Harm

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Harm Completed Form

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


Harm Dictionary Definition

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Harm in Wikipedia

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Harm References or Citations

In Quran

Quran SuratSura and AyahPolaritySura ClassificationSura SequenceRelated SubjectsAyah TextEnglish Translation
Surat AlQasas Ayah 32Surat AlQasas-0.5445Pharaoh chief, Rebelli wick, White stain, Close side, Bosom white, Stain harm, Draw close, Side guard, Lord pharaoh, Harm draw, Guard fear, Fear credenti, Move bosom, Credenti lord, Chief rebelliاسْلُكْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَانِ مِنْ رَبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ"Move thy hand into thy bosom, and it will come forth white without stain (or harm), and draw thy hand close to thy side (to guard) against fear. Those are the two credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a people rebellious and wicked."
Surat AlNaml Ayah 12Surat AlNaml-0.4844White stain, Bosom white, Stain harm, Rebelli transgress, M sign, Pharaoh rebelli, Harm sign, Wilt pharaoh, Sign wiltوَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ فِي تِسْعِ آيَاتٍ إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ"Now put thy hand into thy bosom, and it will come forth white without stain (or harm): (these are) among the nine Signs (thou wilt take) to Pharaoh and his people: for they are a people rebellious in transgression."
Surat AlAnbiya Ayah 66Surat AlAnbiya-0.4455Worship harm, Abraham worshipقَالَ أَفَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ(Abraham) said, "Do ye then worship, besides Allah, things that can neither be of any good to you nor do you harm?
Surat Saba Ayah 42Surat Saba-0.4354Tast penalti, Penalti fire, Profit harm, Dai power, Wrongdoers tast, Harm wrongdoers, Harm wrong, Power profitفَالْيَوْمَ لَا يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَفْعًا وَلَا ضَرًّا وَنَقُولُ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ النَّارِ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَSo on that Day no power shall they have over each other, for profit or harm: and We shall say to the wrong-doers, "Taste ye the Penalty of the Fire, - the which ye were wont to deny!"
Surat AlHujurat Ayah 6Surat AlHujurat-0.37106Wick person, Unwittingly full, Full repent, Harm unwittingly, Ascertain truth, News ascertain, Truth harm, Person newsيَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَO ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done.
Surat Ta Ha Ayah 22Surat Ta Ha-0.3241Close side, Draw close, Side white, Harm stain, Shining harm, White shiningوَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَى"Now draw thy hand close to thy side: It shall come forth white (and shining), without harm (or stain), - as another Sign, -
Surat AlAnam Ayah 104Surat AlAnam-0.367Blind harm, Soul blind, Harm watch, Ey soul, Watch do, Open ey, Proof open, Lord proofقَدْ جَاءَكُمْ بَصَائِرُ مِنْ رَبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَمَنْ عَمِيَ فَعَلَيْهَا وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ"Now have come to you, from your Lord, proofs (to open your eyes): if any will see, it will be for (the good of) his own soul; if any will be blind, it will be to his own (harm): I am not (here) to watch over your doings."
Surat AlImran Ayah 177Surat AlImran-0.289Grievou punish, Unbelief price, Harm grievou, Price faith, Purchas unbeliefإِنَّ الَّذِينَ اشْتَرَوُا الْكُفْرَ بِالْإِيمَانِ لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَلَهُمْ عَذَابٌ أَلِيمٌThose who purchase Unbelief at the price of faith, - not the least harm will they do to Allah, but they will have a grievous punishment.
Surat AlTaubah Ayah 39Surat AlTaubah-0.19113Grievou penalty, Punish grievou, Penalty harm, Harm power, Unless punishإِلَّا تَنْفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْئًا وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌUnless ye go forth, He will punish you with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For Allah hath power over all things.
Surat Alaaraf Ayah 19Surat Alaaraf-0.1537Wife garden, Approach tree, Run harm, Harm transgress, Adam dwell, Tree run, Dwell wife, Garden enjoi, Enjoi approachوَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ"O Adam! dwell thou and thy wife in the Garden, and enjoy (its good things) as ye wish: but approach not this tree, or ye run into harm and transgression."
Surat AlBaqara Ayah 102Surat AlBaqara-0.1387Harm profit, Sell souls, Mean sow, Harut marut, Permiss learn, Blasphem solomon, Knew buyer, Angel harut, Such trial, Souls knew, Gave fals, Babylon angel, Share happi, Happi hereaft, Magic babylon, Solomon blasphem, Fals power, Blasphem learn, Vile price, Power solomon, Price sell, Wife harm, Learn harm, Evil gave, Taught such, Sow discord, Teach magic, Magic share, Solomon evil, Learn mean, Buyer magic, Evil teach, Marut taught, Profit knew, Hereaft vile, Discord wife, Trial blasphemوَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنْفُسَهُمْ لَوْ كَانُوا يَعْلَمُونَThey followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!
Surat AlBaqara Ayah 35Surat AlBaqara-0.1387Wife garden, Approach tree, Run harm, Harm transgress, Adam dwell, Tree run, Dwell wife, Eat bounti, Bounti approach, Garden eatوَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَWe said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression."
Surat AlRaad Ayah 16Surat AlRaad-0.1196Heaven earth, Depth dark, Creat creat, Power harm, Earth worship, Assign partner, Partner creat, Suprem irresist, Worship protector, Sustain heaven, Created creation, Equal depth, Equal light, Light assign, Lord sustain, Dark equal, Creator suprem, Blind equal, Harm blind, Protector power, Created creat, Creat created, Similar creator, Creation similarقُلْ مَنْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهُ قُلْ أَفَاتَّخَذْتُمْ مِنْ دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنْفُسِهِمْ نَفْعًا وَلَا ضَرًّا قُلْ هَلْ يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُSay: "Who is the Lord and Sustainer of the heavens and the earth?" Say: "(It is) Allah." Say: "Do ye then take (for worship) protectors other than Him, such as have no power either for good or for harm to themselves?" Say: "Are the blind equal with those who see? Or the depths of darkness equal with light?" Or do they assign to Allah partners who have created (anything) as He has created, so that the creation seemed to them similar? Say: "Allah is the Creator of all things: He is the One, the Supreme and Irresistible."
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 AlBaqara Ayah 282Surat AlBaqara0.02587Fear lord, Trust fear, Trust trust, Reduc write, Harm harm, Heart taint, Sin knoweth, Suffer harm, Fix period, Wicked fear, Journey scribe, Truste faithfulli, Trust truste, Evid conceal, Taint sin, Discharg trust, Possess serv, Lord conceal, Scribe pledg, Juster sight, Pledg possess, Deposit trust, Serv deposit, Conceal evid, Faithfulli discharg, Dictat faithfully, Sight suitabl, Teach acquaint, Scribe wit, Blame reduc, Refus ha, Write contract, Liabl mental, Himself dictate, Ha taught, Deal transact, Carri spot, Futur period, Faithfully witnesses, Weak unabl, Women choose, Evid disdain, Commerci contract, Lord diminish, Choose witnesses, Wit commerci, Witnesses errs, Futur oblig, Oblig fix, Witnesses women, Errs remind, Fear teach, Evidence conveni, Period juster, Prevent doubt, Disdain reduc, Ow parti, Liabil dictate, Wit suffer, Suitabl evid, Remind wit, Unabl himself, Faithfulli parti, Spot blame, Dictate guardian, Involv futur, Period reduc, Conveni prevent, Incur liabil, Harm wicked, Scribe refus, Wit refus, Write scribe, Transact involv, Taught incur, Parti liabl, Call evid, Diminish aught, Write wit, Doubt transact, Aught ow, Scribe faithfulli, Parti scribe, Acquaint journey, Contract scribe, Suitabl evidence, Transact carri, Deficient weak, Contract futur, Guardian dictat, Mental deficient, Refus call, Dictate fearيَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى فَاكْتُبُوهُ وَلْيَكْتُبْ بَيْنَكُمْ كَاتِبٌ بِالْعَدْلِ وَلَا يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَنْ تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَى وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا وَلَا تَسْأَمُوا أَنْ تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَى أَجَلِهِ ذَلِكُمْ أَقْسَطُ عِنْدَ اللَّهِ وَأَقْوَمُ لِلشَّهَادَةِ وَأَدْنَى أَلَّا تَرْتَابُوا إِلَّا أَنْ تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ وَإِنْ تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌO ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Good that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And Allah knoweth all that ye do.
Surat Alaaraf Ayah 160Surat Alaaraf0.06637Harm soul, Harm harm, Spring group, Strike rock, Gush spring, Provid rebel, Knew gave, Manna quails, Quails provid, Gave shade, Staff gush, Group knew, Rock staff, Manna quail, Shade cloud, Clouds manna, Mose inspiration, Mose inspir, Divid tribe, Nation direct, Direct mose, Shade clouds, Inspiration thirsti, Ask strike, Thirsti ask, Tribe nationوَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا وَأَوْحَيْنَا إِلَى مُوسَى إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَWe divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "Strike the rock with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls.
Surat AlAnam Ayah 71Surat AlAnam0.08967Lord world, Receiv guidanc, Guid path, Lord worlds, Guidanc guid, Guidanc guidanc, Guidance direct, Fool wander, Friend calling, Direct submit, Heel receiv, Vainli guid, Wander bewild, Evil fool, Bewild earth, Earth friend, Submit lord, Guidanc guidanceقُلْ أَنَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَى أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَSay: "Shall we indeed call on others besides Allah, - things that can do us neither good nor harm, - and turn on our heels after receiving guidance from Allah? - like one whom the evil ones have made into a fool, wandering bewildered through the earth, his friends calling, come to us', (vainly) guiding him to the path." Say: "Allah's guidance is the (only) guidance, and we have been directed to submit ourselves to the Lord of the worlds;-
Surat AlImran Ayah 195Surat AlImran0.1489River flow, Garden river, Admit garden, Male femal, Presenc reward, Lord accept, Suffer harm, Blot iniquities, Therefrom suffer, Suffer lost, Presenc presenc, Answer never, Blot iniqu, Accept answer, Reward presenc, Homes driven, Driven therefrom, Femal members, Never suffer, Left home, Harm fought, Fought slain, Left homes, Iniquities admit, Members left, Lost male, Verily blotفَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثَى بَعْضُكُمْ مِنْ بَعْضٍ فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ثَوَابًا مِنْ عِنْدِ اللَّهِ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِAnd their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain, - verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards."
Surat AlImran Ayah 176Surat AlImran0.1489Portion hereaft, Rush headlong, Headlong unbelief, Griev rush, Hereafter punish, Plan portion, Unbelief harm, Portion hereafterوَلَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ إِنَّهُمْ لَنْ يَضُرُّوا اللَّهَ شَيْئًا يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌLet not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah: Allah's plan is that He will give them no portion in the Hereafter, but a severe punishment.
Surat Alaaraf Ayah 188Surat Alaaraf0.1437Glad tide, Power harm, Bringer glad, Evil touch, Knowledg unseen, Harm willeth, Touch warner, Unseen multipli, Warner bringer, Tide faith, Willeth knowledg, Multipli evilقُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَSay: "I have no power over any good or harm to myself except as Allah willeth. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me: I am but a warner, and a bringer of glad tidings to those who have faith."
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In Hadith Text Books

