Bought
From HodHood
Bought Completed Form
The word Bought is a stemmed form of the following words:
Bought Dictionary Definition
Please Note, links to other source may not be legitimate or accurate.
from dictionary.com
http://www.dictionary.com/browse/Bought
from collinsdictionary.com
https://www.collinsdictionary.com/dictionary/english/Bought
Bought in Wikipedia
https://en.wikipedia.org/wiki/Bought
Bought References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat Yusuf Ayah 21 | Surat Yusuf | 0.25 | 48 | Adopt son, Teach interpret, Interpret stori, Thu establish, Stori event, Event full, Stai honour, Establish joseph, Honour bring, Bought wife, Egypt bought, Joseph teach, Full power, Power control, Wife stai, Bring adopt, Son thu, Control affair, Affair mankind | وَقَالَ الَّذِي اشْتَرَاهُ مِنْ مِصْرَ لِامْرَأَتِهِ أَكْرِمِي مَثْوَاهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ وَلِنُعَلِّمَهُ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ | The man in Egypt who bought him, said to his wife: "Make his stay (among us) honourable: may be he will bring us much good, or we shall adopt him as a son." Thus did We establish Joseph in the land, that We might teach him the interpretation of stories (and events). And Allah hath full power and control over His affairs; but most among mankind know it not. |
In Hadith Text Books
Bought In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-1709 | Narrated AlAswad: Aisha bought Barira in order to manumit her; but her masters stipulated that her Wala after her death would be for them. Aisha said; O Allah Messenger ﷺ ! I have bought Barira in order to manumit her; but her masters stipulated that her Wala will be for them. The Prophet ﷺ said; Manumit her as the Wala is for the one who manumits the slave ; or said; The one who pays her price. Then Aisha bought and manumitted her. After that; Barira was given the choice by the Prophet to stay with her husband or leave him. She said; If he gave me so much and so much money I would not stay with him. AlAswad added: Her husband was a free man. The sub-narrator added: The series of the narrators of AlAswad statement is incomplete. The statement of Ibn Abbas; i.e.; when I saw him he was a slave; is more authentic. | The Chapter on Slaves And Charity in HodHood Indexing, Chapter on The heir of the Saiba in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3015 | Narrated Aisha: the wife of the Prophet I bought a cushion having pictures on it. When Allah Messenger ﷺ saw it; he stopped at the gate and did not enter. I noticed the signs of hatred for that on his face! I said; O Allah Messenger ﷺ ! I turn to Allah and His Apostle in repentance! What sin have I committed? He said; What about this cushion? I said; I bought it for you to sit on and recline on. Allah Messenger ﷺ said; The makers of these pictures will be punished severely on the Day of Resurrection and it will be said to them; Make alive what you have created. He added; Angels do not enter a house in which there are pictures. | The Chapter on Pictures in HodHood Indexing, Chapter on Whoever does not enter a house having a picture in it in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3434 | Narrated Qais: Bilal said to Abu Bakr; If you have bought me for yourself then keep me for yourself ; but if you have bought me for Allah Sake; then leave me for Allah Work. | The Chapter on Financial Transaction And Charity in HodHood Indexing, Chapter on The merits of Bilal Bin Rabah the freed slave of Abu Bakr in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3570 | Narrated Aisha: the wife of the Prophet I bought a cushion having on it pictures of animals. When Allah Messenger ﷺ saw it; he stood at the door and did not enter. I noticed the sign of disapproval on his face and said; O Allah Messenger ﷺ ! I repent to Allah and His Apostle. What sin have I committed? Allah Messenger ﷺ said. What is this cushion? I said; I have bought it for you so that you may sit on it and recline on it. Allah Messenger ﷺ said; The makers of these pictures will be punished on the Day of Resurrection; and it will be said to them; Give life to what you have created i.e.; these pictures. The Prophet ﷺ added; The Angels of Mercy do not enter a house in which there are pictures of animals. | The Chapter on Pictures in HodHood Indexing, Chapter on Should a person return if he sees something objectionable in the party in Sahih AlBukhari | |
| SahihAlBukhari-017-001-3986 | Narrated Urwa: That the Prophet ﷺ gave him one Dinar so as to buy a sheep for him. Urwa bought two sheep for him with the money. Then he sold one of the sheep for one Dinar; and brought one Dinar and a sheep to the Prophet. On that; the Prophet ﷺ invoked Allah to bless him in his deals. So Urwa used to gain from any deal even if he bought dust. In another narration Urwa said; I heard Allah Messenger ﷺ saying; There is always goodness in horses till the Day of Resurrection. The subnarrator added; I saw 70 horses in Urwa house. Sufyan said; The Prophet ﷺ asked Urwa to buy a sheep for him as a sacrifice. | The Chapter on Live Stock Sheep For Food in HodHood Indexing, Chapter on Chapter in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4261 | Narrated Abu Huraira: Allah Messenger ﷺ said; A man bought a piece of and from another man; and the buyer found an earthenware jar filled with gold in the land. The buyer said to the seller. Take your gold; as I have bought only the land from you; but I have not bought the gold from you. The former owner of the land said; I have sold you the land with everything in it. So both of them took their case before a man who asked; Do you have children? One of them said; I have a boy. The other said; I have a girl. The man said; Marry the girl to the boy and spend the money on both of them and give the rest of it in charity. | The Chapter on Financial Transaction And Lands in HodHood Indexing, The Book of Prophets in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5380 | Narrated Aisha: mother of the faithful believers I bought a cushion with pictures on it. When Allah Messenger ﷺ saw it; he kept standing at the door and did not enter the house. I noticed the sign of disgust on his face; so I said; O Allah Messenger ﷺ ! I repent to Allah and H is Apostle. Please let me know what sin I have done. Allah Messenger ﷺ said; What about this cushion? I replied; I bought it for you to sit and recline on. Allah Messenger ﷺ said; The painters i.e. owners of these pictures will be punished on the Day of Resurrection. It will be said to them; Put life in what you have created i.e. painted. The Prophet ﷺ added; The angels do not enter a house where there are pictures. | The Chapter on Pictures in HodHood Indexing, Chapter on The trade of cloth wearing of which is undesirable in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17212 | Hammim Bin Munabbih said: Abu Huraira reported so many ahadith of Allah Messenger ﷺ ; and one of them is this: A person bought from another person a piece of land; and the person who had; bought that land found in it an earthen ware which contained gold. The person who had bought the land said to the seller of the land : Take your gold from me; for I bought only the land from you and not the gold. The man who had sold the land said: I sold the land to you and whatever was in it. They referred the matter to a person. One who was made as a judge said to them: Have you any issue? One of them said: I have a boy; and the other said: I have a young daughter He the judge said: Marry this young boy with the girl; and spend something on yourselves and also give some charity out of it. | The Chapter on Financial Transaction And Lands in HodHood Indexing, Chapter on 11 in Sahih Muslim | |
| SahihMuslim-017-001-20532 | Aisha reported that she bought a carpet which had pictures on it. When Allah Messenger ﷺ saw that; he stayed at the door and did not get in. I perceived or I was made to perceive upon his face signs of disgust. She said: Allah Messenger; I offer repentance to Allah and His Messenger. but tell me what is the sin that I have committed. Thereupon Allah Messenger ﷺ said: What is this carpet? She said: I bought it for you so that you might sit on it and take rest. Thereupon Allah Messenger ﷺ said: The owners of these pictures would be tormented and they would be asked to bring to life what they tried to create. He then said: Angels do not enter the house in which there is a picture. | The Chapter on Pictures in HodHood Indexing, Chapter on 26 in Sahih Muslim |
In Sunan AlTermithi
