Posit
From HodHood
Posit Completed Form
The word Posit is a stemmed form of the following words:
Posit Dictionary Definition
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Posit References or Citations
In Quran
| Quran Surat | Sura and Ayah | Polarity | Sura Classification | Sura Sequence | Related Subjects | Ayah Text | English Translation |
|---|---|---|---|---|---|---|---|
| Surat Hood Ayah 91 | Surat Hood | -0.35 | 47 | Hast strength, Strength family, Shuaib sayest, Fact hast, Family stone, Hast posit, Stone hast, Sayest understand, Understand fact | قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ وَمَا أَنْتَ عَلَيْنَا بِعَزِيزٍ | They said: "O Shu'aib! much of what thou sayest we do not understand! In fact among us we see that thou hast no strength! Were it not for thy family, we should certainly have stoned thee! for thou hast among us no great position!" | |
| Surat Maryam Ayah 75 | Surat Maryam | -0.32 | 40 | Warn fulfil, Graciou extend, Weakest forc, Length realis, Rope warn, Punish approach, Extend rope, Position weakest, Approach hour, Realis worst, Astray graciou, Worst position | قُلْ مَنْ كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَنُ مَدًّا حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَكَانًا وَأَضْعَفُ جُنْدًا | Say: "If any men go astray, (Allah) Most Gracious extends (the rope) to them, until, when they see the warning of Allah (being fulfilled) - either in punishment or in (the approach of) the Hour, - they will at length realise who is worst in position, and (who) weakest in forces! | |
| Surat Saba Ayah 51 | Surat Saba | -0.3 | 54 | Quak terror, Seiz posit, Escap seiz, Couldst quak, Terror escap | وَلَوْ تَرَى إِذْ فَزِعُوا فَلَا فَوْتَ وَأُخِذُوا مِنْ مَكَانٍ قَرِيبٍ | If thou couldst but see when they will quake with terror; but then there will be no escape (for them), and they will be seized from a position (quite) near. | |
| Surat AlQasas Ayah 82 | Surat AlQasas | -0.2 | 45 | Earth swallow, Servant pleas, Caus earth, Enlarg provis, Provis restrict, Assuredli prosper, Ah reject, Swallow ah, Envi posit, Ah enlarg, Restrict servant, Reject assuredli, Began morrow, Graciou caus, Morrow ah, Posit began, Pleas graciou | وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ | And those who had envied his position the day before began to say on the morrow: "Ah! it is indeed Allah Who enlarges the provision or restricts it, to any of His servants He pleases! had it not been that Allah was gracious to us, He could have caused the earth to swallow us up! Ah! those who reject Allah will assuredly never prosper." | |
| Surat AlNisa Ayah 102 | Surat AlNisa | -0.19 | 92 | Stand prayer, Humili punish, Unbeliev prepar, Prepar humili, Parti prai, Prayer arm, Neglig arm, Standest lead, Rush blame, Finish prostrations, Rain precaut, Parti stand, Precaut unbeliev, Prostrations posit, Rear parti, Arm baggage, Art standest, Bear arm, Assault singl, Blame arm, Believ prepar, Arm finish, Unbeliev neglig, Precaution bear, Baggage assault, Singl rush, Lead prayer, Inconveni rain, Prai precaution, Arm inconveni, Prayer parti, Posit rear, Arm unbeliev | وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَى أَنْ تَضَعُوا أَسْلِحَتَكُمْ وَخُذُوا حِذْرَكُمْ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُهِينًا | When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment. | |
| Surat Alaaraf Ayah 27 | Surat Alaaraf | -0.19 | 37 | Children adam, Expos shame, Seduc manner, Manner parent, Parent garden, Raiment expos, Shame tribe, Garden strip, Friend faith, Strip raiment, Watch posit, Tribe watch, Evil friend, Posit evil, Satan seduc, Adam satan | يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ | O ye Children of Adam! Let not Satan seduce you, in the same manner as He got your parents out of the Garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you from a position where ye cannot see them: We made the evil ones friends (only) to those without faith. | |
| Surat AlNaml Ayah 49 | Surat AlNaml | 0.15 | 44 | Tell truth, Attack heir, Seek vengeanc, Swear mutual, Oath secret, Heir seek, Night attack, Secret night, Present slaughter, Mutual oath, Posit tell, Slaughter posit | قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ | They said: "Swear a mutual oath by Allah that we shall make a secret night attack on him and his people, and that we shall then say to his heir (when he seeks vengeance): 'We were not present at the slaughter of his people, and we are positively telling the truth.'" | |
| Surat Saba Ayah 18 | Surat Saba | 0.27 | 54 | Due proport, Stage journei, Citi promin, Proport travel, Promin positions, Travel secure, Positions appoint, Journei due, Pour blessings, Appoint stage, Citi pour, Secure night, Blessings citi | وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا قُرًى ظَاهِرَةً وَقَدَّرْنَا فِيهَا السَّيْرَ سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ | Between them and the Cities on which We had poured our blessings, We had placed Cities in prominent positions, and between them We had appointed stages of journey in due proportion: "Travel therein, secure, by night and by day." | |
| Surat AlDukhan Ayah 51 | Surat AlDukhan | 0.33 | 61 | Righteou posit, Posit security | إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ | As to the Righteous (they will be) in a position of Security, | |
| Surat Maryam Ayah 73 | Surat Maryam | 0.39 | 40 | Clear sign, Sign rehears, Rehears unbeliev, Unbeliev side, Side posit, Make council, Posit make | وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَقَامًا وَأَحْسَنُ نَدِيًّا | When Our Clear Signs are rehearsed to them, the Unbelievers say to those who believe, "Which of the two sides is best in point of position? Which makes the best show in council?" |
In Hadith Text Books
Posit In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-1730 | Narrated AlMiqdad Bin Amr AlKindi: An ally of Bani Zuhra who took part in the battle of Badr with the Prophet; that he said; O Allah Apostle! If I meet an unbeliever and we have a fight; and he strikes my hand with the sword and cuts it off; and then takes refuge from me under a tree; and says; I have surrendered to Allah i.e. embraced Islam ; may I kill him after he has said so? Allah Messenger ﷺ said; Do not kill him. AlMiqdad said; But O Allah Messenger ﷺ ! He had chopped off one of my hands and he said that after he had cut it off. May I kill him? The Prophet ﷺ said. Do not kill him for if you kill him; he would be in the position in which you had been before you kill him; and you would be in the position in which he was before he said the sentence. The Prophet ﷺ also said to AlMiqdad; If a faithful believer conceals his faith Islam from the disbelievers; and then when he declares his Islam; you kill him; you will be sinful. Remember that you were also concealing your faith Islam at Mecca before. | The Chapter on Killing In The State Of Ihram in HodHood Indexing, Chapter on And whoever kills a believer intentionally his recompense is Hell in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6372 | Narrated Ubaidullah Bin Adi Bin AlKhiyar: That AlMiqdad Bin Amr AlKindi; who was an ally of Bani Zuhra and one of those who fought the battle of Badr together with Allah Messenger ﷺ told him that he said to Allah Messenger ﷺ ; Suppose I met one of the infidels and we fought; and he struck one of my hands with his sword and cut it off and then took refuge in a tree and said; I surrender to Allah i.e. I have become a Muslim ; could I kill him; O Allah Messenger ﷺ ; after he had said this? Allah Messenger ﷺ said; You should not kill him. AlMiqdad said; O Allah Messenger ﷺ ! But he had cut off one of my two hands; and then he had uttered those