Harm In Sahih AlBukhari

Hadith PageArabic TextEnglish TranslationBook and Chapter
SahihAlBukhari-017-001-2071Narrated Abdullah Bin Amr Bin AlAs: While the Prophet ﷺ was delivering a sermon on the Day Of AlNahr i.e.; 10th Dhu AlHijja-Day of slaughtering the sacrifice ; a man got up saying; I thought; O Allah Messenger ﷺ ; such-and-such a thing was to be done before such-and-such a thing. Another man got up; saying; O Allah Messenger ﷺ ! As regards these three acts of Hajj ; thought so-and-so. The Prophet ﷺ said; Do; and there is no harm; concerning all those matters on that day. And so; on that day; whatever question he was asked; he said; Do it; do it; and there is no harm therein.The Chapter on Communication The Prophet Asking The Companions in HodHood Indexing, Chapter on If someone does something against his oath due to forgetfulness in Sahih AlBukhari
SahihAlBukhari-017-001-2072Narrated Ibn Abbas: A man said to the Prophet while he was delivering a sermon on the Day Of AlNahr ; I have performed the Tawaf round the Kaba before the Rami throwing pebbles at the Jamra. The Prophet ﷺ said; There is no harm therein. Another man said; I had my head shaved before slaughtering the sacrifice. The Prophet ﷺ said; There is no harm. A third said; I have slaughtered the sacrifice before the Rami throwing pebbles at the Jamra. The Prophet ﷺ said; There is no harm.The Chapter on Throwing The Jamarat in HodHood Indexing, Chapter on If someone does something against his oath due to forgetfulness in Sahih AlBukhari
SahihAlBukhari-017-001-3345Narrated Abu AlDarda: While I was sitting with the Prophet; Abu Bakr came; lifting up one corner of his garment uncovering his knee. The Prophet ﷺ said; Your companion has had a quarrel. Abu Bakr greeted the Prophet ﷺ and said; O Allah Messenger ﷺ ! There was something i.e. quarrel between me and the Son of AlKhattab. I talked to him harshly and then regretted that; and requested him to forgive me; but he refused. This is why I have come to you. The Prophet ﷺ said thrice; O Abu Bakr! May Allah forgive you. In the meanwhile; Umar regretted his refusal of Abu Bakr excuse and went to Abu Bakr house and asked if Abu Bakr was there. They replied in the negative. So he came to the Prophet ﷺ and greeted him; but signs of displeasure appeared on the face of the Prophet ﷺ till Abu Bakr pitied Umar ; so he knelt and said twice; O Allah Messenger ﷺ ! By Allah! I was more unjust to him than he to me. The Prophet ﷺ said; Allah sent me as a Prophet to you people but you said to me ; You are telling a lie; while Abu Bakr said; He has said the truth; and consoled me with himself and his money. He then said twice; Wont you then give up harming my companion? After that nobody harmed Abu Bakr.The Chapter on Forgiveness And The Angles in HodHood Indexing, Chapter on If I were to take Khalil in Sahih AlBukhari
SahihAlBukhari-017-001-3497The Chapter on Wives And Relationship Pronouncing Dhiar in HodHood Indexing, Chapter on Forbidden to you for marriage are your mothers your daughters in Sahih AlBukhari
SahihAlBukhari-017-001-3963Narrated Ibn Abbas: The Prophet ﷺ paid a visit to a sick bedouin. The Prophet ﷺ when visiting a patient used to say; No harm will befall you! May Allah cure you! May Allah cure you! So the Prophet ﷺ said to the bedouin. No harm will befall you. May Allah cure you! The bedouin said; You say; may Allah cure me? No; for it is a fever which boils in the body of an old man; and will lead him to the grave. The Prophet ﷺ said; Yes; then may it be as you say.The Chapter on Debt And Creditors And Payments in HodHood Indexing, Chapter on The signs of Prophethood in Islam in Sahih AlBukhari
SahihAlBukhari-017-001-4160Narrated Abu Huraira: Abraham did not tell a lie except on three occasion. Twice for the Sake of Allah when he said; I am sick; and he said; I have not done this but the big idol has done it. The third was that while Abraham and Sarah his wife were going on a journey they passed by the territory of a tyrant. Someone said to the tyrant; This man i.e. Abraham is accompanied by a very charming lady. So; he sent for Abraham and asked him about Sarah saying; Who is this lady? Abraham said; She is my sister. Abraham went to Sarah and said; O Sarah! There are no believers on the surface of the earth except you and I. This man asked me about you and I have told him that you are my sister; so dont contradict my statement. The tyrant then called Sarah and when she went to him; he tried to take hold of her with his hand; but his hand got stiff and he was confounded. He asked Sarah. Pray to Allah for me; and I shall not harm you. So Sarah asked Allah to cure him and he got cured. He tried to take hold of her for the second time; but his hand got as stiff as or stiffer than before and was more confounded. He again requested Sarah; Pray to Allah for me; and I will not harm you. Sarah asked Allah again and he became alright. He then called one of his guards who had brought her and said; You have not brought me a human being but have brought me a devil. The tyrant then gave Hajar as a girl-servant to Sarah. Sarah came back to Abraham while he was praying. Abraham; gesturing with his hand; asked; What has happened? She replied; Allah has spoiled the evil plot of the infidel or immoral person and gave me Hajar for service. Abu Huraira then addressed his listeners saying; That Hajar was your mother; O Bani Ma-is-Sama i.e. the Arabs; the descendants of Ishmael; Hajar son.The Chapter on Allah And Prophets Abraham And Sarah in HodHood Indexing, Chapter on The Statement of Allah Taala And Allah did take Ibrahim as a Khalil in Sahih AlBukhari
SahihAlBukhari-017-001-5107Narrated Aisha: Hind bint Utba Abu Sufyan wife came and said; O Allah Messenger ﷺ ! Abu Sufyan is a miser. Is there any harm if I spend something from his property for our children? He said; there is no harm for you if you feed them from it justly and reasonably with no extravagance.The Chapter on Contracts And Disputes And Contracts in HodHood Indexing, Chapter on The retaliation of the oppressed person in Sahih AlBukhari
SahihAlBukhari-017-001-5585Narrated Hisham Ibn Urwa from his father who said: While I was a youngster; I asked Aisha the wife of the Prophet. What about the meaning of the Statement of Allah; Verily! the mountains AlSafa and AlMarwa; are among the symbols of Allah. So; it is not harmful if those who perform Hajj or Umra of the House Kaba at Mecca to perform the going Tawaf between them? 2.158 I understand from that that there is no harm if somebody does not perform the Tawaf between them. Aisha replied; No; for if it were as you are saying; then the recitation would have been like this: It is not harmful not to perform Tawaf between them. This verse was revealed in connection with the Ansar who used to assume the Ihram for the idol Manat which was put beside a place called Qudaid and those people thought it not right to perform the Tawaf of AlSafa and AlMarwa. When Islam came; they asked Allah Messenger ﷺ about that; and Allah revealed:- Verily! the mountains AlSafa and AlMarwa Are among the symbols of Allah. So; it is not harmful of those who perform Hajj or Umra of the House Kaba at Mecca to perform the going Tawaf between them. 2.158 Sufyan and Abu Muawiya added from Hisham from Aisha : The Hajj or Umra of the person who does not perform the going Tawaf between AlSafa and AlMarwa is incomplete in Allah sight.The Chapter on The Tawaf And Saei in HodHood Indexing, Chapter on The same ceremonies in Umra as in Hajj in Sahih AlBukhari
SahihAlBukhari-017-001-5776Narrated Urwa: I asked Aisha : How do you interpret the statement of Allah;. : Verily! the mountains AlSafa and AlMarwa are among the symbols of Allah; and whoever performs the Hajj to the Kaba or performs Umra; it is not harmful for him to perform Tawaf between them Safa and Marwa. 2.158. By Allah! it is evident from this revelation there is no harm if one does not perform Tawaf between Safa and Marwa. Aisha said; O; my nephew! Your interpretation is not true. Had this interpretation of yours been correct; the statement of Allah should have been; It is not harmful for him if he does not perform Tawaf between them. But in fact; this divine inspiration was revealed concerning the Ansar who used to assume lhram for worship ping an idol called Manat which they used to worship at a place called AlMushallal before they embraced Islam; and whoever assumed Ihram for the idol ; would consider it not right to perform Tawaf between Safa and Marwa. When they embraced Islam; they asked Allah Messenger ﷺ ﷺ regarding it; saying; O Allah Apostle! We used to refrain from Tawaf between Safa and Marwa. So Allah revealed: Verily; the mountains AlSafa and AlMarwa are among the symbols of Allah. Aisha added; Surely; Allah Apostle set the tradition of Tawaf between Safa and Marwa; so nobody is allowed to omit the Tawaf between them. Later on I Urwa told Abu Bakr Bin Abdulrahman of Aisha narration and he said; I have not heard of such information; but I heard learned men saying that all the people; except those whom Aisha mentioned and who used to assume lhram for the sake of Manat; used to perform Tawaf between Safa and Marwa. When Allah referred to the Tawaf of the Kaba and did not mention Safa and Marwa in the Quran; the people asked; O Allah Messenger ﷺ ! We used to perform Tawaf between Safa and Marwa and Allah has revealed the verses concerning Tawaf of the Kaba and has not mentioned Safa and Marwa. Is there any harm if we perform Tawaf between Safa and Marwa? So Allah revealed: Verily AlSafa and AlMarwa are among the symbols of Allah. Abu Bakr said; It seems that this verse was revealed concerning the two groups; those who used to refrain from Tawaf between Safa and Marwa in the Pre- Islamic Period of ignorance and those who used to perform the Tawaf then; and after embracing Islam they refrained from the Tawaf between them as Allah had enjoined Tawaf of the Kaba and did not mention Tawaf of Safa and Marwa till later after mentioning the Tawaf of the Kaba.The Chapter on The Tawaf And Saei in HodHood Indexing, Chapter on The Tawaf Sai between AlSafa and AlMarwa in Sahih AlBukhari
