; and the deen of Allah is ease. Allah has permitted a traveller to break the fast when travelling; and he has more strength for fasting than a sick man. Allah; the Exalted; says in His book; Whoever among you is ill or on a journey must fast a number of other days; and Allah has thus permitted a traveller to break his fast when on a journey; and he is more capable of fasting than a sick man.The Chapter on Journeys And Travel And Waiving Of Fasting in HodHood Indexing, The Book of Divorce in Muwata Malik

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