Slavegirl
From HodHood
Contents
Slavegirl Completed Form
The word Slavegirl is a stemmed form of the following words:
Slavegirl Dictionary Definition
Please Note, links to other source may not be legitimate or accurate.
from dictionary.com
http://www.dictionary.com/browse/Slavegirl
from collinsdictionary.com
https://www.collinsdictionary.com/dictionary/english/Slavegirl
Slavegirl in Wikipedia
https://en.wikipedia.org/wiki/Slavegirl
Slavegirl References or Citations
In Quran
nothing found
In Hadith Text Books
Slavegirl In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-1790 | And Safiya bint Ubaid said: A governmental male-slave tried to seduce a slave-girl from the Khumus of the war booty till he deflowered her by force against her will; therefore Umar flogged him according to the law; and exiled him; but he did not flog the female slave because the male-slave had committed illegal sexual intercourse by force; against her will AlZuhri said regarding a virgin slave-girl raped by a free man: The judge has to fine the adulterer as much money as is equal to the price of the female slave and the adulterer has to be flogged according to the Islamic Law ; but if the slave woman is a matron; then; according to the verdict of the Imam; the adulterer is not fined but he has to receive the legal punishment according to the Islamic Law. | The Chapter on Fornication And Adultery And Stoning To Death in HodHood Indexing, Chapter on If a woman is compelled to commit illegal sexual intercourse against her will in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4062 | Narrated Aisha: the wife of the Prophet Utba Bin Abi Waqqas entrusted his son to his brother Saad Bin Abi Waqqas saying; The son of the slave-girl of Zama is my illegal son; take him into your custody. So during the year of the Conquest of Mecca Saad took the boy and said; This is my brother son whom my brother entrusted to me. Abu Bin Zam got up and said; He is my brother and the son of the slave girl of my father and was born on my father bed. Then both of them came to Allah Apostle and Saad said; O Allah Messenger ﷺ ! This is my brother son whom my brother entrusted to me. Then Abu Bin Zama got up and said; This is my brother and the son of the slave-girl of my father. Allah Messenger ﷺ said; O Abu Bin Zama! This boy is for you as the boy belongs to the bed where he was born ; and for the adulterer is the stone i.e. deprivation. Then the Prophet ﷺ said to his wife Sauda bint Zama; Screen yourself from this boy; when he saw the boy resemblance to Utba. Since then the boy did not see Sauda till he died. | The Chapter on Sons And Children in HodHood Indexing, Chapter on The saying of a testator to the executor Look after my son in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4778 | Narrated Kuraib: the freed slave of Ibn Abbas; that Maimuna bint AlHarith told him that she manumitted a slave-girl without taking the permission of the Prophet. On the day when it was her turn to be with the Prophet; she said; Do you know; O Allah Messenger ﷺ ; that I have manumitted my slave-girl? He said; Have you really? She replied in the affirmative. He said; You would have got more reward if you had given her i.e. the slave-girl to one of your maternal uncles. | The Chapter on Slaves And Praise And Worship in HodHood Indexing, Chapter on A woman giving gifts to someone other than husband in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4780 | Narrated Maimuna; the wife of the Prophet ﷺ that she manumitted her slave-girl and the Prophet ﷺ said to her; You would have got more reward if you had given the slave-girl to one of your maternal uncles. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, Chapter on Who is to be given the gift first in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4837 | Narrated Aisha: Abu Bin Zama and Saad Bin Abi Waqqas carried the case of their claim of the ownership of the son of a slave-girl of Zama before the Prophet. Saad said; O Allah Messenger ﷺ ! My brother; before his death; told me that when I would return to Mecca ; I should search for the son of the slave-girl of Zama and take him into my custody as he was his son. Abu Bin Zama said; the is my brother and the son of the slave-girl of my father; and was born or my father bed. The Prophet ﷺ noticed a resemblance between Utba and the boy but he said; O Abu Bin Zama! You will get this boy; as the son goes to the owner of the bed. You; Sauda; screen yourself from the boy. | The Chapter on Sons And Children in HodHood Indexing, Chapter on To file a case for fulfilling the will of the deceased in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4911 | Narrated Aisha: Utba Bin Abi Waqqas authorized his brother Saad Bin Abi Waqqas to take the son of the slave-girl of Zama into his custody; telling him that the boy was his own illegal son. When Allah Messenger