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlTermithi-017-001-8849 | Narrated Thumamah Bin Hazn AlQushairi: I was present at the house when Uthman appeared above them saying: Bring me your two companions who have gathered you against me. He said: So they were brought as if they were two camels; or as if they were two donkeys. He said: Uthman appeared above them and said: I ask you by Allah and Islam! Do you know that the Messenger of Allah ﷺ came to AlMadinah and there was no water in it that was sweet except the well of Rumah; so the Messenger of Allah ﷺ said: Who will purchase this well of Rumah and place his bucket alongside the buckets of the Muslims; in exchange for better than that in Paradise? So I bought it with the core of my wealth; and today you prevent me from drinking from it; so that I would have to drink from the water of the sea? They said: O Allah! Yes! He said: I ask you by Allah and Islam! Do you know that the Masjid; was insufficient for its people; so the Messenger of Allah ﷺ said: Who will purchase the land of the family of so-and-so; and add it to the Masjid in exchange for better than that in Paradise? So I bought it with the core of my wealth; and today you prevent me from praying two Rakah in it? They said: O Allah! Yes. He said: I ask you by Allah and Islam! Do you know that I prepared the army of distress from my wealth? They said: O Allah! Yes! Then he said: I ask you by Allah and Islam! Do you know that the Messenger of Allah ﷺ was on mount Thabir of Makkah; and with him was Abu Bakr; and Umar; and myself. The mountain began shaking until its rocks fell to the bottom. He said: So he ﷺ stomped it with his foot and said: Be still O Thabir! For there is none upon except a Prophet; a Siddiq and two martyrs? They said: O Allah! Yes! He said: Allah is Great! Bear witness by the Lord of the Kabah that I am a martyr! - three times. | The Chapter on Military Expedition And Equipment in HodHood Indexing, The Book of Chapters on Virtues in Sunan AlTermithi |
In Sunan AlNasai
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAlNasai-017-001-13187 | It was narrated from Umarah Bin Khuzaimah that his paternal uncle; who was one of the companions of the Prophet told him; that: the Prophet bought a horse from a Bedouin and asked him to follow him; so that he could pay him for the horse. The Prophet hastened but the Bedouin was slow. Men started to talk to the Bedouin and make offers for the horse; and they did not realize that the Prophet had bought it; until some of them offered more than the Prophet had bought it for. Then the Bedouin called out to the Prophet and said; Are you going to buy this horse or shall I sell it? The Prophet stood up when he heard him calling and said: Have I not bought it from you? He said: No; by Allah; I have not sold it to you; and the Prophet said I bought it from you. The people started to gaiter around the Prophet and the Bedouion as they were talking; and the Bedouin started to say: Bring a witness who will testify that you bought it. Khuzaimah Bin habit said: I bear witness that you bought it The Prophet turned to Khunzimah and said: Why are you bearing witness? He said: Because I know that you are truthful; O Messenger of Allah made the testimony of Khuzaimah equivalent to the testimony of two men. sahih | The Chapter on Financial Transaction And Lands in HodHood Indexing, Chapter on It Is Not Essential To Call Witnesses When Buying Or Selling in Sunan AlNasai | |
| SunanAlNasai-017-001-13220 | Usaid Bin AlZubair AlAnsari; who was one of Banu Harithah narrated that: there was the governor of AlYamamah; and Marwan wrote to him saying that Muawiyah had written to him; saying that any man who had something stolen from him had more right to it wherever he found it. Then Marwan wrote saying that to me Usaid. I wrote to Marwan saying that the Prophet had ruled that if the one who bought it from the one who stole it is ot guilty of anything and did not realize that it was stolen goods ; then the owner has the choice: If he wishes; he may buy it from the one who bought it from the thief; or if he wishes he may go after the thief. Abu Bakr; Umar and Uthman also passed judgment along these lines. Marwan sent my letter to Muawiyah; and Muawiyah wrote to Marwan saying : Neither you nor Usaid are in a position to tell me what to do; rather I am the one who tells you what to do because I am superior in rank to you; so do what I tell you. Marwan sent the letter of Muawiyah to me; and I said: I will not judge according to Muawiyah opinion as long as I am the governor. | The Chapter on Wishes And The Earth in HodHood Indexing, Chapter on If A Man Sells An Item And A Third Party Has More Right To It in Sunan AlNasai | |
| SunanAlNasai-017-001-14302 | AlAhnaf said: I came to AlMadinah; and I was performing Hajj; and while we were in our camping place unloading our mounts; someone came to us and said: The people have gathered in the Masjid. I looked and found the people gathered; and in the midst of them was a group; there I saw Ali Bin Abi Talib; AlZubair; Talha h and Saad Bin Abi Waqqas; may Allah have mercy on them. When I got there; it was said that Uthman Bin Affan had come. He came; wearing a yellowish cloak. I said to my companion: Stay where you are until I find out what is happening. Uthman said: Is Ali here? Is AlZubair here? Is Talha h here? Is Saad here? They said: Yes. He said: I adjure you by Allah; beside Whom there is none worthy of worship; are you aware that the Messenger of Allah said: Whoever buys the Mirbad of Banu so and so; Allah will forgive him; and I bought it; then I came to the Messenger of Allah and told him; and he said: Add it to our Masjid and the reward for it will be yours? They said: Yes. He said: I adjure you by Allah; beside Whom there is none worthy of worship; are you aware that the Messenger of Allah said: Whoever buys the well of Rumah; Allah will forgive him; so I came to the Messenger of Allah and said: I have bought the well of Rumah. He said: Give it to provide water for the Muslims; and the reward for it will be yours? They said: Yes. He said: I adjure you by Allah; beside Whom there is none worthy of worship; are you aware that the Messenger of Allah said: Whoever equips the army of AlUsrah i.e. Tabuk ; Allah will forgive him; so I equipped them until they were not lacking even a rope or a bridle? They said: Yes. He said: O Allah; bear witness; O Allah; bear witness; O Allah; bear witness. | The Chapter on Military Expedition And Equipment in HodHood Indexing, Chapter on An Endowment Waqf For Masjids in Sunan AlNasai | |
| SunanAlNasai-017-001-14303 | It was narrated that AlAhnaf Bin Qais said: We set out for Hajj; and came to AlMadinah intending to perform Hajj. While we were in our camping place unloading our mounts; someone came to us and said: The people have gathered in the Masjid and there is panic. So we set out and found the people gathered around a group in the middle of the Masjid; among whom were Ali; AlZubair; Talha h and Saad Bin Abi Waqqas. While we were like that; Uthman came; wearing a yellowish cloak with which he had covered his head. He said: Is Ali here? Is Talha h here? Is AlZubair here? Is Saad here? They said: Yes. He said: I adjure you by Allah; beside Whom there is none worthy of worship; are you aware that the Messenger of Allah said: Whoever buys the Mirbad of Banu so and so; Allah will forgive him; and I bought it for twenty or twenty-five thousand; then I came to the Messenger of Allah and told him; and he said: Add it to our Masjid and the reward for it will be yours? They said: By Allah; yes. He said: I adjure you by Allah; beside Whom there is none worthy of worship; are you aware that the Messenger of Allah said: Whoever buys the well of Rumah; Allah will forgive him; so I bought it for such and such an amount; then I came to the Messenger of Allah and told him; and he said: Give it to provide water for the Muslims; and the reward for it will be yours? They said: By Allah; yes. He said: I adjure you by Allah; beside Whom there is none worthy of worship; are you aware that the Messenger of Allah said: Whoever equips these men ; Allah will forgive him; -meaning the army of AlUsrah i.e. Tabuk - so I equipped them until they were not lacking even a rope or a bridle? They said: By Allah; yes. He said: O Allah; bear witness; O Allah; bear witness. | The Chapter on Military Expedition And Equipment in HodHood Indexing, Chapter on An Endowment Waqf For Masjids in Sunan AlNasai | |