words? Allah Messenger ﷺ replied; You should not kill him; for if you kill him; he would be in your position where you had been before killing him; and you would be in his position where he had been before uttering those words. | The Chapter on Killing In The State Of Ihram in HodHood Indexing, The Book of Military Expeditions led by the Prophet AlMaghaazi in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6599 | Abdullah Bin Umar said: Allah Messenger ﷺ appointed Zaid Bin Haritha as the commander of the army during the Ghazwa of Mutah and said; If Zaid is martyred; Jafar should take over his position; and if Jafar is martyred; Abdullah Bin Rawaha should take over his position. Abdulla-h Bin Umar further said; I was present amongst them in that battle and we searched for Jafar Bin Abi Talib and found his body amongst the bodies of the martyred ones; and found over ninety wounds over his body; caused by stabs or shots of arrows. | The Chapter on Assignments As A Commander in HodHood Indexing, Chapter on The expedition of Mutah to the land of Syria in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17700 | It has been reported on the authority of Abdulrahman Bin Samura who said: The Messenger of Allah ﷺ said to me: Abdulrahman do not ask for a position of authority; for if you are granted this position as a result of your asking for it; you will be left alone without God help to discharge the responsibilities attendant thereon ; and it you are granted it without making any request for it; you will be helped by God in the discharge of your duties. | The Chapter on Menstruation And Tawaf in HodHood Indexing, Chapter on 3 in Sahih Muslim | |
| SahihMuslim-017-001-17703 | It has been reported on the authority of Abu Mousa who said: I went to the Prophet ﷺ and with me were two men from the Ashari tribe. One of them was on my right hand and the other on my left. Both of them made a request for a position of authority while the Prophet ﷺ was brushing his teeth with a tooth-stick. He said to me : Abu Mousa or Abdullah Bin Qais ; what do you say about the request they have made ? I said: By God Who sent thee on thy mission with truth; they did not disclose to me what they had in their minds; and I did not know that they would ask for a position. The narrator says while recalling this hadith : I visualise as if I were looking at the miswak of the Prophet ﷺ between his lips. He the Holy Prophet said: We shall not or shall never appoint to the public offices in our State those who with to have them; but you may go; Abu Mousa or Abdullah Bin Qais to take up your assignment. He sent him to Yemen as governor. then he sent Muadh Bin jabal in his wake to help him in the discharge of duties. When Muadh reached the camp of Abu Mousa; the latter received him and said: Please get yourself down; and he spread for him a mattress; while there was a man bound hand and foot as a prisoner. Muadh said: Who is this? Abu Mousa said: He was a Jew. He embraced Islam. Then he reverted to his false religion and became a Jew. Muadh said: I wont sit until he is killed according to the decree of Allah and His Apostle ﷺ in this case. Abu Mousa said: Be seated. It will be done. He said: I wont sit unless he is killed in accordance with the decree of Allah and His Apostle ﷺ. He repeated these words thrice. Then Abu Mousa ordered him to be killed and he was kilied. Then the two talked of standing in prayer at night. One of them; i. e. Muadh; said: I sleep for a part of the night and stand in prayer for a part and I hope that I shall get the same reward for steeping as I shall get for standing in prayer. | The Chapter on Jihad And Alhajj in HodHood Indexing, Chapter on 3 in Sahih Muslim | |
| SahihMuslim-017-001-17727 | It has been reported on the authority of Adi Bin Amira AlKindi who said: I heard the Messenger of Allah ﷺ say: Whosoever from you is appointed by us to a position of authority and he conceals from us a needle or something smaller than that; it would be misappropriation of public funds and will have to produce it on the Day of Judgment. The narrator says: A dark-complexioned man from the Ansar stood up - I can visualise him still - and said: Messenger of Allah; take back from me your assignment. He said: What has happened to you? The man said: I have heard you say so and so. He said: I say that even now: Whosoever from you is appointed by us to a position of authority; he should bring everything; big or small; and whatever he is given therefrom he should take; and he should restrain himself from taking that which is forbidden. | The Chapter on Assignments And Appointments By The Governor in HodHood Indexing, Chapter on 7 in Sahih Muslim | |
| SahihMuslim-017-001-17930 | It has been narrated on the authority of Thauban that the Messenger of Allah ﷺ said: A group of people from my Umma will always remain triumphant on the right path and continue to be triumphant against their opponents. He who deserts them shall not be able to do them any harm. They will remain in this position until Allah Command is executed i.e. Qiyamah is established. In Qutaiba version of the tradition; we do not have the words: They will remain in this position. | The Chapter on Friday Worship And Ablution in HodHood Indexing, Chapter on 53 in Sahih Muslim | |
| SahihMuslim-017-001-18043 | It is narrated on the authority of Urwa Bin AlZubair who narrated from Aisha that she informed him that Fatima; daughter of the Messenger of Allah ﷺ ; sent someone to Abu Bakr to demand from him her share of the legacy left by the Messenger of Allah ﷺ from what Allah had bestowed upon him at Medina and Fadak and what was left from one-filth of the income annually received from Khaibar. Abu Bakr said: The Messenger of Allah ﷺ said: We prophets do not have any heirs; what we leave behind is to be given in charity. The household of the Messenger of Allah ﷺ will live on the income from these properties; but; by Allah; I will not change the charity of the Messenger of Allah ﷺ from the condition in which it was in his own time. I will do the same with it as the Messenger of Allah may peace be upun him himself used to do. So Abu Bakr refused to hand over anything from it to Fatima who got angry with Abu Bakr for this reason. She forsook him and did not talk to him until the end of her life. She lived for six months after the death of the Messenger of Allah ﷺ. When she died; her husband. Ali Bin Abu Talib; buried her at night. He did not inform Abu Bakr about her death and offered the funeral prayer over her himself. During the lifetime of Fatima; All received special regard from the people. After she had died; he felt estrangement in the faces of the people towards him. So he sought to make peace with Abu Bakr and offer his allegiance to him. He had not yet owed allegiance to him as Caliph during these months. He sent a person to Abu Bakr requesting him to visit him unaccompanied by anyone disapproving the presence of Umar. Umar said to Abu Bakr: BY Allah; you will not visit them alone. Abu Bakr said: What will they do to me? By Allah; I will visit them. And he did pay them a visit alone. All recited Tashahhud as it is done in the beginning of a religious sermon ; then said: We recognise your moral excellence and what Allah has bestowed upon you. We do not envy the favour i. e. the Catiphate which Allah nas conferred upon you; but you have done it assumed the position of Caliph alone without consulting us ; and we thought we had a right to be consulted on account of our kinship with the Messenger of Allah ﷺ. He continued to talk to Abu Bakr in this vein until the latter eyes welled up with tears. Then Abd Bakr spoke and said: By Allah; in Whose Hand is my life; the kinship of