SahihAlBukhari-017-001-5850Narrated Ibn Abbas: The Prophet ﷺ was asked about a person who had his head shaved before slaughtering his Hadi or other similar ceremonies of Hajj. He replied; There is no harm; there is no harm.The Chapter on Shaving The Head And Aljamarat in HodHood Indexing, Chapter on Slaughtering before having ones head shaved in Sahih AlBukhari
SahihAlBukhari-017-001-5851Narrated Ibn Abbas: A man said to the Prophet ﷺ I performed the Tawaf AlIfada before the Rami throwing pebbles at the Jamra. The Prophet ﷺ replied; There is no harm. The man said; I had my head shaved before slaughtering. The Prophet ﷺ replied; There is no harm. He said; I have slaughtered the Hadi before the Rami. The Prophet ﷺ replied; There is no harm.The Chapter on Animal Sacrifice And Shaving The Head In Alhajj in HodHood Indexing, Chapter on Slaughtering before having ones head shaved in Sahih AlBukhari
SahihAlBukhari-017-001-5852Narrated Ibn Abbas: The Prophet ﷺ was asked by a man who said; I have done the Rami in the evening. The Prophet ﷺ replied; There is no harm in it. Another man asked; I had my head shaved before the slaughtering. The Prophet ﷺ replied; There is no harm in it.The Chapter on Facts And The Companions in HodHood Indexing, Chapter on Slaughtering before having ones head shaved in Sahih AlBukhari
SahihAlBukhari-017-001-5864Narrated Ibn Abbas: The Prophet ﷺ was asked as regards the ceremonies of Hajj at Mina on the Day Of AlNahr and he replied that there was no harm. Then a man said to him; I got my head shaved before slaughtering. He replied; Slaughter now and there is no harm in it. Another man said; I did the Rami of the Jimar after midday. The Prophet ﷺ replied; There was no harm in it.The Chapter on Animal Sacrifice And Shaving The Head In Alhajj in HodHood Indexing, Chapter on Rami of the Jamra after Maghrib or head shaved before slaughtering the Hadi in Sahih AlBukhari
SahihAlBukhari-017-001-5865Narrated Abdullah Bin Amr: Allah Messenger ﷺ stopped for a while near the Jimar at Mina during his last Hajj and the people started asking him questions. A man said; Ignorantly I got my head shaved before slaughtering. The Prophet replied; Slaughter now and there is no harm in it. Another man said; Unknowingly I slaughtered the Hadi before doing the Rami. The Prophet ﷺ said; Do Rami now and there is no harm in it. So; on that day; when the Prophet ﷺ was asked about anything about the ceremonies of Hajj done before or after its stated time his reply was; Do it now and there is no harm.The Chapter on Animal Sacrifice And Shaving The Head In Alhajj in HodHood Indexing, Chapter on To give religious verdicts while riding an animal in Sahih AlBukhari
SahihAlBukhari-017-001-5866Narrated Abdullah Bin Amr Bin AlAs: I witnessed the Prophet ﷺ when he was delivering the sermon on the Day Of AlNahr. A man stood up and said; I thought that such and such was to be done before such and such. I got my hair shaved before slaughtering. Another said ; I slaughtered the Hadi before doing the Rami. So; the people asked about many similar things. The Prophet ﷺ said; Do it now and there is no harm in all these cases. Whenever the Prophet ﷺ was asked about anything on that day; he replied; Do it now and there is no harm in it.The Chapter on Animal Sacrifice And Shaving The Head In Alhajj in HodHood Indexing, Chapter on To give religious verdicts while riding an animal in Sahih AlBukhari
SahihAlBukhari-017-001-6139Narrated Abdullah Bin Amr Bin AlAas: Allah Messenger ﷺ stopped for a while near the Jimar at Mina during his last Hajj for the people and they were asking him questions. A man came and said; I forgot and got my head shaved before slaughtering the Hadi sacrificing animal. The Prophet ﷺ said; There is no harm; go and do the slaughtering now. Then another person came and said; I forgot and slaughtered the camel before Rami throwing of the pebbles at the Jamra. The Prophet ﷺ said; Do the Rami now and there is no harm. The narrator added: So on that day; when the Prophet ﷺ was asked about anything as regards the ceremonies of Hajj performed before or after its due time; his reply was: Do it now and there is no harm.The Chapter on Shaving The Head And Aljamarat in HodHood Indexing, Chapter on To give a religious verdict while riding an animal or standing on anything else in Sahih AlBukhari
SahihAlBukhari-017-001-6140Narrated Ibn Abbas: Somebody said to the Prophet during his last Hajj ; I did the slaughtering before doing the Rami. The Prophet ﷺ beckoned with his hand and said; There is no harm in that. Then another person said. I got my head shaved before offering the sacrifice. The Prophet ﷺ beckoned with his hand saying; There is no harm in that.The Chapter on Animal Sacrifice And Shaving The Head In Alhajj in HodHood Indexing, Chapter on Whoever gave a religious verdict by beckoning or by nodding in Sahih AlBukhari
SahihAlBukhari-017-001-6814Narrated Urwa: I said to Aisha; the wife of the Prophet; and I was at that time a young boy; How do you interpret the Statement of Allah: Verily; Safa and Marwa i.e. two mountains at Mecca are among the Symbols of Allah. So it is not harmful of those who perform the Hajj to the House of Allah or perform the Umra; to ambulate Tawaf between them. In my opinion it is not sinful for one not to ambulate Tawaf between them. Aisha said; Your interpretation is wrong for as you say; the Verse should have been: So it is not harmful of those who perform the Hajj or Umra to the House; not to ambulate Tawaf between them. This Verse was revealed in connection with the Ansar who during the Pre-Islamic Period used to visit Manat i.e. an idol after assuming their Ihram; and it was situated near Qudaid i.e. a place at Mecca ; and they used to regard it sinful to ambulate between Safa and Marwa after embracing Islam. When Islam came; they asked Allah Messenger ﷺ about it; whereupon Allah revealed:- Verily; Safa and Marwa i.e. two mountains at Mecca are among the Symbols of Allah. So it is not harmful of those who perform the Hajj of the House of Allah or perform the Umra; to ambulate Tawaf between them. 2.158The Chapter on The Tawaf And Saei 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-017-001-17125The Chapter on Ignorance And Knowledge in HodHood Indexing, Chapter on 5B in Sahih Muslim
SahihMuslim-017-001-17194Aisha reported that Hind came to Allah Apostle ﷺ and said: Messenger of Allah; by Allah; there was no other household upon the surface of the earth than your household about which I cherished Allah bringing disgrace upon it; and now there is no other household upon the surface of the earth than your household about which I cherish Allah granting it honour. Allah Apostle ﷺ said: It is so; by Him in Whose Hand is my life She said: Allah Messenger; Abu Sufyan is a niggardly person. Is there any harm for me if I spend upon his children out of his wealth without his permission? Thereupon Allah Apostle ﷺ said: There is no harm for you if you spend upon them what is reasonable.The Chapter on Enemies And Groups And Household in HodHood Indexing, Chapter on 4 in Sahih Muslim
SahihMuslim-017-001-18329Abu Nadra reported: I asked Ibn Abbas Allah be pleased with them about the conversion of gold and silver for silver and gold. We said: Is it hand to hand exchange? I said: Yes. whereupon he said: There is no harm in it. I informed Abu Saeed about it; telling him that I had asked Ibn Abbas about it and he said: Is it hand to hand exchange? I said: Yes; whereupon he said: There is no harm in it. He the narrator said; or he said like it: We will soon write to him; and he will not give you this fatwa religious verdict. He said: By Allah; someone of the boy-servants of Allah Messenger ﷺ brought dates; but he refused to accept them on the plea that those did not seem to be of the dates of our land. He said: Something had happened to the dates of our land; or our dates. So I got these dates in exchange by giving excess of the dates of our land ; whereupon he said: You made an addition for getting the fine dates in exchange which tantamounts; to interest; dont do that in future. Whenever you find some doubt as regards the deteriorating quality of your dates; sell them; and then buy the dates that you like.The Chapter on Food And Dates in HodHood Indexing, Chapter on 18 in Sahih Muslim