ﷺ went to Mecca at the time of the Conquest; Saad took the son of the slave-girl of Zama to Allah Messenger ﷺ and also brought Abu Bin Zama with him and said; O Allah Messenger ﷺ ! This is the son of my brother Utba who authorized me to take him into my custody. Abu Bin Zama said; O Allah Messenger ﷺ ! He is my brother; the son of Zama slave-girl and he was born on his bed. Allah Messenger ﷺ looked at the son of the slave-girl of Zama and noticed much resemblance to Utba. Allah Messenger ﷺ said; It is for you; O Abu Bin Zama as he was born on the bed of your father. Allah Messenger ﷺ then told Sauda bint Zama to observe veil in the presence of the boy as he noticed the boy resemblance to Utba and Sauda was the wife of the Prophet ﷺ. | The Chapter on Sons And Children in HodHood Indexing, Chapter on Umm AlWalad in Sahih AlBukhari | |
| SahihAlBukhari-017-001-4977 | Narrated Ibn Kaab Bin Malik from his father: We had some sheep which used to graze at Sala. One of our slavegirls saw a sheep dying and she broke a stone and slaughtered the sheep with it. My father said to the people; Dont eat it till I ask the Prophet about it or till I send somebody to ask the Prophet. So; he asked or sent somebody to ask the Prophet; and the Prophet ﷺ permitted him to eat it. Ubaidullah a sub-narrator said; I admire that girl; for though she was a slave-girl; she dared to slaughter the sheep. | The Chapter on Live Stock Sheep For Food in HodHood Indexing, Chapter on To save the thing liable to be spoiled in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5329 | Narrated Aisha: Utba Bin Abu Waqqas took a firm promise from his brother Saad Bin Abu Waqqas to take the son of the slave-girl of Zama into his custody as he was his i.e. Utbas son. In the year of the Conquest of Mecca Saad Bin Abu Waqqas took him; and said that he was his brother son; and his brother took a promise from him to that effect. Abu Bin Zama got up and said; He is my brother and the son of the slave-girl of my father and was born on my father bed. Then they both went to the Prophet ﷺ Saad said; O Allah Messenger ﷺ ! He is the son of my brother and he has taken a promise from me that I will take him. Abu Bin Zama said; He is my brother and the son of my father slave-girl and was born on my father bed. Allah Messenger ﷺ said; The boy is for you. O Abu Bin Zama. Then the Prophet ﷺ said; The son is for the bed i.e. the man on whose bed he was born and stones disappointment and deprivation for the one who has done illegal sexual intercourse. The Prophet ﷺ told his wife Sauda bint Zama to screen herself from that boy as he noticed a similarity between the boy and Utba. So; the boy did not see her till he died. | The Chapter on Sons And Children in HodHood Indexing, Chapter on Explanation of doubtful unclear things in Sahih AlBukhari | |
| SahihAlBukhari-017-001-6640 | Narrated Aisha: Utba Bin Abi Waqqas authorized his brother Saad to take the son of the slave-girl of Zama into his custody. Utba said to him. He is my son. When Allah Messenger ﷺ arrived in Mecca during the Conquest of Mecca ; Saad Bin Abi Waqqas took the son of the slave-girl of Zama and took him to the Prophet ﷺ Abd Bin Zama too came along with him. Saad said. This is the son of my brother and the latter has informed me that he is his son. Abd Bin Zama said; O Allah Messenger ﷺ ! This is my brother who is the son of the slave-girl of Zama and was born on his i.e. Zamas bed. Allah Apostle looked at the son of the slave-girl of Zama and noticed that he; of all the people had the greatest resemblance to Utba Bin Abi Waqqas. Allah Messenger ﷺ then said to Abd ; He is yours; he is your brother; O Abd Bin Zama; he was born on the bed of your father. At the same time Allah Messenger ﷺ said to his wife Sauda ; Veil yourself before him i.e. the son of the slave-girl O Sauda; because of the resemblance he noticed between him and Utba Bin Abi Waqqas. Allah Apostle added; The boy is for the bed i.e. for the owner of the bed where he was born ; and stone is for the adulterer. Ibn Shihab said; Abu Huraira used to say that i.e. the last statement of the Prophet in the above Hadith 596; publicly. | The Chapter on Sons And Children in HodHood Indexing, The Book of Military Expeditions led by the Prophet AlMaghaazi in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-17564 | Hilal Bin Yasaf reported that a person got angry and slapped his slave-girl. Thereupon Suwaid Bin Muqarrin said to him: You could find no other part to slap but the prominent part of her face. See I was one of the seven sons of Muqarrin; and we had but only one slave-girl. The youngest of us slapped her; and Allah Messenger ﷺ commanded us to set her free. 2097 | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, Chapter on 8 in Sahih Muslim | |