the Messenger of Allah ﷺ is dearer to me than the kinship of my own people. As regards the dispute that has arisen between you and me about these properties; I have not deviated from the right course and I have not given up doing about them what the Messenger of Allah ﷺ used to do. So Ali said to Abu Bakr: This aftetnoon is fixed for swearing allegiance to you. So when Abu Bakr had finished his Zuhr prayer; he ascended the pulpit and recited Tashahhud; and described the status of Ali; his delay in swearing allegiance and the excuse which lie had offered to him for this delay. After this he asked for God forgiveness. Then Ali Bin Abu Talib recited the Tashahhud. extolled the merits of Abu Bakr and said that his action was nott prompted by any jealousy of Abu Bakr on his part or his refusal to accept the high position which Allah had conferred upon him; adding: But we were of the opinion that we should have a share in the government; but the matter had been decided without taking us into confidence; and this displeased us. Hence the delay in offering allegiance. The Muslims were pleased with this explanation and they said: You have done the right thing. The Muslims were again favourably inclined to Ali since he adopted the proper course of action. | The Chapter on Oaths And Pledges And Charity in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-18562 | It is narrated on the authority of Miqdad Bin Aswad that he said. Messenger of Allah; you just see here is a point : If I encountered a person amongst the infidels in the battlefield and he attacked me and struck me and cut off one of my hands with the sword. Then he in order to protect himself from me took shelter of a tree and said: I become Muslim for Allah sake. Messenger of Allah; can I kill him after he had uttered this? The Messenger of Allah ﷺ said: Do not kill him. I the narrator said: Messenger of Allah; he cut off my hand and uttered this after amputating it; should I then kill him? The Messenger of Allah ﷺ said: Dont kill him; for I you kill him; verily he would be in a position where you had been before killing him and verily you would be in a position where he had been before uttering kalima. | The Chapter on Killing In The State Of Ihram in HodHood Indexing, Chapter on 41 in Sahih Muslim | |
| SahihMuslim-017-001-18763 | Yazid AlFaqir said: This view of the Khawarij i.e. those who commit major sins and would be eternally doomed to Hell had obsessed me; and we set out in a large group intending to perform the Hajj and then going to the people for the propagation of the views of the Khawarij. He the narrator said: We happened to past by Medina and found there Jabir Bin Abdullah sitting near a column narrating to the people the ahadith of the Prophet ﷺ. When he mentioned the inhabitants of Hell; I said: O companion of the Messenger of Allah what is this that you narrate; whereas Allah says: Verily whomsoever Thou shall commit to the Fire; Thou indeed humiliateth him AlQuran; iii. 192 ; and All those who endeavored to get out of that would be thrown back into it AlQuran; xxxi i. 20 ? So what is it that you say? He said: Have you read the Quran? I said: Yes. He said: Have you heard about the exalted position of Muhammad ﷺ ; i.e. to which Allah would raise; him? I said: Yes. He said: Verily the position of Muhammad ﷺ is that of great glory and that is by which Allah would bring out whomsoever He would wish to bring out. He then described the Path the Bridge and the passing of the people over it; and said: I am afraid I may not have remembered other things but this much is still in my memory that people would come out of the Hell after having gone into it; and he said: They would come out of it as if they were the wood of the ebony tree. He the narrator said: They would enter a river; one or the rivers of Paradise; and would bathe in it; and then come out as if they were white like paper. We then turned back and said: Woe be upon you! How can this old man tell a lie against the Messenger of Allah ﷺ ? We turned back from the views of the Khawarij ; and by God every one of us abandoned this band of Khawarij except one man. A similar statement has been made by Abu Nuaim. | The Chapter on The Punishment Of Hell Fire in HodHood Indexing, Chapter on 84 in Sahih Muslim | |
| SahihMuslim-017-001-18765 | Anas b Malik reported: The Messenger of Allah ﷺ said: Allah would gather people on the Day of Resurrection and they would be concerned about it; and Ibn Ubaid said. They would get a Divine inspiration about it; and would say: If we could seek intercession with our Lord; we may be relieved from this predicament of ours. He the Holy Prophet said: They would come to Adam andsay; Thou art Adam; the father of mankind. Allah created thee with His own hand and breathed unto thee of His Spirit and commanded the angels and they prostrated before thee. So intercede for us with thy Lords; that He may relieve us from this position of ours. He would say: I am not in a position to do this; and would recall his error; and would fight shy of his Lord on account of that; go to Noah the first messenger after me sent by Allah. He the Holy Prophet said: So they would come to Noah ﷺ. He would say: I am not in a position to do that for you; and recall his fault which he had committed; and would fight shy of his Lord on account of that; and would say : You better go to Ibrahim ﷺ whom Allah took for a friend. They would come to Ibrahim ﷺ and he would say: I am not in a position to do that for you; and would recall his fault that he had committed and would; therefore; fight shy of his Lord on that account and would say : You better go to Moses ﷺ with whom Allah conversed and con- ferred Torah upon him. He the Holy Prophet said: So they would come to Moses ﷺ He would say: I am not in a position to do that for you; and would recall his fault that he had committed and would fight shy of his Lord on account of that and would say : You better go to Jesus; the Spirit of Allah and His word He would say: I am not in a position to do that for you; you better go to Muhammad ﷺ ; a servant whose former and later sins have been forgiven. He the narrator said: The Messenger or Allah ﷺ observed: So they would come to me and I would ask the permission of my Lord and it would be granted to me; and when I would see Him; I would fall down in prostration; and He Allah would leave me thus as long as He would wish; and then it would be said: O Muhammad; raise your head; say and you would be heard; ask and it would be granted; intercede and intercession would be accepted. Then I would raise my head and extrol my Lord with the praise which my Lord would teach me. I shall then inter- cede; but a limit would be set for me I would bring them out from the Fire and make them enter Paradise according to the limit. I shall return then ard fall down in pros- tration and Allah would leave me in that position as long as He would wish to leave me it would be said: Rise; O Muhammad; say and you would be heard; ask and it would be conferred; intercede and intercession would be granted. I would raise my head and extrol my Lord with praise that He would teach me. I would theft intercede and a limit would be set for me. I would bring them out of the Fire of Hell and make them enter Paradise. He the narrator said: I do not remember whether he the Holy Prophet said at tLe third time or at the fourth time: O my Lord; none has been left in the Fire; but thise restrained by the Holy Quran; i e. those who were eternally doomed. Ibn Ubaid said in a narration: Qatada observed: whose everlasting stay was imperative. | The Chapter on Allah And Prophets Praise And Prostration in HodHood Indexing, Chapter on 84 in Sahih Muslim | |