| SunanAlNasai-017-001-14304 | It was narrated that Thumamah Bin Hazn AlQushairi said: I was present at the house when Uthman looked out over them and said: I adjure you by Allah and by Islam; are you aware that when the Messenger of Allah came to AlMadinah; and it had no water that was considered sweet suitable for drinking except the well of Rumah; he said: Who will buy the well of Rumah and dip his bucket in it alongside the buckets of the Muslims; in return for a better one in Paradise? and I bought it with my capital and dipped my bucket into it alongside the buckets of the Muslims? Yet today you are preventing me from drinking from it; so that I have to drink salty water. They said: By Allah; yes. He said: I adjure you by Allah and by Islam; are you aware that I equipped the army of AlUsrah Tabuk from my own wealth? They said: By Allah; yes. He said: I adjure you by Allah and by Islam; are you aware that when the Masjid became too small for the people and the Messenger of Allah said: Who will buy the plot of the family of so and so and add it to the Masjid; in return for a better plot in Paradise? I bought it with my capital and added it to the Masjid? Yet now you are preventing me from praying two Rakahs therein. They said: By Allah; yes. He said: I adjure you by Allah and by Islam; are you aware that when the Messenger of Allah was atop Thabir -the Thabir in Makkah- and with him were Abu Bakr; Umar and myself; the mountain shook; and the Messenger of Allah kicked it with his foot and said: Be still; Thabir; for upon you are a Prophet; a Siddiq and two martyrs? They said: By Allah; yes. He said: Allahu Akbar! They have testified for me; by the Lord of the Kabah -i.e.; that I am a martyr. | The Chapter on Military Expedition And Equipment in HodHood Indexing, Chapter on An Endowment Waqf For Masjids in Sunan AlNasai | |
| SunanAlNasai-017-001-14305 | It was narrated from Abu Salamah Bin Abdulrahman that Uthman looked out over them when they besieged him and said: By Allah; I adjure a man who heard the Messenger of Allah; on the day when the mountain shook with him; and he kicked it with his foot and said: Be still; for there is no one upon you but a Prophet or a Siddiq or two martyrs; and I was with him. Some men responded and affirmed that. Then he said: By Allah; I adjure a man who witnessed the Messenger of Allah; on the day of Baiat AlRidwan; say: This is the Hand of Allah and this is the hand of Uthman. Some men responded and affirmed that. He said: By Allah; I adjure a man who heard the Messenger of Allah say; on the day of the army of AlUsrah i.e. Tabuk : Who will spend and it will be accepted? And I equipped half of the army from my own wealth. Some men responded and affirmed that. Then he said: By Allah; I adjure a man who heard the Messenger of Allah say: Who will add to this Masjid in return for a house in Paradise; and I bought it with my own wealth. Some men responded and affirmed that. Then he said: By Allah; I adjure a man who witness Rumah being sold; and I bought it from my own wealth and allowed wayfarers to use it. Some men responded and affirmed that. | The Chapter on Military Expedition Martyrs in HodHood Indexing, Chapter on An Endowment Waqf For Masjids in Sunan AlNasai | |
| SunanAlNasai-017-001-14691 | The Chapter on Military Expedition And Equipment in HodHood Indexing, Chapter on The Virtue Of The One Who Equips A Warrior in Sunan AlNasai |
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-28627 | Narrated Uncle of Umarah Ibn Khuzaymah: The Prophet ﷺ bought a horse from a Bedouin. The Prophet ﷺ took him with him to pay him the price of his horse. The Messenger of Allah ﷺ walked quickly and the Bedouin walked slowly. The people stopped the Bedouin and began to bargain with him for the horse as and they did not know that the Prophet ﷺ had bought it. The Bedouin called the Messenger of Allah ﷺ saying: If you want this horse; then buy it ; otherwise I shall sell it. The Prophet ﷺ stopped when he heard the call of the Bedouin; and said: Have I not bought it from you? The Bedouin said: I swear by Allah; I have not sold it to you. The Prophet ﷺ said: Yes; I have bought it from you. The Bedouin began to say: Bring a witness. Khuzaymah Ibn Thabit then said: I bear witness that you have bought it. The Prophet ﷺ turned to Khuzaymah and said: On what grounds do you bear witness? He said: By considering you trustworthy; Messenger of Allah ﷺ ! The Prophet ﷺ made the witness of Khuzaymah equivalent to the witness of two people. | The Chapter on Journeys And Travel And Bedouins in HodHood Indexing, Chapter on If the judge knows that the testimony of one person is true is it permissible for him to pass judgment on the basis of that in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28744 | Narrated Ibn Umar: I bought olive oil in the market. When I became its owner; a man met me and offered good profit for it. I intended to settle the bargain with him; but a man caught hold of my hand from behind. When I turned I found that he was Zayd Ibn Thabit. He said: Do not sell it on the spot where you have bought it until you take it to your house; for the Messenger of Allah ﷺ forbade to sell the goods where they are bought until the tradesmen take them to their houses. | The Chapter on Financial Transaction And Return in HodHood Indexing, Chapter on Regarding Selling Food Before Taking Possession Of It in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28756 | Narrated Abdullah Ibn Masud: Muhammad Ibn AlAshath said: AlAshath bought slaves of booty from Abdullah Ibn Masud for twenty thousand dirhams. Abdullah asked him for payment of their price. He said: I bought them for ten thousand dirhams. Abdullah said: Appoint a man who may adjudicate between me and you. AlAshath said: I appoint you between me and yourself. Abdullah said: I heard the Messenger of Allah ﷺ say: If both parties in a business transaction differ on the price of an article ; and they have witness between them; the statement of the owner of the article will be accepted as correct or they may annul the transaction. | The Chapter on Financial Transaction And Lands in HodHood Indexing, Chapter on If Two Parties Dispute The Item Remains Where It Was in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28822 | Asim Ibn Kulayb quoted his father authority for the following statement by one of the Ansar: We went out with the Messenger of Allah ﷺ to a funeral; and I saw the Messenger of Allah ﷺ at the grave giving this instruction to the grave-digger: Make it wide on the side of his feet; and make it wide on the side of his head. When he came back; he was received by a man who conveyed an invitation from a woman. So he came to her ; to it food was brought; and he put his hand i.e. took a morsel in his hand ; the people did the same and they ate. Our fathers noticed that the Messenger of Allah ﷺ was moving a morsel around his mouth. He then said: I find the flesh of a sheep which has been taken without its owner permission. The woman sent a message to say: Messenger of Allah; I sent someone to AlNaqi to have a sheep bought for me; but there was none; so I sent a message to my neighbour who had bought a sheep; asking him to send it to me for the price he had paid ; but he could not be found. I; therefore; sent a message to his wife and she sent it to me. The Messenger of Allah ﷺ said: Give this food to the prisoners. | The Chapter on Funerals And The Companions In Almadinah in HodHood Indexing, Chapter on Regarding Avoiding Things That One Doubts in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28874 | Narrated Urwah Ibn AbulJad AlBariqi: The Prophet ﷺ gave him a dinar to buy a sacrificial animal or a sheep. He bought two sheep; sold one of them for a dinar; and brought him a sheep and dinar. So he invoked a blessing on him in his business dealing; and he was such that if had he bought dust he would have made a profit from it. | The Chapter on Financial Transaction And Lands in HodHood Indexing, Chapter on Regarding An Agent Doing Something Other Than What He Was Instructed To Do in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28876 | Narrated Hakim Ibn Hizam: The Messenger of Allah ﷺ sent with him a dinar to buy a sacrificial animal for him. He bought a sheep for a dinar; sold it for two and then returned and bought a sacrificial animal for a dinar for him and brought the extra dinar to the Prophet ﷺ. The Prophet ﷺ gave it as alms sadaqah and invoked blessing on him in his trading. | The Chapter on Financial Transaction And Lands in HodHood Indexing, Chapter on Regarding An Agent Doing Something Other Than What He Was Instructed To Do in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34552 | Malik related to me from Nafi from AlQasim Ibn Muhammad from Aisha; the wife of the Prophet; may Allah bless him and grant him peace; that she bought a cushion which had pictures on it. When the Messenger of Allah; may Allah bless him and grant him peace; saw it; he stopped at the door and did not enter. She recognised disapproval on his face and said; Messenger of Allah; I turn in repentance to Allah and His Messenger. What have I done wrong? The Messenger of Allah; may Allah bless him and grant him peace; said; What is the meaning of this cushion? She said; I bought it for you to sit and recline on. The Messenger of Allah; may Allah bless him and grant him peace; said; Those who make such pictures will be punished on the Day of Rising. It will be said to them; Bring to life what you have created. Then he said; The angels do not enter a house in which there are pictures. | The Chapter on Pictures in HodHood Indexing, The Book of Shortening the Prayer in Muwata Malik | |