| SahihMuslim-017-001-18066 | It has been narrated on the authority of Anas Bin Malik who said: When the Muhajirs migrated from Mecca to Medina; they came in a state that they had not anything i. e. money in theirhands; while the Ansar possessed lands and date palms. They divided their properties with the Muhajirs. The Ansar divided and gave them on the condition that they would give half the fruit from the orchards every year; and the Muhajirs would recompense them by working with them and putting in labour. The mother of Anas Bin Malik was called Umm Sulaim and she was also the mother of Abdullah Bin Talha who was a brother of Anas from his mother side. The mother of Anas had given the Messenger of Allah ﷺ her date-palms. He bestowed them upon Umm Aiman; the slave-girl who had been freed by him and was the mother of Usama Bin Zaid. When the Messenger of Allah ﷺ had finished the war with the people of Khaibar and returned to Medina; the Muhajirs returned to the Ansar all the gifts which they had given them out of the fruits. Anas Bin Malik said: The Messenger of. Allah ﷺ returned to my mother her date-palms and gave to Umm Aiman instead of them date-palms from his orchard. Ibn Shihab says that Umm Aiman was the mother of Usama Bin Zaid who was the slave-girl of Abdullah Bin Abd AlMuttalib and hailed from Abyssinia. When Amina gave birth to the Messenger of Allah ﷺ after the death of his father; Umm Aiman used to nurse him until he grew up. He later on freed her and married her to Zaid Bin Haritha. She died five months after the death of the Messenger of Allah ﷺ. | The Chapter on Alansar And Muhajirin in HodHood Indexing, Chapter on 24 in Sahih Muslim | |
| SahihMuslim-017-001-18194 | Jabir reported that Abdullah Bin Ubay Bin Salul used to say to his slave-girl: Go and fetch something for us by committing prostitution. It was in this connection that Allah; the Exalted and Glorious; revealed this verse: And compel not your slave-girls to prostitution when they desire to keep chaste in order to seek the frail goods of this world life; and whoever compels them; then surely after their compulsion Allah is Forgiving; Merciful xxiv. 33. | The Chapter on Life And Death And Islam in HodHood Indexing, Chapter on 3 in Sahih Muslim | |
| SahihMuslim-017-001-18195 | Jabir reported that Abdullah Bin Ubay Bin Salul had two slave-girls; one was called Mousaika and the other one was called Umaima and he compelled them to prostitution for whichAbdullah Bin Ubay Bin Salul compelled them. They made a complaint about this to Allah Messenger ﷺ and it was upon this that this verse was revealed: And compel not your slave-girls to prostitute up to the words: Allah is Forgiving; Merciful. | The Chapter on Fornication And Adultery Punishment And Forgiveness in HodHood Indexing, Chapter on 3 in Sahih Muslim | |
| SahihMuslim-017-001-19661 | Abu Huraira reported Allah Messenger ﷺ as saying: None of you should say: My bondman and my slave-girl; for all of you are the bondmen of Allah; and all your women are the slave-girls of Allah; but say: My servant; my girl; and my young man and my young girl. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, Chapter on 3 in Sahih Muslim | |
| SahihMuslim-017-001-19775 | Abu Burza AlAslami reported that a slave-girl was riding a dromedary and there was also the luggage of people upon it. that she suddenly saw Allah Apostle ﷺ. The way of the mountain was narrow and she said to that dromedary : Go ahead but that dromedary did not move. She that slave-girl ; out of anger; said: O Allah; let that dromedary be damned. Thereupon Allah Apostle ﷺ said: Let the dromedary on which the curse has been invoked not proceed with us. | The Chapter on Almadinah And Angels In Alghazawat in HodHood Indexing, Chapter on 24 in Sahih Muslim | |
| SahihMuslim-017-001-21720 | Jabir Bin Abdullah Allah be pleased with them reported that a person asked Allah Apostle ﷺ saying: I have a slave-girl and I practise azl with her; whereupon Allah Messenger ﷺ said: This cannot prevent that which Allah has decreed. The person then came after some time and said: Messenger of Allah; the slave-girl about whom I talked to you has conceived; whereupon Allah Messeuger ﷺ said: I am the servant of Allah and His Messenger. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, Chapter on 22 in Sahih Muslim | |