| SahihMuslim-017-001-18772 | It is narrated on the authority of Abu Huraira and Hudhaifa that the Messenger of Allah ﷺ said: Allah; the Blessed and Exalted; would gather people. The believers would stand till the Paradise would be brought near them. They would come to Adam and say: O our father; open for us the Paradise. He would say: What turned ye out from the Paradise was the sin of your father Adam. I am not in a position to do that; better go to my son Ibrahim; the Friend of Allah. He the Holy Prophet said: He Ibrahim would say: I am not in a position to do that. Verily I had been the Friend of Allah from beyond; beyond; you better approach Moses ﷺ with whom Allah conversed. They would come to Moses ﷺ ; but he would say: I am not in a position to do that; you better go to Jesus; the Word of Allah and His Spirit. Jesus ﷺ would say: I am not in a position to do that. So they would come to Muhammad ﷺ. He would then be permitted to open the door of Paradise. Trustworthiness and kinship would be despatched; and these would stand on the right and left of the Path and the first of you would pass with the swiftness of lightning. He the narrator said: I said; O thou who art far dearer to me than my father and my mother I which thing is like the passing of lightning? He said: Have you not seen lightning; how it passes and then comes back within the twinkling of an eye? Then they would pass like the passing of the wind; then like the passing of a bird; and the hastening of persons would be according to their deeds; and your Apostle would be standing on the Path saying: Save; O my Lord; save. The people would go on passing till the deeds of the servants would be failing in strength; till a man would come who would find it hard to go along that Path but crawlingly. He the narrator said: And on the sides of the Path hooks would be suspended ready to catch anyone whom these would be required to catch. There would be those who would somehow or other succeed in trasversing that Path and some would be piled up in Hell. By Him in Whose Hand is the life of Abu Huraira it would take one seventy years to fathom the depth of Hell. | The Chapter on Friday And Supplications in HodHood Indexing, Chapter on 84 in Sahih Muslim | |
| SahihMuslim-017-001-19147 | Abu Huraira reported Allah Messenger ﷺ as saying: Iraq would withhold its dirhams and qafiz; Syria would withhold its mudd and dinar and Egypt would withhold its irdab and dinar and you would recoil to that position from where you started and you would recoil to that position from where you started and you would recoil to that position from where you started; the bones and the flesh of Abu Huraira would bear testimony to it. | The Chapter on Pulpit And Khutba And Alkabbah in HodHood Indexing, Chapter on 8 in Sahih Muslim | |
| SahihMuslim-017-001-22382 | Abu Qatada reported that a person came to the Messenger of Allah ﷺ and said: How do you fast? The Messenger of Allah ﷺ felt annoyed. When Umar Allah be pleased with him noticed his annoyance; he said: We are well pleased with Allah as our Lord; with Islam as our code of life; and with Muhammad as our Prophet. We seek refuge with Allah from the anger of Allah and that of His Messenger. Umar kept on repeating these words till his the Prophets anger calmed down. Then Umar said: Messenger of Allah; what is the position of one who fasts perpetually? He ﷺ said: He neither fasted nor broke it; or he said: He did not fast and he did not break it. Umar said: What about him who fasts for two days and does not fast one day? He ﷺ said: Is anyone capable of doing that? He Umar said: What is the position of him who fasts for a day and doesnt fast on the other day? Thereupon he the Holy Prophet said: That is the fast of David ﷺ. He Umar said: What about him who fasts one day and doesnt fast for two days. Thereupon he the Messenger of Allah said: I wish I were given the strength to do that. Thereafter he ﷺ said: Fasting three days every month and that of Ramadan every year is a perpetual fasting. I seek from Allah that fasting on the day of Arafa may atone for the sins of the preceding and the coming years; and I seek from Allah that fasting on the day of Ashura may atone for the sins of the preceding year. | The Chapter on in HodHood Indexing, Chapter on 36 in Sahih Muslim | |
| SahihMuslim-017-001-23760 | Abdullah Bin Shaqiq said: I asked Aisha about the Messenger of Allah ﷺ voluntary prayers; and she replied: Before the noon prayer; he used to pray four rakahs in my house; then would go out and lead the people in prayer; then come in and pray two rakahs. He would then lead the people in the sunset prayer; then come in and pray two rakahs. Then he would lead the people in the Isha prayer; and enter my house and pray two rakahs. He would pray nine rakahs during the night; including Witr. At night he would pray for a long time standing and for a long time sitting; and when he recited the Holy Quran while standing; he would bow and prostrate himself from the standing position; and when he recited while sitting; he would bow and prostrate himself from the sitting position; and when it was dawn he would pray two rakahs. | The Chapter on Bowing In Prayers And Friday Prayers in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-23763 | Abdullah Bin Shaqiq AlUqaili reported: I asked Aisha about the prayer of the Messenger of Allah ﷺ during the night i. e. Tahajjud prayer She replied: He used to pray for a long time standing and for a long time sitting in the night; and when he recited the Quran while standing; he would bow himself from the standing position; and when he recited while sitting; he would bow from the sitting position. | The Chapter on Bowing In Prayers And Alquran in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-23764 | Abdullah Bin Shaqiq AlUqaili reported: I asked Aisha about the prayer of the Messenger of Allah ﷺ. She said: The Messenger of Allah ﷺ would observe prayer Nafl in a standing position as well as in a sitting position; and when he commenced the prayer in a standing position; he bowed in this very position; and when he commenced the prayer in a sitting position; he bowed in this very position. | The Chapter on Friday And Supplications in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-23765 | Aisha reported: I did not see the Messenger of Allah ﷺ reciting the Quran in the night prayer in a sitting position; till he grew old and then he recited it in a sitting position; but when thirty or forty verses were left out of the Surah; he would then stand up; recite them and then bowed. | The Chapter on Recitation And Prostration in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-23766 | Aisha reported: The Messenger of Allah ﷺ used to pray while sitting when he grew old and he recited in this position and when the recitation equal to thirty or forty verses was left; he would then stand up and recite for this duration in a standing position and then bowed himself and then prostrated himself and did the same in the second rakah. | The Chapter on Prolonging The Prostration in HodHood Indexing, Chapter on 16 in Sahih Muslim | |
| SahihMuslim-017-001-23776 | Abdullah Bin Amr reported: It was narrated to me that the Messenger of Allah ﷺ had said: The prayer observed by a person sitting is half of the prayer. I came to him ﷺ and found him praying in a sitting position. I placed my hand on his head. He said: O Abdullah Bin Amr; what is the matter with you? I said: Messenger of Allah; it has been narrated to me that you said: The prayer of a man in a sitting position is half of the prayer; whereas you are observing prayer sitting. He the Holy Prophet said: Yes; it is so; but I am not like anyone amongst you. | The Chapter on Inheritance And Payments in HodHood Indexing, Chapter on 16 in Sahih Muslim |