| MuwataMalik-017-001-34804 | Yahya related to me that Malik said; What is done in our community in the case of a man who makes his slave-girl a mudabbara and she gives birth to children after that; and then the slave-girl dies before the one who gave her a tadbir is that her children are in her position. The conditions which were confirmed for her are confirmed for them. The death of their mother does not harm them. If the one who made her mudabbara dies; they are free if their value is less than one third of his total property. Malik said; For every mother by birth as opposed to mother by suckling; her children are in her position. If she is free and she gives birth after she is free; her children are free. If she is a mudabbara or mukataba; or freed after a number of years in service; or part of her is free or pledged or she is an umm walad; each of her children are in the same position as their mother. They are set free when she is set free and they are slaves when she is a slave. Malik said about the mudabbara given a tadbir while she was pregnant; Her children are in her position. That is also the position of a man who frees his slave- girl while she is pregnant and does not know that she is pregnant. Malik said; The sunna about such women is that their children follow them and are set free by their being set free. Malik said; It is the same as if a man had bought a slave-girl while she was pregnant. The slave-girl and what is in her womb belong to the one who bought her whether or not the buyer stipulates that. Malik continued; It is not halal for the seller to make an exception about what is in her womb because that is an uncertain transaction. It reduces her price and he does not know if that will reach him or not. That is as if one sold the foetus in the womb of the mother. That is not halal because it is an uncertain transaction. Malik said about the mukatab or mudabbar who bought a slave- girl and had intercourse with her and she became pregnant by him and gives birth; The children of both of them by a slave-girl are in his position. They are set free when he is set free and they are slaves when he is a slave. Malik said; When he is set free; the umm walad is part of his property which is surrendered to him when he is set free. | The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, The Book of Speech in Muwata Malik | |
| MuwataMalik-017-001-34976 | Malik said; The best of what is said about a man who buys the mukatab of a man is that if the man wrote the slave kitaba for dinars or dirhams; he does not sell him unless it is for merchandise which is paid immediately and not deferred; because if it is deferred; it would be a debt for a debt. A debt for a debt is forbidden. He said; If the master gives a mukatab his kitaba for certain merchandise of camels; cattle; sheep; or slaves; it is more correct that the buyer buy him for gold; silver; or different goods than the ones his master wrote the kitaba for; and that must be paid immediately; not deferred. Malik said; The best of what I have heard about a mukatab when he is sold is that he is more entitled to buy his kitaba than the one who buys him if he can pay his master the price for which he was sold in cash. That is because his buying himself is his freedom; and freedom has priority over what bequests accompany it. If one of those who have written the kitaba for the mukatab sells his portion of him; so that a half; a third; a fourth; or whatever share of the mukatab is sold; the mukatab does not have the right of pre-emption in what is sold of him. That is because it is like the severance of a partner; and a partner can only make a settlement for a partner of the one who is mukatab with the permission of his partners because what is sold of him does not give him complete rights as a free man and his property is barred from him; and by buying part of himself; it is feared that he will become incapable of completing payment because of what he had to spend. That is not like the mukatab buying himself completely unless whoever has some of the kitaba remaining due to him gives him permission. If they give him permission; he is more entitled to what is sold of him. Malik said; Selling one of the instalments of a mukatab is not halal. That is because it Is an uncertain transaction. If the mukatab cannot pay it; what he owes is nullified. If he dies or goes bankrupt and he owes debts to people; then the person who bought his instalment does not take any of his portion with the creditors. The person who buys one of the instalments of the mukatab is in the position of the master of the mukatab. The master of the mukatab does not have a share with the creditors of the mukatab for what he is owed of the kitaba of his slave. It is also like that with the kharaj; a set amount deducted daily from the slave against his earnings ; which accumulates for a master from the earnings of his slave. The creditors of his slave do not allow him a share for what has accumulated for him from those deductions. Malik said; There is no harm in a mukatab paying off his kitaba with coin or merchandise other than the merchandise for which he wrote his kitaba if it is identical with it; on time for the instalment or delayed. Malik said that if a mukatab died and left an umm walad and small children by her or by someone else and they could not work and it was feared that they would be unable to fulfil their kitaba; the umm walad of the father was sold if her price would pay all the kitaba for them; whether or not she was their mother. They were paid for and set free because their father did not forbid her sale if he feared that he would be unable to complete his kitaba. If her price would not pay for them and neither she nor they could work; they all reverted to being slaves of the master. Malik said; What is done among us in the case of a person who buys the kitaba of a mukatab; and then the mukatab dies before he has paid his kitaba; is that the person who bought the kitaba inherits from him. If; rather than dying; the mukatab cannot pay; the buyer has his person. If the mukatab pays his kitaba to the person who bought him and he is freed; his wala goes to the person who wrote the kitaba and the person who bought his kitaba does not have any of it. | The Chapter on Slave As A Property in HodHood Indexing, The Book of Good Character in Muwata Malik | |
| MuwataMalik-017-001-34988 | Malik related to me that he heard the like of that from Sulayman Ibn Yasar. Malik spoke about a man who bought out one of the partners in a shared property; by paying the man with an animal; a slave; a slave-girl; or the equivalent of that in goods. Then another partner decided to exercise his right of pre-emption after that; and he found that the slave or slave-girl had died; and no one knew what her value had been. The buyer claimed; The value of the slave or slave-girl was 100 dinars. The partner with the right of pre-emption claimed; The value was 50 dinars. Malik said; The buyer takes an oath that the value of what he payed was 100 dinars. Then if the one with the right of pre-emption wishes; he can compensate him; or else he can leave it; unless he can bring a clear proof that the slave or slave-girl value is less than what the buyer said. If someone gives away his portion of a shared house or land and the recipient repays him for it by cash or goods; the partners can take it by pre-emption if they wish and pay off the recipient the value of what he gave in dinars or dirhams. If someone makes a gift of his portion of a shared house or land; and does not take any remuneration and does not seek to; and a partner wants to take it for its value; he cannot do so as long as the original partner has not been given recompense for it. If there is any recompense; the one with the right of pre-emption can have it for the price of the recompense. Malik spoke about a man who bought into a