SahihMuslim-017-001-19542Khaula bint Hakim Sulamiya reported: I heard Allah Messenger ﷺ as saying: When any one of you stays at a place; he should say: I seek refuge in the Perfect Word of Allah from the evil of that He created. Nothing would then do him any harm until he moves from that place. Abu Huraira reported that a person came to Allah Messenger ﷺ and said: Allah Messenger; I was stung by a scorpion during the night. Thereupon he said: Had you recited these words in the evening: I seek refuge in the Perfect Word of Allah from the evil of what He created; it would not have done any harm to you.The Chapter on in HodHood Indexing, Chapter on 16 in Sahih Muslim
SahihMuslim-017-001-20151Abu Huraira reported Allah Messenger ﷺ as saying: Prophet Ibrahim ﷺ never told a lie but only thrice: two times for the sake of Allah for example; his words : I am sick; and his words: But it was the big one amongst them which has done that and because of Sara his wife. He had come in a land inhabited by haughty and cruel men along with Sara. She was very good-looking amongst the people; so he said to her: If these people were to know that you are my wife they would snatch you away from me; so if they ask you tell them that you are my sister and in fact you are my sister in Islam; and I do not know of any other Muslim in this land besides I and you. And when they entered that land the tyrants came to see her and said to him the king : There comes to your land a woman; whom you alone deserve to possess; so he the king sent someone towards her and she was brought to him; and Ibrahim ﷺ stood in prayer. When she visited him the tyrant king came he could help but stretch his hand towards her and his hand was tied up. He said: Supplicate to Allah so that He may release my hand and I will do no harm to you. She did that and the man repeated the same highhandedness and his hand was again tied up more tightly than on the first occasion. He said the same thing to her again; and she again did that supplicated ; but he repeated the same highhandedness and his hands were tied up more tightly than on the previous occasion. He then again said: Supplicate your Lord so that He may set my hand free; by Allah I shall do no harm to you. She did and his hand was freed. Then he called the person who had brought her and said to him: You have brought to me the satan and you have not brought to me a human being; so turn them out from my land; and he gave Hajar as a gift to her. She returned along with Hajar and when Ibrahim ﷺ saw her; he said: How have you returned? She said: With full safety have I returned. Allah held the hand of that debauch and he gave me a maid-servant. Abu Huraira said: O sons of the rain of the sky; she is your mother.The Chapter on Hand Gestures Stretching in HodHood Indexing, Chapter on 41 in Sahih Muslim
SahihMuslim-017-001-21372Hanzala Bin Qais AlAnsri reported: I asked Rafi Bin Khadeej about the renting of land for gold and silver; whereupon he said: There is no harm in it for the people let out land situated near canals and at the ends of the streamlets or portion of fields. But it so happened that at times this was destroyed and that was saved. whereas on other occasions this portion was saved and the other was destroyed and thus no rent was payable to the people who let out lands but for this one which was saved. It was due to this that he the Holy Prophet prohibited it. But if there is something definite and reliable e. g. money. there is no harm in it.The Chapter on Live Stock Milk And Graze in HodHood Indexing, Chapter on 19 in Sahih Muslim
SahihMuslim-017-001-21712Abu Saeed AlKhudri Allah be pleased with him reported that Allah Apostle ﷺ was asked about azl; whereupon he said: There is no harm if you do not do that; for it the birth of the child is something ordained. Muhammad one of the narrators said: The words La alaykum there is no harm implies its Prohibition.The Chapter on Knowledge In Religion in HodHood Indexing, Chapter on 22 in Sahih Muslim
SahihMuslim-017-001-21730Saad Bin Abu Waqqas Allah be pleased with him reported that a person came to Allah Messenger ﷺ and said: I do azi with my wife. Thereupon Allah Messenger ﷺ said: Why do you do that? The person said: I fear harm to her child or her children. Thereupon Allah Messenger way ﷺ said: If that were harmful it would harm the Persians and the Greeks.The Chapter on Rain And Clouds And Friday Khutba in HodHood Indexing, Chapter on 24 in Sahih Muslim
SahihMuslim-017-001-22993The Chapter on The Tawaf And Saei in HodHood Indexing, Chapter on 43 in Sahih Muslim
SahihMuslim-017-001-22994Hisham Bin Urwa narrated on the authority of his father who reported: I said to Aisha: I do not see any harm to me if I do not circumambulate betweez AlSafa and AlMarwa. She said: On what ground do you say so? I said: Since Allah; the Exalted and Majestic; says: Verily AlSafa and AlMarwa are among the Signs of Allah. It your assertion were correct ; it would have been said like this: There is no harm for him; that he should not circumambulate between them. It this verse has been revealed about the people of Ansar. Whenever they pronounced the Talbiya; they pronounced it in the name of AlManat during the Days of Ignorance; so they thought that it was not permissible for them for the Muslims to circumambulate between and AlMarwa. When they the Muslims came with Allah Apostle may peace he upon him for Hajj; they mentioned it to him. So Allah; the Exalted and Majestic; revealed this verse. By my life; Allah will not complete the Hajj of one who has not circumambulated between AlSafa and AlMarwa.The Chapter on The Tawaf And Saei in HodHood Indexing, Chapter on 43 in Sahih Muslim
SahihMuslim-017-001-23068Abdullah Bin Amr Bin AlAs said that Allah Messenger ﷺ stopped during the Farewell Pilgrimage at Mina for people who had something to ask. A man came and said: Messenger of Allah; being ignorant. I shaved before sacrificing; whereupon he the Holy Prophet said: Now sacrifice the animal and there is no harm for you. Then another man came and he said: Messenger of Allah; being ignorant; I sacrificed before throwing the pebbles; whereupon he the Holy Prophet said: Now throw the pebbles; and there is no harm for you. Allah Messenger ﷺ was not asked about anything which had been done before or after its proper time but he said: Do it; and no harm is there for you.The Chapter on Throwing Pebbles in HodHood Indexing, Chapter on 57 in Sahih Muslim
SahihMuslim-017-001-23069Abdullah Bin Amr Bin AlAs Allah be pleased with them reported: Allah Messenger ﷺ stopped while riding his camel and the people began to ask him. One of the inquirers said: Messenger of Allah; I did not know that pebbles should be thrown before sacrificing the animal; and by mistake I sacrificed the animal before throwing pebbles; whereupon Allah Messenger ﷺ said: Now throw pebbles and there is no harm in it. Then another person came saying: I did not know that the animal was to be sacrificed before shaving; but I got myself shaved before sacrificing the animal; whereupon he the Holy Prophet said: Sacrifice the animal now and there is no harm in it. He the narrator said: I did not hear that anything was asked on that day shout a matter which a person forgot and could not observe the sequence or anything like it either due to forgetfulness or ignorance; but Allah Messenger ﷺ said about that : Do it; there is no harm in it.The Chapter on Throwing And Quraish in HodHood Indexing, Chapter on 57 in Sahih Muslim
SahihMuslim-017-001-23073Adullah Bin Amr Bin AlAs Allah be pleased with him reported that a person came to Allah Apostle ﷺ and said: I got my head shaved before sacrificing the; animal; whereupon be the Holy Prophet said: Sacrifice the animal now ; there is no harm in it. He the person said : I sacripced the animal before throwingpebbles. whereupon he said: Throw pebbles now ; there is no harm in it.The Chapter on Animal Sacrifice And Shaving The Head In Alhajj in HodHood Indexing, Chapter on 57 in Sahih Muslim
SahihMuslim-017-001-23075Abdullah Bin Amr Bin AlAs Allah be pleased with them said: As Allah Messenger may peace beupon him was standing near the jamra; a person came to him on the Day Of AlNahr and said: Messenger of Allah; I got my head shaved before throwing pebbles; whereupon he the Holy Prophet said: Throw pebbles now ; there is no harm in it. Another man then came and said: I have sacrificed before throwing the stones. He said: Throw stones now and there is no harm. Another came to him and said: I have observed the circumambulation of Ifada of the House before throwing pebbles. He said: Throw pebbles now ; there is no harm in it; He the narrator said: I did not see that he the Holy Prophet was asked about anything on that day; but he said: Do; and there is no harm in it.The Chapter on Throwing Pebbles in HodHood Indexing, Chapter on 57 in Sahih Muslim
SahihMuslim-017-001-23271Abu Huraira reported Allah Messenger ﷺ as saying: He who intends to do harm to its people he meant Medina ; Allah would efface him as salt is dissolved in water. Ibn Hatim one of the narrators substituted the word harm for mischief.The Chapter on Obligations And Enjoining Charity in HodHood Indexing, Chapter on 89 in Sahih Muslim
SahihMuslim-017-001-23583Musa Bin Talha reported on the authority of his father: We used to say prayer and the animals moved in front of us. We mentioned it to the Messenger of Allah ﷺ and he said: If anything equal to the back of a saddle is in front of you; then what walks in front; no harm would come to him. Ibn Numair said: No harm would come whosoever walks in front.The Chapter on Sutra For Prayers General Topics in HodHood Indexing, Chapter on 47 in Sahih Muslim