In Sunan AlTermithi
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In Sunan AlNasai
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-24595 | Narrated Abdullah Bin Shaqiq: I asked Aisha about the voluntary prayers offered by the Messenger of Allah ﷺ. She replied: Before the noon prayer he would pray four rakahs in my house; then go out and lead the people in prayer; then return to my house and pray two rakahs. He would lead the people in the sunset prayer; then return to my house and pray two rakahs. Then he would lead the people in the night prayer; and enter my house and pray two rakahs. He would pray nine rakahs during the night; including witr prayer. At night he would pray for a long time standing and for a long time sitting. When he recited the Quran while standing; he would bow and prostrate himself from the standing position; and when he recited while sitting; he would bow and prostrate himself from the sitting position; and when dawn came he prayed two rakahs; then he would come out and lead the people in the dawn prayer. | The Chapter on Bowing In Prayers And Raising From Prostration in HodHood Indexing, Chapter on s Regarding The Voluntary And Sunnah Prayers in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-25123 | Abu Salamah Bin Abdulrahman reported on the authority of Fatimah daughter of Qais Abu Amr Bin Hafs divorced her Fatimah daughter of Qais absolutely when he was away from home and his agent sent her home barley. She was displeased with it. He said I swear by Allah; you have no claim on us. She then came to Apostle of Allah ﷺ and mentioned that to him. He said to her No maintenance is due to you from him. He ordered her to spend the waiting period in the house of Umm Sharik but he said afterwards that is a woman whom my Companions visit. Spend the waiting period in the house of Ibn Umm Maktum for he is blind and you can undress. Then when you are in a position of being remarried; tell me. She said When I was in a position to remarry; I mentioned to him that Muawiyah Bin Abi Sufyan and Abu Jahm had asked me in marriage. The Apostle of Allah ﷺ said As for Abu Jahm; he does not put down his stick from his shoulder; and as for Muawiyah he is a poor man who has no property; marry Usamah Bin Zaid. I disliked him but he said Marry Usamah Bin Zaid. So; I married him. And Allah prospered him very much and I was envied. | The Chapter on Marriage And Iddah in HodHood Indexing, Chapter on Regarding The Maintenance Of One Who Has Been Irrevocably Divorced in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-27483 | Ibn Abi Laila said: Prayer passed through three stages. And out people narrated to us that Messenger of Allah ﷺ said; it is to my liking that the prayer of Muslims or believers should be united i.e.; in congregation ; so much so that I intended to send people to the houses to announce the time of prayer; and I also resolved that I should order people to stand at the tops of the forts and announce the time of the prayer for Muslims; and they struck the bell or were about to strike the bell to announce the time for prayer. Then came a person from among the Ansar who said: Messenger of Allah; when I returned from you; as I saw your anxiety. I saw in sleep a person with two green clothes on him; he stood on the Masjid and called people to prayer. He then sat down for a short while and stood up and pronounced in a like manner; except that he added: The time for prayer has come. If the people did not call me a liar ; and according to the version of Ibn AlMuthanna; if you did not call me a liar. I would say that I was awake; I was awake; I was not asleep. The Messenger of Allah ﷺ said: According to the version of Ibn AlMuthanna; Allah has shown you a good dream. But the version of Amr does not have the words: Allah has shown you a good dream. Then ask Bilal to pronounce the ADHAN to call to the prayer. Umar in the meantime said: I also had a dream like the one he had. But as he informed earlier. I was ashamed to inform. Our people have narrated to us: when a person came to the Masjid during the prayer in congregation ; he would ask about the RAKAHS of prayer ; and he would be informed about the number of RAKAHS already performed. They would stand in prayer along with the Messenger of Allah ﷺ : some in standing position; others bowing; some sitting and some praying along with the Messenger of Allah ﷺ Ibn AlMuthanna reported from Amr from Hussain Bin Abi Laila; saying ; Until Muadh came. Shubah said ; I heard it from Hussain who said : I shall follow the position in the prayer in which I find him the prophet... you should do in a similar way.Abu Dawud said: I then turned to the tradition reported by Amr Bin Marzuq he said; then Maadh came and they the people hinted at him. Shubah said; I heard it from hussain who said: Muadh then said; I shall follow the position in the prayer when I join it in which I find him the prophet. He then said: Muadh has prayer when I join it in which I find him the prophet. He then said: MUadh has introduced for you a SUNNAH a model behaviour ; so you should do in a like manner.He said; our people have narrated to us; when the Messenger of Allah ﷺ came to Madina; he commanded them the people to keep fast for three days. Thereafter the Quranic verses with regard to the fasts during Ramadan were revealed. But they were people who were not accustomed to keep fast ; hence the keeping of the fasts was hard for them; so those who could not keep fast would feed an indigent; then the month. The concession was granted to the patient and the traveler; all were commanded to keep fast. | The Chapter on Prayers And Bowing in HodHood Indexing, Chapter on How The Adhan Is Performed in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-27833 | Abu Huraira said: When the Messenger of Allah ﷺ entered the Masjid; a man also entered it and prayed. He then came and saluted the Messenger of Allah ﷺ. The Messenger of Allah ﷺ returned the salutation and said to him: Go back and pray; for you have not prayed. The man returned and prayed as he prayed before. He then came to prophet ﷺ and saluted him. The Messenger of Allah ﷺ said to him: And upon you be peace. Go back and pray; for you have not prayed. He did so three times. Then the man said: By Him who has sent you as a Prophet with truth; I cannot do better than this; so teach me. He said: When you get up to pray; utter the takbir Allah is most great ; then recite a convenient portion of the Quran; then bow and remain quietly in that position; then sit and remain quietly in that position; then raise yourself and stand erect: then prostrate yourself and remain quietly in that position; then sit and remain quietly in that position; then do that throughout all your prayer.Abu Dawud said: AlQanabi reported this tradition from Said Bin Abi SaId on the authority of Abu Huraira. This version has the wording in the last: When you do this; then your prayer is completed. If you omit anything form this; you omit that much from your prayer. This version also has the wording: when you get up for praying; perform the abulation perfectly. | The Chapter on Tashahhud And Bowing in HodHood Indexing, Chapter on The Prayer Of One Whose Back Does Not Come To A Complete Rest During Ruku And Prostration in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28089 | Yala Bin Shaddad Bin Aws said: I came to Muawiyah in Jerusalem. He led us in the Friday prayer. I saw that most of the people in the Masjid were the Companions of the Prophet ﷺ. I saw them sitting in ihtiba condition; i.e. sitting on hips erecting the feet and sticking them to the stomach