piece of shared land for a price on credit; and one of the partners wanted to possess it by right of pre-emption. Malik said; If it seems likely that the partner can meet the terms; he has right of pre-emption for the same credit terms. If it is feared that he will not be able to meet the terms; but he can bring a wealthy and reliable guarantor of equal standing to the one who bought into the land; he can also take possession. Malik said; A person absence does not sever his right of pre-emption. Even if he is a way for a long time; there is no time limit after which the right of preemption is cut off. Malik said that if a man left land to a number of his children; then one of them who had a child died and the child of the deceased sold his right in that land; the brother of the seller was more entitled to pre-empt him than his paternal uncles; the partners of his father. Malik said; This is what is done in our community. Malik said; Pre- emption is shared between partners according to their existing shares. Each of them takes according to his portion. If it is small; he has little. If it is great; it is according to that. That is if they are tenacious and contend with each other about it. Malik said; As for a man who buys out the share of one of his partners; and one of the other partners says; I will take a portion according to my share; and the first partner says; If you wish to take all the preemption; I will give it up to you. If you wish to leave it; then leave it. If the first partner gives him the choice and hands it over to him; the second partner can only take all the pre-emption or give it back. If he takes it; he is entitled to it. If not; he has nothing. Malik spoke about a man who bought land; and developed it by planting trees or digging a well etc.; and then someone came; and seeing that he had a right in the land; wanted to take possession of it by pre-emption. Malik said He has no right of preemption unless he compensates the other for his expenditure. If he gives him the price of what he has developed; he is entitled to pre- emption. If not; he has no right in it. Malik said that someone who sold off his portion of a shared house or land and then; on learning that some one with a right of pre-emption was to take possession by that right; asked the buyer to revoke the sale; and he did so; did not have the right to do that. The pre-emptor has more right to the property for the price for which he sold it. In the case of some one who bought along with a section of a shared house or land; an animal and goods that were not shared ; so that when any one demanded his right of pre-emption in the house or land he said; Take what I have bought altogether; for I bought it altogether; Malik said; The pre-emptor need only take possession of the house or land. Each thing the man bought is assessed according to its share of the lump sum the man paid. Then the pre-emptor takes possession of his right for a price which is appropriate on that basis. He does not take any animals or goods unless he wants to do that. Malik said; If someone sells a section of shared land; and one of those who have the right of preemption surrenders it to the buyer and another refuses to do other than take his pre-emption; the one who refuses to surrender has to take all the preemption; and he cannot take according to his right and leave what remains. In the case where one of a number of partners in one house sold his share when all his partners were away except for one man; the one present was given the choice of either taking the pre-emption or leaving it; and he said; I will take my portion and leave the portions of my partners until they are present. If they take it; that is that. If they leave it; I will take all the pre-emption; Malik said; He can only take it all or leave it. If his partners come; they can take from him or leave it as they wish. If this is offered to him and he does not accept; I think that he has no pre-emption. | The Chapter on Throwing And Land And Property in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-34989 | Yahya said that Malik related from Muhammad Ibn Umara from Abu Bakr Ibn Hazm that Uthman Ibn Affan said; When boundaries are fixed in land; there is no pre-emption in it. There is no pre-emption in a well or in male palm trees. Malik said; This is what is done in our community. Malik said; There is no pre-emption in a road; whether or not it is practical to divide it. Malik said; What is done in our community is that there is no pre- emption in the courtyard of a house; whether or not it is practical to divide it. Malik spoke about a man who bought into a shared property provided that he had the option of withdrawal and the partners of the seller wanted to take what their partner was selling by pre-emption before the buyer had exercised his option. Malik said; They cannot do that until the buyer has taken possession and the sale is confirmed for him. When the sale is confirmed; they have the right of pre-emption. Malik spoke about a man who bought land and it remained in his hands for some time. Then a man came and saw that he had a share of the land by inheritance. Malik said; If the man right of inheritance is established; he also has a right of preemption. If the land has produced a crop; the crop belongs to the buyer until the day when the right of the other is established; because he has tended what was planted against being destroyed or being carried away by a flood. Malik continued; If the time has been long; or the witnesses are dead or the seller has died; or the buyer has died; or they are both alive and the basis of the sale and purchase has been forgotten because of the length of time; pre- emption is discontinued. A man only takes his right by inheritance which has been established for him. If his situation differs from this; because the sale transaction is recent and he sees that the seller has concealed the price in order to sever his right of pre- emption; the value of the land is estimated; and he buys the land for that price by his right of pre-emption. Then the buildings; plants; or structures which are extra to the land are looked at; so he is in the position of some one who bought the land for a known price; and then after that built on it and planted. The owner of pre-emption takes possession after that is included. Malik said; Pre-emption is applied to the property of the deceased as it is applied to the property of the living. If the family of the deceased fear to break up the property of the deceased; then they share it and sell it; and they have no pre-emption in it. Malik said; There is no pre- emption among us in a slave or a slave-girl or a camel; a cow; sheep; or any animal; nor in clothes or a well which does not have any uncultivated land around it. Pre-emption is in what can be usefully divided; and in land in which boundaries occur. As for what cannot be usefully divided; there is no pre-emption in it. Malik said; Some one who buys land in which people who are present have a right of pre-emption; refers them to the Sultan and either they claim their right or the Sultan surrenders it to him. If he were to leave them; and not refer their situation to the Sultan and they knew about his purchase; and then they left it until a long time had passed and then came demanding their pre-emption; I do not think that they would have it. | The Chapter on Throwing And Land And Property in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35002 | Yahya said that Malik spoke about an investor who made a qirad loan and stipulated to the agent that only certain goods should be bought with his money or he forbade certain goods which he named to be bought. He said; There is no harm in an investor making a condition on an agent in qirad not to buy a certain kind of animal or goods which he specifies. It is disapproved of for an investor to make as a condition on an agent in qirad that he only buy certain goods unless the goods which he orders him to buy are in plentiful supply and do not fail either in winter or summer. There is no harm in that case. Malik spoke about an investor who loaned qirad money and stipulated that something of the profit should be his alone without the agent sharing in it. He said; That is not good; even if it is only one dirham unless he stipulates that half the profit is his and half the profit is the agent or a third or a fourth or whatever. When he names a percentage; whether great or small; everything specified by that is halal. This is the qirad of the muslims. He said; It is also not good if the investor stipulates that one dirham or more of the profit is purely his; with out the agent sharing it and then what remains of the profit is to be divided in half between them. That is not the qirad of the Muslims. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35032 | Yahya related to me from Malik from a reliable source from Amr Ibn Shuayb from his father from his father father that the Messenger of Allah; may Allah bless him and grant him peace; forbade transactions in which nonrefundable deposits were paid. Malik said; That is; in our opinion; but Allah knows best; that for instance; a man buys a slave or slave-girl or rents an animal and then says to the person from whom he bought the slave or leased the animal; I will give you a dinar or a dirham or whatever on the condition that if I actually take the goods or ride what I have rented from you; then what I have given you already goes towards payment of the goods or hire of the animal. If I do not purchase the goods or hire the animal; then what I have given you is yours without liability on your part. Malik said; According to the way of doing things with us there is nothing wrong in bartering an arabic speaking merchant slave for abyssinian slaves or any other type that are not his equal in eloquence; trading; shrewdness; and know-how. There is nothing wrong in bartering one slave like this for two or more other slaves with a stated delay in the terms if he is clearly different. If there is no appreciable difference between the slaves; two should not be bartered for one with a stated delay in the terms even if their racial type is different. Malik said; There is nothing wrong in selling what has been bought in such a transaction before taking possession of all of it as long as you receive the price for it from some one other than the original owner. Malik said; An addition to the price must not be made for a foetus in the womb of its mother when she is sold because that is gharar an uncertain transaction. It is not known whether the child will be male or female; good-looking or ugly; normal or handicapped; alive or dead. All these things will affect the price. Malik said that in a transaction where a slave or slave-girl was bought for one hundred dinars with a stated credit period that if the seller regretted the sale there was nothing wrong in him asking the buyer to revoke it for ten dinars which he would pay him immediately or after a period and he would forgo his right to the hundred dinars which he was owed. Malik said; However; if the buyer regrets and asks the seller to revoke the sale of a slave or slave-girl in consideration of which he will pay an extra ten dinars immediately or on credit terms; extended beyond the original term; that should not be done. It is disapproved of because it is as if; for instance; the seller is buying the one hundred dinars which is not yet due on a year credit term before the year expires for a slave-girl and ten dinars to be paid immediately or on credit term longer than the year. This falls into the category of selling gold for gold when delayed terms enter into it. Malik said that it was not proper for a man to sell a slave-girl to another man for one hundred dinars on credit and then to buy her back for more than the original price or on a credit term longer than the original term for which he sold her. To understand why that was disapproved of in that case; the example of a man who sold a slave-girl on credit and then bought her back on a credit term longer than the original term was looked at. He might have sold her for thirty dinars with a month to pay and then buy her back for sixty dinars with a year or half a year to pay. The outcome would only be that his goods would have returned to him just like they were and the other party would have given him thirty dinars on a month credit against sixty dinars on a year or half a year credit. That was not to be done. | The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35035 | Yahya related to me from Malik from Yahya Ibn Said from Salim Ibn Abdullah that Abdullah Ibn Umar sold one of his slaves for eight hundred dirhams with the stipulation that he was not responsible for defects. The person who bought the slave complained to Abdullah Ibn Umar that the slave had a disease which he had not told him about. They argued and went to Uthman Ibn Affan for a decision. The man said; He sold me a slave with a disease which he did not tell me about. Abdullah said; I sold to him with the stipulation that I was not responsible. Uthman Ibn Affan decided that Abdullah Ibn Umar should take an oath that he had sold the slave without knowing that he had any disease. Abdullah Ibn Umar refused to take the oath; so the slave was returned to him and recovered his health in his possession. Abdullah sold him afterwards for 1500 dirhams. Malik said; The generally agreed upon way of doing things among us about a man who buys a female slave and she becomes pregnant; or who buys a slave and then frees him; or if there is any other such matter which has already happened so that he cannot return his purchase; and a clear proof is established that there was a fault in that purchase when it was in the hands of the seller or the fault is admitted by the seller or someone else; is that the slave or slave-girl is assessed for its value with the fault it is found to have had on the day of purchase and the buyer is refunded;from what he paid;the difference between the price of a slave who is sound and a slave with such a defect. Malik said; The generally agreed upon way of doing things among us regarding a man who buys a slave and then finds out that the slave has a defect for which he can be returned and meanwhile another defect has happened to the slave whilst in his possession; is that if the defect which occurred to the slave in his possession has harmed him; like loss of a limb; loss of an eye; or something similar; then he has a choice. If he wants; he can have the price of the slave reduced commensurate with the defect he bought him with according to the prices on the day he bought him; or if he likes; he can pay compensation for the defect which the slave has suffered in his possession and return him. The choice is up to him. If the slave dies in his possession; the slave is valued with the defect which he had on the day of his purchase. It is seen what his price would really have been. If the price of the slave on the day of purchase without fault was 100 dinars; and his price on the day of purchase with fault would have been 80 dinars; the price is reduced by the difference. These prices are assessed according to the market value on the day the slave was purchased. Malik said; The generally agreed upon way of doing things among us is that if a man returns a slave girl in whom he has found a defect and he has already had intercourse with her; he must pay what he has reduced of her price if she was a virgin. If she was not a virgin; there is nothing against his having had intercourse with her because he had charge of her. Malik said; The generally agreed upon way of doing things among us regarding a person; whether he is an inheritor or not; who sells a slave; slave-girl; or animal without a liability agreement is that he is not responsible for any defect in what he sold unless he knew about the fault and concealed it. If he knew that there was a fault and concealed it; his declaration that he was free of responsibility does not absolve him; and what he sold is returned to him. Malik spoke about a situation where a slave-girl was bartered for two other slave-girls and then one of the slave-girls was found to have a defect for which she could be returned. He said; The slave-girl worth two other slave- girls is valued for her price. Then the other two slave-girls are valued; ignoring the defect which the one of them has. Then the price of the slave-girl sold for two slave-girls is divided between them according to their prices so that the proportion of each of them in her price is arrived at - to the higher priced one according to her higher price; and to the other according to her value. Then one looks at the one with the defect; and the buyer is refunded according to the amount her share is affected by the defect; be it little or great. The price of the two slave-girls is based on their market value on the day that they were bought. Malik spoke about a man who bought a slave and hired him out on a long-term or short-term basis and then found out that the slave had a defect which necessitated his return. He said that if the man returned the slave because of the defect; he kept the hire and revenue. This is the way in which things are done in our city. That is because; had the man bought a slave who then