In Sunan AlTermithi

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlTermithi-017-001-10062Narrated Abu Huraira: When the following was revealed: And warn your tribe of near kindred 26:214 the Messenger of Allah ﷺ gathered the families of the Quraish calling them one and all; he said: O people of the Quraish! Ransom yourselves from the Fire! I have no power to prevent harm or bring benefit to you before Allah! O people of Banu Abd Manaf! Ransom yourselves from the Fire! I have no power to prevent harm or bring benefit to you before Allah! O people of Banu Qusay! Ransom yourselves from the Fire! I have no power to prevent harm or bring benefit to you! O people of Banu Abd AlMuttalib! Ransom yourselves from the Fire! I have no power to prevent harm or bring benefit to you! O Fatimah bint Muhammad! Ransom yourself from the Fire! I have no power to prevent harm or bring benefit to you before Allah! All you have is the womb; and the kind relations that shall come of it.The Chapter on Assignments And Benefits in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi
SunanAlTermithi-017-001-10582Abu Sirmah narrated that the Messenger of Allah said: Whoever causes harm; Allah harms him; and whoever is harsh; Allah will be harsh with him.The Chapter on Peace And Ablution in HodHood Indexing, Chapter on What Has Been Related About Deception And Cheating in Sunan AlTermithi
SunanAlTermithi-017-001-7720The Chapter on Financial Transactions And Sales in HodHood Indexing, Chapter on What Has Been Related About It Being Disliked To Sell What One Does Not Have in Sunan AlTermithi
SunanAlTermithi-017-001-7729The Chapter on Precious Metals And Business Deals in HodHood Indexing, Chapter on What Has Been Related About Exchange in Sunan AlTermithi
SunanAlTermithi-017-001-7870The Chapter on Almaghazi And Ransoms in HodHood Indexing, Chapter on What Has Been Related About Killing Captives And Ransoming in Sunan AlTermithi
SunanAlTermithi-017-001-8407Ali Bin Abi Talib; may Allah be pleased with him; narrated: The Messenger of Allah stopped at Arafat and said: This is Arafat and it is a place of standing. And all of Arafat is a place for standing. Then he departed when the sun had set and took Usamah Bin Zaid as a companion rider; and he was motioning with his hand as was his custom; and the people were striking their camels on the right and the left to try and catch them; so he said: O you people! Be calmm. Then he came to Jama and performed the two Prayer there combined. When the morning came; he went to Quzah and stood there and said: This is Quzah; and it is a place of standing; and all of Jama is a place for standing. Then he departed until he arrived at Wadi Muhassir. Then he stuck his camel and she trotted until he passed the valley. Then he stopped and took AlFadl as a companion rider and went to the Jamrah to stone it. Then he went to AlManhar and said: This is AlManhar; and all of Mina is a place for sacrifice. A young girl from Khatham came to ask him for a verdict; she said: Indeed my father is an elderly man who has lived until Allah has made Hajj obligatory; so would he be rewarded if I perform Hajj for him? He said: Perform Hajj for your father. He said: And he turned the neck of AlFadl. So AlAbbas said: O Messenger of Allah! Why did you turn the neck of your cousin? He said: I saw a young man and a young woman; and they were not safe from Shaitan. A man came to him and said; O Messenger of Allah! I performed Tawaf AlIfadah before shaving. He said: Shave; and there is no harm - or: Clip and there is no harm He said: Someone else came and said: O Messenger of Allah! I did the sacrifice before stoning. So he said: Stone; and there is no harm. He said: Then he went to the House Kabah to perform Tawaf around it; then he went to Zamzam and said: O tribe of Abd AlMuttalib! If it were not that the people would rush upon you then I would remove it.The Chapter on Shaving The Head And Aljamarat in HodHood Indexing, Chapter on What Has Been Related About All of Arafat Is A Place For Standing in Sunan AlTermithi
SunanAlTermithi-017-001-8438Abdullah Bin Amr narrated: A man asked the Messenger of Allah: I shaved before slaughtering. So he said: Slaughter; and there is no harm. Another man asked him: I performed the sacrifice before stoning. He said: Stone; and there is no harm.The Chapter on Animal Sacrifice And Shaving The Head In Alhajj in HodHood Indexing, Chapter on What Has Been Related About One Who Shaved Before He Slaughtered Or Offered The Sacrifice Before He Stoned in Sunan AlTermithi
SunanAlTermithi-017-001-8904Narrated Abd AlMuttalib Bin Rabiah Bin AlHarith Bin Abd AlMuttalib: AlAbbas Bin Abd AlMuttalib entered upon the Messenger of Allah ﷺ in a state of anger while I was with him; so he said: What has angered you? He said: O Messenger of Allah; what is it with us and the Quraish; whenever they meet one another it is with glad faces; and when they meet us they meet us with other than that? He said: So the Messenger of Allah ﷺ became angry; until his face reddened; then he said: By the One in Whose Hand is my soul! Faith does not enter a man heart until he loves you for the sake of Allah; and for the sake of His Messenger. Then he said: O people! Whoever harms my uncle; he has harmed me; for indeed; a man uncle is not but the Sinw two or three palm trees will come from a single root; so each is called a Sinw. A man uncle is like that to his father. That is; he is like his father of his father.The Chapter on Love And Emotions Meeting Death in HodHood Indexing, The Book of Chapters on Virtues in Sunan AlTermithi
SunanAlTermithi-017-001-9008The Chapter on Love And Emotions Allah The Sublime in HodHood Indexing, The Book of Chapters on Virtues in Sunan AlTermithi
SunanAlTermithi-017-001-9013Narrated AlMiswar Bin Makhramah: While he was on the Minbar; I heard the Prophet ﷺ saying: Indeed Banu Hisham Bin AlMughirah asked me if they could marry their daughter to Ali Bin Abi Talib. But I do not allow it; I do not allow it; I do not allow it - unless Ali Bin Abi Talib wishes to divorce my daughter and marry their daughter; because she is a part of me. I am displeased by what displeases her; and I am harmed by what harms her.The Chapter on Day Of Alhajj in HodHood Indexing, The Book of Chapters on Virtues in Sunan AlTermithi
SunanAlTermithi-017-001-9015Narrated Abdullah Bin AlZubair: that Ali mentioned the daughter of Jahl for marriage ; and that reached the Prophet ﷺ so he said: Indeed Fatimah is but a part of me; I am harmed by what harms her and I am uncomfortable by what makes her uncomfortable.The Chapter on Funerals Martyrs And Alquran in HodHood Indexing, The Book of Chapters on Virtues in Sunan AlTermithi
SunanAlTermithi-017-001-9235Aban Bin Uthman said: I heard Uthman Bin Affan ra saying:The Messenger of Allah ﷺ said: There is no worshiper who says; in the morning of every day; and the evening of every night: In the Name of Allah; who with His Name; nothing in the earth or the heavens can cause harm; and He is the Hearing; the Knowing Bismillah; alladhi la ya<U+1E0D>urru maa ismihi shaiun fil-ar<U+1E0D>i wa la fis-sama; wa huwas-Samiul Alim three times; except that nothing shall harm him. And Aban had been stricken with a type of semi-paralysis; so a man began to look at him; so Aban said to him; What are you looking at? Indeed the Hadith is as I reported it to you; but I did not say it one day; so Allah brought about His decree upon me.The Chapter on Ramadan And Fasting Beginning Of The Month Of Ramdan in HodHood Indexing, Chapter on What Has Been Related About Supplication In The Morning And The Evening in Sunan AlTermithi
SunanAlTermithi-017-001-9504The Chapter on Good Deeds To Save Oneself From Hell Fire in HodHood Indexing, The Book of Chapters on the description of Paradise in Sunan AlTermithi
SunanAlTermithi-017-001-9693Rabiah Bin Yazid and Atiyah Bin Qais narrated from Atiyah AlSadi - and he was one of the Companions of the Prophet ﷺ - that the Messenger of Allah ﷺ said: The servant shall not reach the state of being among the Muttaqin until he leaves what there is no harm in out of caution for its harm.The Chapter on Debt And Creditors And Children in HodHood Indexing, The Book of Chapters on the description of the Day of Judgement AlRiqaq and AlWara in Sunan AlTermithi
SunanAlTermithi-017-001-9714Anas narrated that the Messenger of Allah s.a.w said: Indeed I have feared for the sake of Allah; such that no one has feared; and I have been harmed for the sake of Allah; such that no one has been harmed. Thirty days and nights have passed over me; and there was no food with Bilal and I forced something with a liver to eat; except what Bilal could conceal under his armpit.The Chapter on Love And Emotions And Faith in HodHood Indexing, The Book of Chapters on the description of the Day of Judgement AlRiqaq and AlWara in Sunan AlTermithi
SunanAlTermithi-017-001-9749Yahya Bin Wath-thab narrated: From a Shaikh among the Companions of the Prophet ﷺ ; I think it is from the Prophet ﷺ ; who said: Indeed when the Muslim mixes with the people and he is patient with their harm; he is better than the Muslim who does not mix with the people and is not patient with their harm.The Chapter on Idolaters And Infidels And Alquran in HodHood Indexing, The Book of Chapters on the description of the Day of Judgement AlRiqaq and AlWara in Sunan AlTermithi
SunanAlTermithi-017-001-9758Ibn Abbas narrated: I was behind the Prophet ﷺ one day when he said: O boy! I will teach you a statement: Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you. When you ask; ask Allah; and when you seek aid; seek Allah aid. Know that if the entire creation were to gather together to do something to benefit you- you would never get any benefit except that Allah had written for you. And if they were to gather to do something to harm you- you would never be harmed except that Allah had written for you. The pens are lifted and the pages are dried.The Chapter on Good Manners And Ghira in HodHood Indexing, The Book of Chapters on the description of the Day of Judgement AlRiqaq and AlWara in Sunan AlTermithi
SunanAlTermithi-017-001-9792Abu Huraira narrated that the Messenger of Allah S.A.W said: Indeed a man; and a woman; perform deeds in obedience to Allah for sixty years; then death presents itself to them; and they cause such harm in the will that the Fire becomes warranted for them.Then he recited: After payment of legacies he or she may have bequeathed or debts; without causing harm. This is a Commandment from Allah. up to His saying: That is the magnificent success.The Chapter on Debt And Creditors And Payments in HodHood Indexing, Chapter on What has been Related About Causing Harm With The Will in Sunan AlTermithi
SunanAlTermithi-017-001-9842Narrated AlZuhri: that Urqah said: I said to Aisha: I do not see anything wrong if someone does not go between AlSafa and AlMarwah; nor any harm if I do not go between them. She said: How horrible is what you have said O my nephew! The Messenger of Allah ﷺ would go between them; and the Muslims go between them. It was only that the people who assumed Ihram in the name of the false deity Mannah; which was in AlMushallal; would not go between AlSafa and AlMarwah. So; Allah Blessed and Most High revealed: So it is not a sin for those who perform Hajj or go Umrah to the House to go between them 2:158. And if it were as you say; then it would be: Then there is no harm on him if he does not go between them. AlZuhri said: I mentioned that to Abu Bakr Bin Abdulrahman Bin AlHarith Bin Hisham. He was surprised at that and he said: Indeed this is knowledge. I had heard some men among the people of knowledge saying that those Arabs who would not go between AlSafa and AlMarwah said; that going between these two rocks is a matter from Aljahiliyah. And others among the Ansar said: We have only been ordered with going around the House; we were not ordered to do so with AlSafa and AlMarwah. So Allah Most High revealed: Indeed AlSafa and AlMarwah are of the symbols of Allah... 2.158 Abu Bakr Bin Abdulrahman said: So I thought that it was revealed about these people; and those people.The Chapter on The Tawaf And Saei in HodHood Indexing, The Book of Chapters on Tafsir in Sunan AlTermithi