and holding them with hands or tying them with a cloth to the back; while the imam was giving sermon.Abu Dawud said: Ibn Umar used to sit in ihtiba position while the imam gave the Friday sermon. Anas Bin Malik; Shuraih; Sasaah Bin Sawhan; Saeed Bin AlMusayib; Ibrahim AlNakhai; Makhul; Ismail; Ismail Bin Muhammad Bin Sad; and Nuaim Bin Sulamah said: There is no harm in sitting in ihtiba position.Abu Dawud said: I do not know whether anyone considered it disapproved except Ubadah Bin Nasay. | The Chapter on Friday Worship And Ablution in HodHood Indexing, Chapter on Sitting In The Ihtiba Position While The Imam Gives Khutbah in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29326 | Narrated Abdullah AlHawzani: I met Bilal; the Muadhdhin of the Messenger of Allah ﷺ at Aleppo; and said: Bilal; tell me; what was the financial position of the Messenger of Allah ﷺ ? He said: He had nothing. It was I who managed it on his behalf since the day Allah made him Prophet of Allah ﷺ until he died. When a Muslim man came to him and he found him naked; he ordered me to clothe him. I would go; borrow some money ; and purchase a cloak for him. I would then clothe him and feed him. A man from the polytheists met me and said: I am well off; Bilal. Do not borrow money from anyone except me. So I did accordingly. One day when I performed ablution and stood up to make call to prayer; the same polytheist came along with a body of merchants. When he saw me; he said: O Abyssinian. I said: I am at your service. He met me with unpleasant looks and said harsh words to me. He asked me: Do you know how many days remain in the completion of this month? I replied: The time is near. He said: Only four days remain in the completion of this month. I shall then take that which is due from you i.e. loan ; and then shall return you to tend the sheep as you did before. I began to think in my mind what people think in their minds on such occasions. When I offered the night prayer; the Messenger of Allah ﷺ returned to his family. I sought permission from him and he gave me permission. I said: Messenger of Allah; may my parents be sacrificed for you; the polytheist from whom I used to borrow money said to me such-and-such. Neither you nor I have anything to pay him for me; and he will disgrace me. So give me permission to run away to some of those tribes who have recently embraced Islam until Allah gives His Apostle ﷺ something with which he can pay the debt for me. So I came out and reached my house. I placed my sword; waterskin or sheath ; shoes and shield near my head. When dawn broke; I intended to be on my way. All of a sudden I saw a man running towards me and calling: Bilal; return to the Messenger of Allah ﷺ. So I went till I reached him. I found four mounts kneeling on the ground with loads on them. I sought permission. The Messenger of Allah ﷺ said to me: Be glad; Allah has made arrangements for the payment of your debt. He then asked: Have you not seen the four mounts kneeling on the ground? I replied: Yes. He said: You may have these mounts and what they have on them. There are clothes and food on them; presented to me by the ruler of Fadak. Take them away and pay off your debt. I did so. He then mentioned the rest of the tradition. I then went to the Masjid and found that the Messenger of Allah ﷺ was sitting there. I greeted him. He asked: What benefit did you have from your property? I replied: Allah Most High paid everything which was due from the Messenger of Allah ﷺ. Nothing remains now. He asked: Did anything remain from that property ? I said: Yes. He said: Look; if you can give me some comfort from it; for I shall not visit any member of my family until you give me some comfort from it. When the Messenger of Allah ﷺ offered the night prayer; he called me and said: What is the position of that which you had with you i.e. property ? I said: I still have it; no one came to me. The Messenger of Allah ﷺ passed the night in the Masjid. He then narrated the rest of the tradition. Next day when he offered the night prayer; he called me and asked: What is the position of that which you had i.e. the rest of the property ? I replied: Allah has given you comfort from it; Messenger of Allah. He said: Allah is Most Great; and praised Allah; fearing lest he should die while it was with him. I then followed him until he came to his wives and greeted each one of them and finally he came to his place where he had to pass the night. This is all for which you asked me. | The Chapter on Horses And Property in HodHood Indexing, Chapter on Regarding The Imam Accepting Gifts From Idolaters in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-29472 | Narrated Abu Qatadah: A man came to the Prophet ﷺ and said: How do you fast; Messenger of Allah? The Messenger of Allah ﷺ became angry at what he said. When Umar observed this his anger ; he said: We are satisfied with Allah as Lord; with Islam as religion; and with Muhammad as Prophet. We seek refuge in Allah from the anger of Allah; and from the anger of His Apostle. Umar continued to repeat these words till his anger cooled down. He then asked: Messenger of Allah; what is the position of one who observes a perpetual fast? He replied: May he not fast or break his fast. Mousaddad said in his version: He has neither fasted nor broken his fast. The narrator; Ghaylan; doubted the actual wordings. He asked: What is the position of one who fasts two days and does not fast one day? He said: Is anyone able to do that? He asked: What is the position of one who fasts every second day i.e. fasts one day and does not fasts the next day ? He the Prophet said: This is the fast that David observed. He asked: Messenger of Allah; what is the position of one who fasts one day and breaks it for two days? He replied: I wish I were given the power to observe that. Then the Messenger of Allah ﷺ said: The observance of three days fast every month and of one Ramadan to the other i.e. the fast of Ramadan every year is equivalent to a perpetual fast. I seek from Allah that fasting on the day of Arafat may atone for the sins of the preceding and the coming year; and I seek from Allah that fasting on the day of Ashura may atone for the sins of the preceding year. | The Chapter on Special Days And Fasting in HodHood Indexing, Chapter on Regarding Continuous Voluntary Fasting in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34804 | Yahya related to me that Malik said; What is done in our community in the case of a man who makes his slave-girl a mudabbara and she gives birth to children after that; and then the slave-girl dies before the one who gave her a tadbir is that her children are in her position. The conditions which were confirmed for her are confirmed for them. The death of their mother does not harm them. If the one who made her mudabbara dies; they are free if their value is less than one third of his total property. Malik said; For every mother by birth as opposed to mother by suckling; her children are in her position. If she is free and she gives birth after she is free; her children are free. If she is a mudabbara or mukataba; or freed after a number of years in service; or part of her is free or pledged or she is an umm walad; each of her children are in the same position as their mother. They are set free when she is set free and they are slaves when she is a slave. Malik said about the mudabbara given a tadbir while she was pregnant; Her children are in her position. That is also the position of a man who frees his slave- girl while she is pregnant and does not know that she is pregnant. Malik said; The sunna about such women is that their children follow them and are set free by their being set free. Malik said; It is the same as if a man had bought a slave-girl while she was pregnant. The slave-girl and what is in her womb belong to the one who bought her whether or not the buyer stipulates that. Malik continued; It is not halal for the seller to make an exception about what is in her womb because that is an uncertain transaction. It reduces her price and he does not know if that will reach him or not. That is as if one sold the foetus in the womb of the mother. That is not halal because it is an uncertain transaction. Malik said about the mukatab or mudabbar who bought a slave- girl and had intercourse with her and she became pregnant by him and gives birth; The children of both of them by a slave-girl are in his position. They are set free when he is set free and they are slaves when he is a slave. Malik said; When he is set free; the umm walad is part of his property which is surrendered to him when he is set free. | The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, The Book of Speech in Muwata Malik | |