built a house for him; and the value of the house was many times the price of the slave; and he then found that the slave had a defect for which he could be returned; and he was returned; he would not have to make payment for the work the slave had done for him. Similarly; he would keep any revenue from hiring him out; because he had charge of him. This is the way of doing things among us. Malik said; The way of doing things among us when someone buys several slaves in one lot and then finds that one of them has been stolen; or has a defect; is that he looks at the one he finds has been stolen or the one in which he finds a defect. If he is the pick of those slaves; or the most expensive; or it was for his sake that he bought them; or he is the one in whom people see the most excellence; then the whole sale is returned. If the one who is found to be stolen or to have a defect is not the pick of the slaves; and he did not buy them for his sake; and there is no special virtue which people see in him; the one who is found to have a defect or to have been stolen is returned as he is; and the buyer is refunded his portion of the total price. | The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35036 | Yahya related to me from Malik from Ibn Shihab that Ubaydullah Ibn Abdullah Ibn Utba Ibn Masud told him that Abdullah Ibn Masud bought a slave-girl from his wife; Zaynab Ath Thaqafiya. She made a condition to him; that if he bought her; she could always buy her back for the price that he paid. Abdullah Ibn Masud asked Umar Ibn AlKhattab about that and Umar Ibn AlKhattab said; Do not go near her while anyone has a condition concerning her over you. | The Chapter on Financial Transaction And Lands in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35070 | Yahya related to me from Malik that Yahya Ibn Said heard Said Ibn AlMusayab say; Keeping gold and silver out of circulation is part of working corruption in the land. Malik said; There is no harm in buying gold with silver or silver with gold without measuring if it is unminted or a piece of jewellery which has been made. Counted dirhams and counted dinars should not be bought without reckoning until they are known and counted. To abandon number and buy them at random would only be to speculate. That is not part of the business transactions of Muslims. As for what is weighed of unminted objects and jewellery; there is no harm in buying such things without measuring. To buy them without measuring is like buying wheat; dried dates; and such food-stuffs; which are sold without measuring; even though things like them are measured Malik spoke about buying a Quran; a sword or a signet ring which had some gold or silver work on it with dinars or dirhams. He said; The value of the object bought with dinars; which has gold in it is looked at. If the value of the gold is up to one-third of the price; it is permitted and there is no harm in it if the sale is hand to hand and there is no deferment in it. When something is bought with silver which has silver in it; the value is looked at. If the value of the silver is one- third; it is permitted and there is no harm in it if the sale is hand to hand. That is still the way of doing things among us. | The Chapter on Precious Metals And Buying And Selling Gold in HodHood Indexing, The Book of Drinks in Muwata Malik | |
| MuwataMalik-017-001-35081 | Yahya related to me from Malik that Kathir Ibn Farqad asked Abu Bakr Ibn Muhammad Ibn Amr Ibn Hazm about a man who sold food to be delivered at a future date to a man for gold and then with the gold; he bought dates before he had taken delivery of the gold. He disapproved of that and forbade it. Yahya related to me from Malik from Ibn Shihab the like of that. Malik said; Said Ibn AlMusayab; Sulayman Ibn Yasar; Abu Bakr Ibn Muhammad Ibn Amr Ibn Hazm; and Ibn Shihab forbade that a man sell wheat for gold and then buy dates with that gold before he had received the gold from the transaction in which he sold the wheat. There is no harm for someone to buy dates on delayed terms; on the strength of the gold for which he sold the wheat; from someone other than the person to whom he sold the wheat before taking possession of the gold; and to refer the one from whom he bought the dates to his debtor who bought the wheat; for the gold he is owed for the dates. Malik said; I asked more than one of the people of knowledge about that and they did not see any harm in it. | The Chapter on Financial Transactions And Gold in HodHood Indexing, The Book of Drinks in Muwata Malik | |
| MuwataMalik-017-001-35087 | Yahya related to me from Malik that he had heard that Muhammad Seereen used to say; Do not sell grain on the ears until it is white. Malik said; If someone buys food for a known price to be delivered at a stated date; and when the date comes; the one who owes the food says; I do not have any food; sell me the food which I owe you with delayed terms. The owner of the food says; This is not good; because the Messenger of Allah; may Allah bless him and grant him peace; forbade selling food until the deal was completed. The one who owes the food says to his creditor; Sell me any kind of food on delayed terms until I discharge the debt to you. This is not good because he gives him food and then he returns it to him. The gold which he gave him becomes the price of that which is his right against him and the food which he gave him becomes what clears what is between them. If they do that; it becomes the sale of food before the deal is complete. Malik spoke about a man who was owed food which he had purchased from a man and this man was owed the like of that food by another man. The one who owed the food said to his creditor; I will refer you to my debtor who owes me the same amount of food as I owe you; so that you may obtain the food which I owe you. Malik said; If the man who had to deliver the food; had gone out; and bought the food to pay off his creditor; that is not good. That is selling food before taking possession of it. If the food is an advance which falls due at that particular time; there is no harm in paying off his creditor with it because that is nota sale. It is not halal to sell food before receiving it in full since the Messenger of Allah; may Allah bless him and grant him peace; forbade that. However; the people of knowledge agree that there is no harm in partnership; transfer of responsibility and revocation in sales of food and other goods. Malik said; That is because the people of knowledge consider it as a favour rendered. They do not consider it as a sale. It is like a man lending light dirhams. He is then paid back in dirhams of full weight; and so gets back more than he lent. That is halal for him and permitted. Had a man bought defective dirhams from him as being the full weight; that would not be halal. Had it been stipulated to him that he lend full weight in dirhams; and then he gave faulty ones; that would not be halal for him. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik | |
| MuwataMalik-017-001-35104 | Malik said; The generally agreed on way of doing things among us about whatever is weighed but is not gold or silver; i.e. copper; brass; lead; black lead; iron; herbs; figs; cotton; and any such things that are weighed; is that there is no harm in bartering all those sorts of things two for one; hand to hand. There is no harm in taking a ritl of iron for two ritls of iron; and a ritl of brass for two ritls of brass. Malik said; There is no good in two for one of one sort with delayed terms. There is no harm in taking two of one sort for one of another on delayed terms; if the two sorts are clearly different. If both sorts resemble each other but their names are different; like lead and black lead; brass and yellow brass; I disapprove of taking two of one sort for one of the other on delayed terms. Malik said; When buying something of this nature; there is no harm in selling It beforetaking possession of it to some one other than the person from whom it was purchased; if the price is taken immediately and if it was bought originally by measure or weight. If it was bought without measuring; it should be sold to someone other than the person from whom it was bought; for cash or with delayed terms. That is because goods have to be guaranteed when they are bought without measuring; and they cannot be guaranteed when bought by weight until they are weighed and the deal is completed. This is the best of what I have heard about all these things. It is what people continue to do among us. Malik said; The way of doing things among us with what is measured or weighed of things which are not eaten or drunk; like safflower; date-stones; fodder leaves; indigo dye and the like of that is that there is no harm in bartering all those sort of things two for one; hand to hand. Do not take two for one from the same variety with delayed terms. If the types are clearly different; there is no harm in taking two of one for one of the other with delayed terms. There is no harm in selling whatever is purchased of all these sorts; before taking delivery of them if the price is taken from someone other than the person from whom they were purchased. Malik said; Anything of any variety that profits people; like gravel and gypsum; one quantity of them for two of its like with delayed terms is usury. One quantity of both of them for its equal plus any increase with delayed terms; is usury. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35107 | Yahya related to me from Malik that he had heard that AlQasim Ibn Muhammad was asked about a man who bought goods for 10 dinars cash or fifteen dinars on credit. He disapproved of that and forbade it. Malik said that if a man bought goods from a man for either 10 dinars or 15 dinars on credit; that one of the two prices was obliged on the buyer. It was not to be done because if he postponed paying the ten; it would be 15 on credit; and if he paid the ten; he would buy with it what was worth fifteen dinars on credit. Malik said that it was disapproved of for a man to buy goods from someone for either a dinar cash or for a described sheep on credit and that one of the two prices was obliged on him. It was not to be done because the Messenger of Allah; may Allah bless him and grant him peace; forbade two sales in one sale. This was part of two sales in the one sale. Malik spoke about a man saying to another; I will either buy these fifteen sa of ajwa dates from you; or these ten sa of sayhani dates or I will buy these fifteen sa of inferior wheat or these ten sa of Syrian wheat for a dinar; and one of them is obliged to me. Malik said that it was disapproved of and was not halal. That was because he obliged him ten sa of sayhani; and left them and took fifteen sa of ajwa; or he was obliged fifteen sa of inferior wheat and left them and took ten sa of Syrian wheat. This was also disapproved of; and was not halal. It resembled what was prohibited in the way of two sales in one sale. It was also included under the prohibition against buying two for one of the same sort of food. | The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35110 | Yahya related to me; that Malik said; The generally agreed on way of doing things among us about a man buying cloth in one city; and then taking it to another city to sell as a murabaha; is that he is not reckoned to have the wage of an agent; or any allowance for ironing; folding; straightening; expenses; or the rent of a house. As for the cost of transporting the drapery; it is included in the basic price; and no share of the profit is allocated to it unless the agent tells all of that to the investor. If they agree to share the profits accordingly after knowledge of it; there is no harm in that. Malik said; As for bleaching; tailoring; dyeing; and such things; they are treated in the same way as drapery. The profit is reckoned in them as it is reckoned in drapery goods. So if he sells the drapery goods without clarifying the things we named as not getting profit; and if the drapery has already gone; the transport is to be reckoned; but no profit is given. If the drapery goods have not gone the transaction between them is null and void unless they make a new mutual agreement on what is to be permitted between them. Malik spoke about an agent who bought goods for gold or silver; and the exchange rate on the day of purchase was ten dirhams to the dinar. He took them to a city to sell murabaha; or sold them where he purchased them according to the exchange rate of the day on which he sold them. If he bought them for dirhams and he sold them for dinars; or he bought them for dinars and he sold them for dirhams; and the goods had not gone then he had a choice. If he wished; he accepted to sell the goods and if he wished; he left them. If the goods had been sold; he had the price for which the salesman bought them; and the salesman was reckoned to have the profit on what they were bought for; over what the investor gained as profit. Malik said; If a man sells goods worth one hundred dinars for one hundred and ten; and he hears after that they are worth ninety dinars; and the goods have gone; the seller has a choice. If he likes; he has the price of the goods on the day they were taken from him unless the price is more than the price for which he was obliged to sell them in the first place; and he does not have more than that - and it is one hundred and ten dinars. If he likes; it is counted as profit against ninety unless the price his goods reached was less than the value. He is given the choice between what his goods fetch and the capital plus the profit; which is ninety-nine dinars. Malik said; If someone sells goods in murabaha and he says; It was valued at one hundred dinars to me. Then he hears later on; that it was worth one hundred and twenty dinars; the customer is given the choice. If he wishes; he gives the salesman the value of the goods on the day he took them; and if he wishes; he gives the price for which he bought them according to the reckoning of what profit he gives him; as far as it goes; unless that is less than the price for which he bought them; for he should not give the owner of the goods a loss from the price for which he bought them because he was satisfied with that. The owner of the goods came to seek extra; so the buyer has no argument against the salesman in that to make a reduction from the first price for which he bought it according to the list of contents. | The Chapter on Financial Transaction And Lands in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35111 | Malik spoke about what was done among them in the case of a group of people who bought goods; drapery or slaves; and a man heard about it and said to one of the group; I have heard the description and situation of the drapery goods you bought from so-and-so. Shall I give you such-and-such profit to take over your portion? This person agreed; and the man gave him the profit and became a partner in his place. When he looked at the purchase; he saw that it was ugly and found it too expensive. Malik said; It is obliged on him and there is no choice in it for him if he bought it according to a list of contents and the description was well-known. Malik spoke about a man who had drapery goods sent to him; and salesmen came to him and he read to them his list of contents and said; In each bag is such-and-such a wrap from Basra and such-and-such a light wrap from Sabir. Their size is such-and-such; and he named to them types of drapery goods by their sort; and he said; Buy them from me according to this description. They bought the bags according to what he described to them; and then they bought them and found them too expensive and regretted it. Malik said; The sale is binding on them; if the goods agree with the list of contents on which he sold them. Malik said; This is the way of doing things which people still use today. They permit the sale among them when the goods agree with the list of contents and are not different from it. | The Chapter on Financial Transactions And Sales in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35113 | Malik 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-017-001-35338 | Yahya related to me from Malik that he had asked Ibn Shihab about a man who had a slave-girl as a wife; and then he bought her; and divorced her once. He said; She is halal for him by the possession of the right hand as long as he does not make his divorce irrevocable. If he irrevocably divorces her; she is not halal for him by the possession of the right hand until she has married another husband. Malik said that if a man rnarried a female slave and then she had a child by him; and then he bought her; she was not an umm walad for him because of the child born to him while she belonged to another; until she had had a child by him while she was in his possession after he had purchased her. Malik said; If he buys her and she is pregnant by him and she then gives birth while she belongs to him; she is his umm walad by that pregnancy; according to what we think; and Allah knows best. | The Chapter on Financial Transaction And Charity in HodHood Indexing, The Book of Suckling in Muwata Malik |
Template:Word Definition Word Association Template
Template:Word Definition Word Rules Template