| SahihMuslim-017-001-23992 | Kuraib; the freed slave of Ibn Abbas; reported that Abdullah Bin Abbas; Abdulrahman Bin Azhar; AlMiswar Bin Makhrama sent him to Aisha; the wife of the Messenger of Allah ﷺ ; telling him to give her their greetings; and ask her about the two rakahs after the afternoon prayer; for we have heard that you observe them whereas it has been conveyed to us that the Messenger of Allah ﷺ prohibited their observance. Ibn Abbas said: I along with Umar Bin AlKhattab dissuaded people to do so to observe two rakahs of prayer. Kuraib said: I went to her Aisha and conveyed to her the message with which I was sent. She said: Better ask Umm Salama. So I went to them those who had sent him to Hadrat Aisha and informed them about what she had said. They sent me back to Umm Salamah with that with which I was sent to Aisha. Umm Salamah said: I beard the Messenger of Allah ﷺ prohibiting them; and then afterwards I saw him observing them. And when he observed them two rakahs he had already observed the Asr prayer. Then he the Holy Prophet came; while there were with me ladies of Banu Haram; a tribe of the Ansar and he the Holy Prophet observed them the two rakahs. I sent a slave-girl to him asking her to stand by his side and say to him that Umm Salamah says: Messenger of Allah; I heard you prohibiting these two rakahs; whereas I saw you observing them; and if he the Holy Prophet points with his hand to wait ; then do wait. The slave-girl did like that. He the Holy Prophet pointed out with his hand and she got Aasi de and waited; and when he had finished the prayer he said: Daughter of Abu Umaya. you have asked about the two rakahs after the Asr prayer. Some people of Abu AlQais came to me for embracing Islam and hindered me from observing the two rakahs which come after the noon prayer. So those are the two I have been praying. | The Chapter on Special Days And Voluntary Deeds in HodHood Indexing, Chapter on 54 in Sahih Muslim |
In Sunan AlTermithi
nothing found
In Sunan AlNasai
nothing found
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-25736 | Narrated Amr Bin Shuaib: On his father authority; said that his grandfather told that a A man came to the Prophet ﷺ crying for help. He said: His slave-girl; Messenger of Allah! He said: Woe to you; what happened with you ? He said that it was an evil one. He saw the slave-girl of his master; he became jealous of him; and cut off his penis. The Messenger of Allah ﷺ said: Bring the man to me. The man was called; but people could not get control over him. The Messenger of Allah ﷺ then said: Go away; you are free. He asked: Messenger of Allah! upon whom does my help lie? He replied: On every believer; or he said: On every Muslim.Abu Dawud said: The name of the man who was emancipated was Rawh Bin DinarAbu Dawud said: The man who cut off the penis was Zinbaabu Dawud said: The Zinba Abu Rawh was master of the slave. | The Chapter on Reward Of Freeing Slaves in HodHood Indexing, Chapter on If A Man Kills His Slave Or Mutilates Him Should Retaliation Be Imposed On Him in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26656 | Narrated Salamah Ibn AlMuhabbaq: The Messenger of Allah ﷺ made a decision about a man who had intercourse with his wife slave-girl as follows. If he forced her; she is free; and he shall give her mistress a slave-girl similar to her; if she asked him to have intercourse voluntarily; she will belong to him; and he shall give her mistress a slave-girl similar to her.Abu Dawud said: This tradition has been transmitted by Yunus Bin Ubaid; Amr Bin Dinar; Mansur Bin Zadhan and Salam from AlHasan to the same effect. But yunus and Mansur did not mention Qabisah. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, Chapter on A man who commits zina with his wife slave woman in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-26668 | Narrated Abu Umamah Bin Sahl Hunaif: Abu Umamah Ibn Sahl Ibn Hunayf said that some companions of the Messenger of Allah ﷺ told that one of their men suffered so much from some illness that he pined away until he was skin and bone i.e. only a skeleton. A slave-girl of someone visited him; and he was cheered by her and had unlawful intercourse with her. When his people came to visit the patient; he told them about it. He said: Ask the Messenger of Allah ﷺ about the legal verdict for me; for I have had unlawful intercourse with a slave-girl who visited me. So they mentioned it to the Messenger of Allah ﷺ saying: We have never seen anyone so weak from illness as he is. If we bring him to you; his bones will disintegrate. He is only skin and bone. So the Messenger of Allah ﷺ commanded them to take one hundred twigs and strike him once. | The Chapter on Fragrances And Presents in HodHood Indexing, Chapter on Carrying out hadd punishment on a man who is sick in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28964 | Narrated Buraidah: A woman came to the Messenger of Allah ﷺ and said: I donated my slave-girl to my mother; but she died and left the slave-girl. He said: Your reward became due; and she came back to you in inheritance. She said: She died while a month fasting was due from her. Would it be sufficient or be taken as completed if I fast on her behalf ? He said: Yes. She said: She also did not perform Hajj. Would it be sufficient or be taken completed if I perform Hajj on her behalf ? He said: Yes. | Chapter on What Has Been Related About A Man Who GIves A Gift Then It Is Bequeathed To Him Or He Inherits It in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34781 | Malik related to me from Nafi that a slave was in charge of the slaves in the khumus and he forced a slave-girl among those slaves against her will and had intercourse with her. Umar Ibn AlKhattab had him flogged and banished him; and he did not flog the slave-girl because the slave had forced her. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of Sadaqa in Muwata Malik | |