| MuwataMalik-017-001-34921 | Yahya said that he heard Malik say; What is done in our community about someone who consumed an animal without the permission of its owner; is that he must pay its price on the day he consumed it. He is not obliged to replace it with a similar animal nor does he compensate the owner with any kind of animal. He must pay its price on the day it was consumed; and giving the value is more equitable in compensation for animals and goods. Yahya said that he heard Malik say about someone who consumes some food without the permission of its owner; He returns to the owner a like weight of the same kind of food. Food is in the position of gold and silver. Gold and silver are returned with gold and silver. The animal is not in the position of gold in that. What distinguishes between them is the sunna and the behaviour which is in force. Yahya said that he heard Malik say; If a man is entrusted with some wealth and then trades with it for himself and makes a profit; the profit is his because he is responsible for the property until he returns it to its owner. | The Chapter on Precious Metals And Buying And Selling Gold in HodHood Indexing, The Book of The Evil Eye in Muwata Malik | |
| MuwataMalik-017-001-35009 | Yahya said that Malik said; The generally agreed on way of doing things among us about an investor who pays qirad money to an agent to buy goods; and the agent then sells the goods for a price to be paid later; and has a profit in the transaction; then the agent dies before he has received payment; is that if his heirs want to take that money; they have their father stipulated portion from the profit. That is theirs if they are trustworthy to take the payment. If they dislike to collect it from the debtor and they refer him to the investor; they are not obliged to collect it and there is nothing against them and nothing for them by their surrendering it to the investor. If they do collect it; they have a share of it and expenses like their father had. They are in the position of their father. If they are not trustworthy to do so; they can bring someone reliable and trustworthy to collect the money. If he collects all the capital and all the profit; they are in the position of their father. Malik spoke about an investor who paid qirad money to a man provided that he used it and was responsible for any delayed payment for which he sold it. He said; This is obligatory on the agent. If he sells it for delayed payment; he is responsible for it. | The Chapter on Financial Transactions And Profits in HodHood Indexing, The Book of The Decree in Muwata Malik | |
| MuwataMalik-017-001-35135 | Yahya related to me from Malik; The generally agreed upon way of doing things among us and what I have seen the people of knowledge doing in our city about the fixed shares of inheritance of children from the mother or father when one or other of them dies is that if they leave male and female children; the male takes the portion of two females. If there are only females; and there are more than two; they get two thirds of what is left between them. If there is only one; she gets a half. If someone shares with the children; who has a fixed share and there are males among them; the reckoner begins with the ones with fixed shares. What remains after that is divided among the children according to their inheritance. When there are no children; grandchildren through sons have the same position as children; so that grandsons are like sons and grand-daughters are like daughters. They inherit as they inherit and they overshadow as they overshadow. If there are both children and grandchildren through sons; and there is a male among the children; then the grandchildren through sons do not share in the inheritance with him. If there is no surviving male among the children; and there are two or more daughters; the granddaughters through a son do not share in the inheritance with them unless there is a male who is in the same position as them in relation to the deceased; or further than them. His presence gives access to whatever is left over; if any; to whoever is in his position and whoever is above him of the granddaughters through sons. If something is left over; they divide it among them; and the male takes the portion of two females. If nothing is left over; they have nothing. If the only descendant is a daughter; she takes half; and if there are one or more grand-daughters through a son who are in the same position to the deceased; they share a sixth. If there is a male in the same position as the granddaughters through a son in relation to the deceased; they have no share and no sixth. If there is a surplus after the allotting of shares to the people with fixed shares; the surplus goes to the male and whoever is in his position and whoever is above him of the female descendants through sons. The male has the share of two females. The one who is more distant in relationship than grandchildren through sons has nothing. If there is no surplus; they have nothing. That is because Allah; the Blessed; the Exalted; said in His Book; Allah charges you about your children that the male has the like of the portion of two females. If there are more than two women they have two thirds of what is left. If there is one; she has a half. Surat 4 ayat 10 | The Chapter on Inheritance And Shares in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35567 | Yahya related to me from Malik from Yahya Ibn Said that Zurayq Ibn Hayan; who was in charge of Egypt in the time of AlWalid; Sulayman; and Umar Ibn Abd AlAziz; mentioned that Umar Ibn Abd AlAziz had written to him saying; Assess the muslims that you come across and take from what is apparent of their wealth and whatever merchandise is in their charge; one dinar for every forty dinars; and the same proportion from what is less than that down to twenty dinars; and if the amount falls short of that by one third of a dinar then leave it and do not take anything from it. As for the people of the Book that you come across; take from the merchandise in their charge one dinar for every twenty dinars; and the same proportion from what is less than that down to ten dinars; and if the amount falls short by one third of a dinar leave it and do not take anything from it. Give them a receipt for what you have taken f rom them until the same time next year. Malik said; The position among us in Madina concerning goods which are being managed for trading purposes is that if a man pays zakat on his wealth; and then buys goods with it; whether cloth; slaves or something similar; and then sells them before a year has elapsed over them; he does not pay zakat on that wealth