In Sunan AlNasai

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAlNasai-017-001-15876It was narrated that Mutarrif Bin Abdullah said: Imran Bin Hosain said to me: We performed Tamattu with the Messenger of Allah ﷺ.Abu Abdulrahman AlNasai said: There are three named Ismail Bin Muslim; this is one of them; and there is no harm in him. And Shaikh Ismail Bin Muslim who reports from Abu Tufail; there is no harm in him. And Ismail Bin Muslim who reports from AlZuhri and AlHasan; he is abandoned in Hadith.Chapter on Qiran in Sunan AlNasai
SunanAlNasai-017-001-16216It was narrated that Ibn abbas said: The Mesenger of Allah was asked questions during the days of Mina and he said: There is no harm. A man said: I shaved my head before offering the sacrifice. He said: There is no harm. Another man said: I stoned the Majarat after evening came. He said: There is no harm.The Chapter on Gifts And Life in HodHood Indexing, Chapter on Stoning The Jamarat aFter Evening Comes in Sunan AlNasai


In Sunan Abu Dawoud

Hadith PageArabic TextEnglish TranslationBook and Chapter
SunanAbuDawoud-017-001-24958Narrated Abdullah Ibn Masud: When the Messenger of Allah ﷺ recited the tashahhud....He then narrated the same tradition. In this version after the word and His Apostle he added the words: He has sent him in truth as a bearer of glad tidings and a warner before the Hour. He who obeys Allah and His Prophet is on the right path; and he who disobeys them does not harm anyone except himself; and he does not harm Allah to the least.The Chapter on Obligations And Enjoining Charity in HodHood Indexing, Chapter on Regarding A Sermon For The Marriage in Sunan Abu Dawoud
SunanAbuDawoud-017-001-25648Narrated Ibn Abbas: The Prophet ﷺ was asked about rites of Hajj on the day of stay at Mina. He said: No harm. A man asked him: I got myself shaved before I slaughtered. He said: Slaughter; there is no harm. He again asked: The evening came but I did not throw stones at the jamrah. He replied: Throw stones now ; there is no harm.The Chapter on Throwing And Quraish in HodHood Indexing, Chapter on Regarding Trimming Short And Shaving The Hair in Sunan Abu Dawoud
SunanAbuDawoud-017-001-25679Abd Allaah Bin Amr Bin AlAs said The Apostle of Allaah ﷺ stopped during the Farewell Pilgrimage at Mina; as the people were to ask him about the rites of Hajj. A man came and said Apostle of Allaah being ignorant; I shaved before sacrificing. The Apostle of Allaah ﷺ replied Sacrifice; for no harm will come. Another man came and said Apostle of Allaah ﷺ ; being ignorant; I sacrificed before throwing the pebbles. He replied Throw them for no harm will come. He the Prophet was not asked about anything which had been done before or after its proper time without saying Do it; for no harm will come.The Chapter on Shaving The Head And Aljamarat in HodHood Indexing, Chapter on Regarding Someone Who Did An Act Before Its Time During Hajj in Sunan Abu Dawoud
SunanAbuDawoud-017-001-25680Usamah Bin Sharik said I went out with the Prophet ﷺ to perform Hajj; and the people were coming to him. One would say Apostle of Allaah ﷺ I ran between AlSafa and AlMarwah before going round the Kabah or I did something before the its proper time or did something after its proper time. He would reply No harm will come; no harm will come except to one who defames a Muslim acting wrongfully. That is the one who will be in trouble and will perish.The Chapter on The Tawaf And Saei in HodHood Indexing, Chapter on Regarding Someone Who Did An Act Before Its Time During Hajj in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26114Saeed Bin Jubair said: There is no harm in fastening the hair with silk or woollen threads.Abu Dawud said: It appears that he held the view that what is prohibited is the adding of the hair of women.Abu Dawud said: Ahmad Bin hanbal used to say: There is no harm in tying the hair with silk or woollen threads.The Chapter on Revelation And Alquran Verses in HodHood Indexing, Chapter on Hair Extensions in Sunan Abu Dawoud
SunanAbuDawoud-017-001-26191Narrated Abu Huraira: The Prophet ﷺ said: If anyone applies collyrium; he should do it an odd number of times. If he does so; he has done well; but if not; there is no harm. If anyone cleanses himself with pebbles; he should use an odd number. If he does so; he has done well; but if not; there is no harm. If anyone eats; he should throw away what he removes with a toothpick and swallow what sticks to his tongue. If he does so; he has done well; if not; there is no harm. If anyone goes to relieve himself; he should conceal himself; and if all he can do is to collect a heap of send; he should sit with his back to it; for the devil makes sport with the posteriors of the children of Adam. If he does so; he has done well; but if not; there is no harm.The Chapter on Throwing Pebbles in HodHood Indexing, Chapter on Covering While Relieving Oneself in Sunan Abu Dawoud
SunanAbuDawoud-017-001-27298Narrated Qays Ibn Bishr AlTaghlibi: My father told me that he was a companion of Abu AlDarda. There was in Damascus a man from the companions of the Prophet ﷺ ; called Ibn AlHanzaliyah. He was a recluse and rarely met the people. He remained engaged in prayer. When he was not praying he was occupied in glorifying Allah and exalting Him until he went to his family. Once he passed us when we were with AbudDarda. AbudDarda said to him: Tell us a word which benefits us and does not harm you. He said: The Messenger of Allah ﷺ sent out a contingent and it came back. One of the men came and sat in the place where the Messenger of Allah ﷺ used to sit; and he said to a man beside him: Would that you saw us when we met the enemy and so-and-so attacked and cut through a lance. He said: Take it from me and I am a boy of the tribe Ghifar. What do you think about his statement? He replied: I think his reward was lost. Another man heard it and said: I do not think that there is any harm in it. They quarrelled until the Messenger of Allah ﷺ heard it; and he said: Glory be to Allah! There is no harm if he is rewarded and praised. I saw that AbudDarda was pleased with it and began to raise his hand to him and say: Did you hear it from the Messenger of Allah ﷺ ? He said: Yes. He continued to repeat it to him so often that I thought he was going to kneel down. He said: On another day he again passed us. AbudDarda said to him: Tell us a word which benefits us and does not harm you. He said: The Messenger of Allah ﷺ said to us: One who spends on the maintenance of horses for jihad is like the one who spreads his hand to give alms sadaqah and does not withhold it. He then passed us on another day. AbudDarda said to him: Tell us a word which benefits us and does no harm to you. He said: The Messenger of Allah ﷺ said: Khuraym AlAsadi would be a fine man were it not for the length of his hair; which reaches the shoulders; and the way he lets his lower garment hang down. When Khuraym heard that; he hurriedly; took a knife; cut his hair in line with his ears and raised his lower garment half way up his legs. He then passed us on another day. AbudDarda said to him: tell us a word which benefits us and does not harm you. He said: I heard the Messenger of Allah ﷺ say: You are coming to your brethren; so tidy your mounts and tidy your dress; until you are like a mole among the people. Allah does not like obscene words or deeds; or do intentional committing of obscenity.Abu Dawud said: Similarly; Abu Nuaim narrated from Hisham. He said: Until you will be like a mole among the people.The Chapter on Truth And Hypocrisy And Companions In Almadinah in HodHood Indexing, Chapter on What Has Been Reported Regarding Isbal With The Izar in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28075Narrated Abdullah Ibn Masud: When the Messenger of Allah ﷺ addressed; he would say: Praise be to Allah; from Whom we seek help and pardon;and we seek refuge in Allah from the evils of our souls. He whom Allah guide has no one who can lead him astray; and he whom He leads astray has no one to guide him. And I bear witness that there is no god but Allah; and I bear witness that Muhammad is His servant and apostle. He sent him before the coming of the last hour with truth giving good tidings and warning. He who obeys Allah and His Apostle follows the right path; and he who disobeys them shall harm none except himself; and he will not harm Allah in the least.The Chapter on in HodHood Indexing, Chapter on A Person Giving The Khutbah While Leaning On A Bow in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28655Narrated Abu Sirmah: The Prophet ﷺ said: If anyone harms others ; Allah will harm him; and if anyone shows hostility to others; Allah will show hostility to him.Chapter on Regarding judicial matters in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28778Narrated Aisha: Hind came to the Prophet ﷺ and said: Messenger of Allah; Abu Sufyan is a stingy person. Is there any harm to me if I spend on his dependants from his property without his permission ? The Prophet ﷺ replied: There is no harm to you if you spend according to the custom.The Chapter on Wealth And Food in HodHood Indexing, Chapter on Regarding A Man Who Takes His Right From Something That Is Under His Control in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28839Narrated Ubadah Ibn AlSamit: The Messenger of Allah ﷺ said: Gold is to be paid for with gold; raw and coined; silver with silver; raw and coined in equal weight ; wheat with wheat in equal measure; barley with barley in equal measure; dates with dates in equal measure; salt by salt with equal measure; if anyone gives more or asks more; he has dealt in usury. But there is no harm in selling gold for silver and silver for gold ; in unequal weight; payment being made on the spot. Do not sell them if they are to be paid for later. There is no harm in selling wheat for barley and barley for wheat in unequal measure; payment being made on the spot. If the payment is to be made later; then do not sell them.Abu Dawud said: This tradition has also been transmitted by Saeed Bin Abi Arubah; Hisham AlDastawai and Qatadah from Muslim Bin Yasar through his chain.The Chapter on Precious Metals And Exchange For Other Commodities in HodHood Indexing, Chapter on Regarding Exchange in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28882Narrated Hanzlah Bin Qais AlAnsari: I asked Rafi Bin Khadeej about the lease of land for gold and silver i.e. for dinars and dirhams. There is no harm in it; for the people used to let out land in the time of the Messenger of Allah ﷺ for what grew by the current of water and at the banks of streamlets and at the places of cultivation. So sometimes this portion perished and that portion was saved; and sometimes this remained intact and that perished. There was no form of lease among the people except this. Therefore; he forbade it. But if there is something which is secure and known; then there is no harm in it. The tradition of Ibrahim is more perfect. Qutaibah said: from Hanzalah on the authority of Rafi.Abu Dawud said: A similar tradition has been transmitted by Yahya Bin Saeed from Hanzalah.The Chapter on Farming And Irrigation Fruits in HodHood Indexing, Chapter on Muzaraah Sharecropping in Sunan Abu Dawoud
SunanAbuDawoud-017-001-28979Narrated Adi Ibn Hatim: The Prophet ﷺ said: Eat what ever is caught for you by a dog or a hawk you have trained and set off when you have mentioned Allah name. I said: Does this apply if it killed the animal ? He said: When it kills it without eating any of it; for it caught it only for you.Abu Dawud said: If a hawk eats any of it; there is no harm in eating it. If a dog eats it; it is disapproved to eat the meat. If it drinks blood; there is no harm in eating it.The Chapter on Games And Hunting And The State Of Ihram in HodHood Indexing, Chapter on Regarding Hunting in Sunan Abu Dawoud