| MuwataMalik-017-001-34787 | Malik said; The best of what is heard about a slave-girl whom a man has intercourse with while he has a partner in her is that the hadd is not inflicted on him and the child is connected to him. When the slave-girl becomes pregnant; her value is estimated and he gives his partners their shares of the price and the slave-girl is his. That is what is done among us. Malik said about a man who made his slave-girl halal to a man that if the one for whom she was made halal had intercourse with her; her value was estimated on the day he had intercourse with her and he owed that to her owner whether or not she conceived. The hadd was averted from him by that. If she conceived the child was connected to him. Malik said about a man who had intercourse with his son or daughter slave-girl; The hadd is averted from him and he owes the estimated value of the slave-girl whether or not she conceives. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of Sadaqa in Muwata Malik | |
| MuwataMalik-017-001-34804 | Yahya related to me that Malik said; What is done in our community in the case of a man who makes his slave-girl a mudabbara and she gives birth to children after that; and then the slave-girl dies before the one who gave her a tadbir is that her children are in her position. The conditions which were confirmed for her are confirmed for them. The death of their mother does not harm them. If the one who made her mudabbara dies; they are free if their value is less than one third of his total property. Malik said; For every mother by birth as opposed to mother by suckling; her children are in her position. If she is free and she gives birth after she is free; her children are free. If she is a mudabbara or mukataba; or freed after a number of years in service; or part of her is free or pledged or she is an umm walad; each of her children are in the same position as their mother. They are set free when she is set free and they are slaves when she is a slave. Malik said about the mudabbara given a tadbir while she was pregnant; Her children are in her position. That is also the position of a man who frees his slave- girl while she is pregnant and does not know that she is pregnant. Malik said; The sunna about such women is that their children follow them and are set free by their being set free. Malik said; It is the same as if a man had bought a slave-girl while she was pregnant. The slave-girl and what is in her womb belong to the one who bought her whether or not the buyer stipulates that. Malik continued; It is not halal for the seller to make an exception about what is in her womb because that is an uncertain transaction. It reduces her price and he does not know if that will reach him or not. That is as if one sold the foetus in the womb of the mother. That is not halal because it is an uncertain transaction. Malik said about the mukatab or mudabbar who bought a slave- girl and had intercourse with her and she became pregnant by him and gives birth; The children of both of them by a slave-girl are in his position. They are set free when he is set free and they are slaves when he is a slave. Malik said; When he is set free; the umm walad is part of his property which is surrendered to him when he is set free. | The Chapter on Freed And Inheritance Of Slaves in HodHood Indexing, The Book of Speech in Muwata Malik | |
| MuwataMalik-017-001-34811 | Malik said in the case of an umm walad who injured someone; The blood-money of that injury is the responsibility of her master from his property; unless the blood-money of the injury is greater than the value of the umm walad. Her master does not have to pay more than her value. That is because when the master of a slave or slave-girl surrenders his slave or slave-girl for an injury which one of them has done; he does not owe any more than that; even if the blood-money is greater. As the master of the umm walad cannot surrender her because of the precedent of the sunna; when he pays her price; it is as if he had surrendered her. He does not have to pay more than that. This is the best of what I have heard about the matter. The master is not obliged to assume responsibility for more than an umm walad value because of her criminal action. | The Chapter on Injury In Crimes And Felonies in HodHood Indexing, The Book of Speech in Muwata Malik | |