until a year elapses over it from the day he paid zakat on it. He does not have to pay zakat on any of the goods if he does not sell them for some years; and even if he keeps them for a very long time he still only has to pay zakat on them once when he sells them. Malik said; The position among us concerning a man who uses gold or silver to buy wheat; dates; or whatever; for trading purposes and keeps it until a year has elapsed over it and then sells it; is that he only has to pay zakat on it if and when he sells it; if the price reaches a zakatable amount. This is therefore not the same as the harvest crops that a man reaps from his land; or the dates that he harvests from his palms. Malik said; A man who has wealth which he invests in trade; but which does not realise a zakatable profit for him; fixes a month in the year when he takes stock of what goods he has for trading; and counts the gold and silver that he has in ready money; and if all of it comes to a zakatable amount he pays zakat on it. Malik said; The position is the same for muslims who trade and muslims who do not. They only have to pay zakat once in any one year; whether they trade in that year or not. | The Chapter on Precious Metals And Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35582 | Yahya related to me from Malik from Ziyad Ibn Sad that Ibn Shihab said; Neither jurur; nor musran Alfara; nor adhq Ibn hubayq should be taken as zakat from dates. They should be included in the assessment but not taken as zakat. Malik said; This is the same as with sheep and goats; whose young are included in the assessment but are not actually taken as zakat. There are also certain kinds of fruit which are not taken as zakat; such as burdi dates one of the finest kinds of dates ; and similar varieties. Neither the lowest quality of any property nor the highest should be taken. Rather; zakat should be taken from average quality property. Malik said; The position that we are agreed upon concerning fruit is that only dates and grapes are estimated while on the tree. They are estimated when their usability is clear and they are halal to sell. This is because the fruit of date-palms and vines is eaten straightaway in the form of fresh dates and grapes; and so the assessment is done by estimation to make things easier for people and to avoid causing them trouble. Their produce is estimated and then they are given a free hand in using their produce as they wish; and later they pay the zakat on it according to the estimation that was made. Malik said; crops which are not eaten fresh; such as grains and seeds; which are only eaten after they have been harvested; are not estimated. The owner; after he has harvested; threshed and sifted the crop; so that it is then in the form of grain or seed; has to fulfil his trust himself and deduct the zakat he owes if the amount is large enough for him to have to pay zakat. This is the position that we are all agreed upon here in Madina. Malik said; The position that we are all agreed upon here in Madina is that the produce of date palms is estimated while it is still on the tree; after it has ripened and become halal to sell; and the zakat on it is deducted in the form of dried dates at the time of harvest. If the fruit is damaged after it has been estimated and the damage affects all the fruit then no zakat has to be paid. If some of the fruit remains unaffected; and this fruit amounts to five awsuq or more using the sa of the Prophet; may Allah bless him and grant him peace; then zakat is deducted from it. Zakat does not have to be paid; however; on the fruit that was damaged. Grapevines are dealt with in the same way. If a man owns various pieces of property in various places; or is a co-owner of various pieces of property in various places; none of which individually comes to a zakatable amount; but which; when added together; do come to a zakatable amount; then he adds them together and pays the zakat that is due on them. | The Chapter on Food And Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35820 | Malik said; Allah; the Blessed and Exalted; says; O you who trust; do not kill game while you are in ihram. Whoever of you kills game intentionally has to pay a forfeit commensurate with what he has killed in cattle which two men from among you shall judge; a sacrificial animal which reaches the Kaba; or else he makes a kaffara of either feeding poor people or the equivalent of that in fasting; so that he may taste the consequences of what he has done. Surat 5 ayat 95. Malik said; Someone who hunts game when he is not in ihram and then kills it while he is in ihram is in the same position as someone who buys game while he is in ihram and then kills it. Allah has forbidden killing it; and so a man who does so has to pay a forfeit for it. The position that we go by in this matter is that a forfeit is assessed for anyone who kills game while he is in ihram. Yahya said that Malik said; The best that I have heard about someone who kills game and is assessed for it is that the game which he has killed is assessed and its value in food is estimated and with that food he feeds each poor man a mudd; or fasts a day in place of each mudd. The number of poor men is considered; and if it is ten then he fasts ten days; and if it is twenty he fasts twenty days; according to how many people there are to be fed; even if there are more than sixty. Malik said; I have heard that a forfeit is assessed for someone who kills game in the Haram while he is not in ihram in the same way that it is assessed for some one who kills game in the Haram while he is in ihram. | The Chapter on Killing In The State Of Ihram in HodHood Indexing, The Book of Hajj in Muwata Malik | |
| MuwataMalik-017-001-36072 | Yahya related to me from Malik from Yahya Ibn Said from Abdulrahman Ibn Hurmuz that Abdullah Ibn Buhayna said; The Messengerof Allah; may Allah bless him and grant him peace; prayed dhuhr with us and he stood straight up after two rakas without sitting. When he had finished the prayer; he did two sajdas and then said the taslim after that. Malik said; concerning someone who forgot in his prayer and stood up after he had completed four rakas and recited and then went into ruku and then; when he raised his head from ruku; remembered that he had already completed his prayer ; He returns to a sitting position and does not do any sajda. If he has already done one sajda I do not think he should do the other. Then when his prayer is finished he does two sajdas from the sitting position after saying the taslim. | The Chapter on Prostration Of Forgetfulness in HodHood Indexing, The Book of Zakat in Muwata Malik | |
| MuwataMalik-017-001-36184 | Yahya related to me from Malik from Hisham Ibn Urwa that his father said; A woman who bleeds as if menstruating only has to do one ghusl; and then after that she does Ablution for each prayer. Yahya said that Malik said; The position with us is that when a woman who bleeds as if menstruating starts to do the prayer again; her husband can have sexual intercourse with her. Similarly; if a woman who has given birth sees blood after she has reached the fullest extent that bleeding normally restrains women; her husband can have sexual intercourse with her and she is in the same position as a woman who bleeds as if menstruating. Yahya said that Malik said; The position with us concerning a woman who bleeds as if menstruating is founded on the hadith of Hisham Ibn Urwa from his father; and it is what I prefer the most of what I have heard about the matter. | The Chapter on Menstruation And Fasting in HodHood Indexing, The Book of The Quran in Muwata Malik |
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