In Muwata Malik

Hadith PageArabic TextEnglish TranslationBook and Chapter
MuwataMalik-017-001-34245Yahya related to me from Malik from Hisham Ibn Urwa that his father said that Abasa Surat 80 was sent down about Abdullah Ibn Umm Maktum. He came to the Prophet; may Allah bless him and grant him peace; and began to say; O Muhammad; show me a place near you where I can sit ; whilst one of the leading men of the idol worshippers was in audience with the Prophet; may Allah bless him and grant him peace. The Prophet; may Allah bless him and grant him peace; began to turn away from him and give his attention to the other man; and he said to him; Father of so-and-so; do you see any harm in what I am saying? and he said; No; by the blood of our sacrifices I see no harm in what you are saying. And Abasa - He frowned and turned away when the blind man came - was sent down.The Chapter on Peace And Killing in HodHood Indexing, The Book of Prayer in Congregation in Muwata Malik
MuwataMalik-017-001-34824Malik related to me that he had heard that Abdullah Ibn Umar was asked whether a slave could be bought on the specific condition that it was to be used to fulfil the obligation of freeing a slave; and he said; No. Malik said; That is the best of what I have heard on the obligation of freeing slaves. Someone who has to set a slave free because of an obligation on him; may not buy one on the condition that he sets it free because if he does that; whatever he buys is not completely a slave because he has reduced its price by the condition he has made of setting it free. Malik added; There is no harm; however; in someone buying a person expressly to set him free. Malik said; The best of what I have heard on the obligation of freeing slaves is that it is not permitted to free a christian or a jew to fulfil it; and one does not free a mukatab or a mudabbar or an umm walad or a slave to be freed after a certain number of years; or a blind person. There is no harm in freeing a christian; jew; or magian voluntarily; because Allah; the Blessed; the Exalted; said in His Book; either as a favour then or by ransom; Surat 47 ayat 4 The favour is setting free. Malik said; As for obligations of freeing slaves which Allah has mentioned in the Book; one only frees a mumin slave for them. Malik said; It is like that in feeding poor people for kaffara. One must only feed muslims and one does not feed anyone outside of the deen of Islam.The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, The Book of Jahannam in Muwata Malik
MuwataMalik-017-001-34941Malik related to me from Amr Ibn Yahya AlMazini from his father that AlDahhak Ibn Khalifa watered his irrigation ditch from a large source of water. He wanted to have it pass through the land of Muhammad Ibn Maslama; and Muhammad refused. AlDahhak said to him; Why do you prevent me? It will benefit you. You can drink from it first and last and it will not harm you. Muhammed refused so AlDahhak spoke about it to Umar Ibn AlKhattab; and Umar Ibn AlKhattab summoned Muhammad Ibn Maslama and ordered him to clear the way. Muhammad said; No. Umar said; Why do you prevent your brother from what will benefit him and is also useful for you? You will take water from it first and last and it will not harm you. Muhammad said; No; by Allah! Umar said; By Allah; he will pass it through; even if it is over your belly! Umar ordered him to allow its passage and AlDahhak did so.The Chapter on Assignments And Benefits in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik
MuwataMalik-017-001-34982Malik 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-017-001-35000Malik 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-017-001-35002Yahya 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-017-001-35010Yahya 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-017-001-35051Yahya related to me from Malik from Ab AlRijal; Muhammad Ibn Abdar-Rahman Ibn Haritha that his mother; Amra bint Abdulrahman used to sell her fruit and keep some of it Aasi de. Malik said; The generally agreed upon way of doing things among us is that when a man sells the fruit of his orchard; he can keep Aasi de up to a third of the fruit; but that is not to be exceeded. There is no harm in what is less than a third. Malik added that he thought there was no harm for a man to sell the fruit of his orchard and keep Aasi de only the fruit of a certain palm-tree or palm-trees which he had chosen and whose number he had specified; because the owner was only keeping Aasi de certain fruit of his own orchard and everything else he sold.The Chapter on Agriculture And Selling Of Fruits in HodHood Indexing, The Book of Madina in Muwata Malik
MuwataMalik-017-001-35059Malik said; The generally agreed on way of doing things among us is that some one who buys some fruit; fresh or dry; should not resell it until he gets full possession of it. He should not barter things of the same type; except hand to hand. Whatever can be made into dry fruit to be stored and eaten; should not be bartered for its own kind; except hand to hand; like for like; when it is the same kind of fruit. In the case of two different kinds of fruit; there is no harm in bartering two of one kind for one of another; hand to hand on the spot. It is not good to set delayed terms. As for produce which is not dried and stored but is eaten fresh like water melon; cucumber; melon; carrots; citron; medlars; pomegranates; and soon; which when dried no longer counts as fruit; and is not a thing which is stored up as is fruit; I think that it is quite proper to barter such things two for one of the same variety hand to hand. If no term enters into it; there is no harm in it.The Chapter on Agriculture And Camels in HodHood Indexing, The Book of Madina in Muwata Malik
MuwataMalik-017-001-35070Yahya 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-017-001-35081Yahya 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-017-001-35082Yahya related to me from Malik from Nafi that Abdullah Ibn Umar said that there was no harm in a man making an advance to another man for food; with a set description and price until a set date; as long as it was not in crops; or dates which had not begun to ripen. Malik said; The way of doing things among us concerning someone who makes an advance for foodstuffs at a known rate until a stated date; and the date arrives and he finds that there is not enough of what he was sold with the seller to fulfill his order; and so he revokes the sale; is that he must only take back the silver; gold; or price which he paid exactly. He does not buy anything else from the man for the same price until he has got back what he paid. That is because if he took something else besides the price which he paid him or exchanged it for goods other than the goods which he bought from him; it would be selling food before getting delivery of it. Malik said; The Messenger of Allah; may Allah bless him and grant him peace; forbade selling food before getting delivery of it. Malik said that it was not good if the buyer regretted his purchase and asked the seller to revoke the sale for him and he would not press him immediately for what he had paid. The people of knowledge forbade that. That was because when the food was made ready for the buyer by the seller; the buyer deferred his due from the seller in order that he might revoke the sale for him. That was the sale of food with delayed terms before taking delivery of the food. Malik said; The explanation of that is that when the date of delivery comes and the buyer dislikes the food; the seller takes by it money to be paid later and so it is not revocation. Revocation is that in which neither the buyer nor the seller is increased. When increase occurs by deferment of payment for a time period; or by anything which increases one of them over the other or anything which gives one of them profit; it is not revocation. When either of them do that; revocation becomes a sale. There is an indulgence for revocation; partnership; and transfer; as long as i ncrease; decrease; or deferment does not come into them. If increase; decrease; or deferment comes into it; it becomes a sale. Whatever makes a sale halal makes it halal and whatever makes a sale haram makes it haram. Malik said; If someone pays in advance for Syrian wheat; there is no harm if he takes a load after the term falls due. Malik said; It is the same with whoever advances for any kind of thing. There is no harm in him taking better than whatever he has made an advance for or worse than it after the agreed delivery date. The explanation of that is that if; for instance; a man advances for a certain weight of wheat. There is no harm if he decides to take some barley or Syrian wheat. If he has made an advance for good dates; there is no harm if he decides to take poor quality dates. If he paid in advance for red raisins; there is no harm if he takes black ones; when it happens after the agreed delivery date; and when the measure of what he takes is like the measure of what he paid for in advance.The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik
MuwataMalik-017-001-35085Yahya related to me from Malik that he had heard the same as that from AlQasim Ibn Muhammad from Ibn Muayqib AlDawsi. Malik said; This is the way of doing things among us. Malik said; The generally agreed on way of doing things among us is that wheat is not sold for wheat; dates for dates; wheat for dates; dates for raisins; wheat for raisins; nor any kind of food sold for food at all; except from hand to hand. If there is any sort of delayed terms in the transaction; it is not good. It is haram. Condiments are not bartered except from hand to hand. Malik said; Food and condiments are not bartered when they are the same type; two of one kind for one of the other. A mudd of wheat is not sold for two mudds of wheat; nor a mudd of dates for two mudds of dates; nor a mudd of raisins for two mudds of raisins; nor is anything of that sort done with grains and condiments when they are of one kind; even if it is hand to hand. This is the same position as silver for silver and gold for gold. No increase is halal in the transaction; and only like for like; from hand to hand is halal. Malik said; If there is a clear difference in foodstuffs which are measured and weighed; there is no harm in taking two of one kind for one of another; hand to hand. There is no harm in taking a sa of dates for two sa of wheat; and a sa of dates for two sa of raisins; and a sa of wheat for two sa of ghee. If the two sorts in the transaction are different; there is no harm in two for one or more than that from hand to hand. If delayed terms enter into the sale; it is not halal. Malik said; It is not halal to trade a heap of wheat for a heap of wheat. There is no harm in a heap of wheat for a heap of dates; from hand to hand. That is because there is no harm in buying wheat with dates without precise measurement. Malik said; With kinds of foods and condiments that differ from each other; and the difference is clear; there is no harm in bartering one kind for another; without precise measurement from hand to hand. If delayed terms enter into the sale; there is no good in it. Bartering such things without precise measurement is like buying it with gold and silver without measuring precisely. Malik said; That is because you buy wheat with silver without measuring precisely; and dates with gold without measuring precisely; and it is halal. There is no harm in it. Malik said; It is not good for someone to make a heap of food; knowing its measure and then to sell it as if it had not been measured precisely; concealing its measure from the buyer. If the buyer wants to return that food to the seller; he can; because he concealed its measure and so it is an uncertain transaction. This is done with any kind of food or other goods whose measure and number the seller knows; and which he then sells without measurement and the buyer does not know that. If the buyer wants to return that to the seller; he can return t. The people of knowledge still forbid such a transaction. Malik said; There is no good in selling one round loaf of bread for two round loaves; nor large for small when some of them are bigger than others. When care is taken that they are like for like; there is no harm in the sale; even if they are not weighed. Malik said; It is not good to sell a mudd of butter and a mudd of milk for two mudds of butter. This is like what we described of selling dates when two sa of kabis and a sa of poor quality dates were sold for three sa of ajwa dates after the buyer had said to the seller; Two sa of kabis dates for three sa of ajwa dates is not good; and then he did that to make the transaction possible. The owner of the milk puts the milk with his butter so that he can use the superiority of his butter over the butter of the other party to put his milk in with it. Malik said; Flour for wheat is like for like; and there is no harm in that. That is if he does not mix up anything with the flour and sell it for wheat; like for like. Had he put half a mudd of flour and half of wheat; and then sold that for a mudd of wheat; it would be like what we described; and it would not be good because he would want to use the superiority of his good wheat to put flour along with it. Such a transaction is not good.The Chapter on Food And Dates in HodHood Indexing, The Book of Drinks in Muwata Malik
MuwataMalik-017-001-35087Yahya 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-017-001-35088Malik 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-017-001-35094Yahya related to me that Malik asked Ibn Shihab about selling animals; two for one with delayed terms. He said; There is no harm in it. Malik said; The generally agreed on way of doing things among us is that there is no harm in bartering a camel for a camel like it and adding some dirhams to the exchange; from hand to hand. There is no harm in bartering a camel for a camel like it with some dirhams on top of the exchange; the camels to be exchanged from hand to hand; and the dirhams to be paid within a period. He said; There is no good however in bartering a camel for a camel like it with some dirhams on top of it; with the dirhams paid in cash and the camel to be delivered later. If both the camel and the dirhams are deferred there is no good in that either. Malik said; There is no harm in buying a riding camel with two or more pack-camels; if they are from inferior stock. There is no harm in bartering two of them for one with delayed terms; if they are different and their difference is clear. If they resemble each other whether their species are different or not; two are not to be taken for one with delayed terms. Malik said; The explanation of what is disapproved of in that; is that a camel should not be bought with two camels when there is no distinction between them in speed or hardiness. If this is according to what I have described to you; then one does not buy two of them for one with delayed terms. There is no harm in selling those of them you buy before you complete the deal to somebody other than the one from whom you bought them if you get the price in cash. Malik said; It is permitted for someone to advance something on animals for a fixed term and describe the amount and pay its price in cash. Whatever the buyer and seller have described is obliged for them. That is still permitted behaviour between people and what the people of knowledge in our land do.The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Blood Money in Muwata Malik
MuwataMalik-017-001-35100Malik said; It is the generally agreed on way of doing things among us that the meat of camels; cattle; sheep and so on is not to be bartered one for one; except like for like; weight for weight; from hand to hand. There is no harm in that. If it is not weighed; then it is estimated to be like for like from hand to hand. Malik said; There is no harm in bartering the meat of fish for the meat of camels; cattle; and sheep and so on two or more for one; from hand to hand. If delayed terms enter the transaction however; there is no good in it. Malik said; I think that poultry is different from the meat of cattle and fish. I see no harm in selling some of it for something different; more of one than another; from hand to hand. None of that is to be sold on delayed terms.The Chapter on Hand Gestures Satan And Usury in HodHood Indexing, The Book of Blood Money 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-017-001-35104Malik 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-017-001-35119Malik said there was no harm if a man who sold some drapery and excluded some garments by their markings; stipulated that he chose the marked ones from that. If he did not stipulate that he would choose from them when he made the exclusion; I think that he is partner in the number of drapery goods which were purchased from him. That is because two garments can be alike in marking and be greatly different in price. Malik said; The way of doing things among us is that there is no harm in partnership; transferring responsibility to an agent; and revocation when dealing with food and other things; whether or not possession was taken; when the transaction is with cash; and there is no profit; loss; or deferment of price in it. If profit or loss or deferment of price from one of the two enters any of these transactions; it becomes sale which is made halal by what makes sale halal; and made haram by what makes sale haram; and it is not partnership; transferring responsibility to an agent; or revocation. Malik spoke about some one who bought drapery goods or slaves; and the sale was concluded; then a man asked him to be his partner and he agreed and the new partner paid the whole price to the seller and then something happened to the goods which removed them from their possession. Malik said; The new partner takes the price from the original partner and the original partner demands from the seller the whole price unless the original partner stipulated on the new partner during the sale and before the transaction with the seller was completed that the seller was responsible to him. If the transaction has ended and the seller has gone; the pre-condition of the original partner is void; and he has the responsibility. Malik spoke about a man who asked another man to buy certain goods to share between them; and he wanted the other man to pay for him and he would sell the goods for the other man. Malik said; That is not good. When he says; Pay for me and I will sell it for you; it becomes a loan which he makes to him in order that he sell it for him and if those goods are destroyed; or pass; the man who paid the price will demand from his partner what he put in for him. This is part of the advance which brings in profit. Malik said; If a man buys goods; and they are settled for him; and then a man says to him; Share half of these goods with me; and I will sell them all for you; that is halal; there is no harm in it. The explanation of that is that this is a new sale and he sells him half of the goods provided that he sells the whole lot.The Chapter on Financial Transaction And Partnership in HodHood Indexing, The Book of Blood Money in Muwata Malik
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