| MuwataMalik-017-001-34915 | Yahya said; I heard Malik say that if a man pledges his garden for a stated period and the fruits of that garden are ready before the end of that period; the fruits are not included in the pledge with the real estate; unless it is stipulated by the pledger in his pledge. However; if a man receives a slave-girl as a pledge and she is pregnant or she becomes pregnant after his taking her as a pledge; her child is included with her. A distinction is made between the fruit and the child of the slave-girl. The Messenger of Allah; may Allah bless him and grant him peace; said; If someone sells a palm which has been pollinated; the fruit belongs to the seller unless the buyer stipulates its inclusion. The undisputed way of doing things in our community is that if a man sells a slave-girl or an animal with a foetus in its womb; the foetus belongs to the buyer; whether or not the buyer stipulates it. The palm is not like the animal. Fruit is not like the foetus in its mother womb. Part of what clarifies that is also that it is the usage of people to have a man pawn the fruit of the palm apart from the palm. No one pawns the foetus in its mother womb whether of slaves or animals. | The Chapter on Agriculture And Selling Of Fruits in HodHood Indexing, The Book of The Evil Eye in Muwata Malik | |
| MuwataMalik-017-001-34927 | Yahya said from Malik from Ibn Shihab from Urwa Ibn AlZubair that Aisha; the wife of the Prophet; may Allah bless him and grant him peace; said; Utba Ibn Abi Waqqas disclosed to his brother; Sad Ibn Abi Waqqas; that he was the father of the son of the slave-girl of Zama; and made him promise to look after him after his death. In the year of the conquest; Sad took him and said; He is the son of my brother. He covenanted with me about him. Abd Ibn Zama stood up and said; He is my brother and the son of my father slave-girl. He was born on his bed. They went to the Messenger of Allah; may Allah bless him and grant him peace. Sad said; Messenger of Allah! He is the son of my brother; he made a covenant with me about him. Abd Ibn Zama said; He is my brother and the son of my father slave-girl and was born on my father bed. The Messenger of Allah; may Allah bless him and grant him peace; said; He is yours; Abd Ibn Zama. Then the Messenger of Allah; may Allah bless him and grant him peace; said; A child belongs to the household where he was born and the adulterer is stoned. Then he told Sawda bint Zama; Veil yourself from him; since he saw in him a resemblance to Utba Ibn Abi Waqqas. Aisha added; He did not see her until he met Allah; the Mighty; the Majestic! | The Chapter on Sons And Children in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik | |
| MuwataMalik-017-001-34933 | Malik related to me from Nafi that Safiya bint Abi Ubayd informed him that Umar Ibn AlKhattab said; What is the matter with men who have intercourse with their slave-girls and then leave them to go? No slave-girl comes to me whose master confesses that he has had intercourse with her but that I connect her child to him; whether or not he has practised coitus interruptus or left off from intercourse with her. Yahya said that he heard Malik say; What is done in our community about an umm walad who commits a crime is that her master is liable for what she has done up to her value. He does not have to surrender her; and he cannot be made to bear more than her value for her crime. | The Chapter on Fornication And Adultery And Stoning To Death in HodHood Indexing, The Book of The Description of the Prophet may Allah Bless Him and Grant Him Peace in Muwata Malik | |
| MuwataMalik-017-001-35018 | Yahya related to me from Malik from Ibn Shihab from Amr Ibn AlAsh Sharid that Abdullah Ibn Abbas was asked whether; if a man had two wives; and one of them nursed a slave-boy; and the other had nursed a slave-girl; could the slave-boy marry the slave-girl. He said; No. The husband is the same. | The Chapter on Reward Of Freeing Slaves in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35027 | Yahya related to me from Malik that Abdullah Ibn Dinar said; A man came to Abdullah Ibn Umar when I waswith him at the place where judgments were given and asked him about the suckling of an older person. Abdullah Ibn Umar replied; A man came to Umar Ibn AlKhattab and said; I have a slave-girl and I used to have intercourse with her. My wife went to her and suckled her. When I went to the girl; my wife told me to watch out; because she had suckled her! Umar told him to beat his wife and to go to his slave-girl because kinship by suckling was only by the suckling of the young. | The Chapter on Wives And Relationship Lian in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35032 | Yahya related to me from Malik from a reliable source from Amr Ibn Shuayb from his father from his father father that the Messenger of Allah; may Allah bless him and grant him peace; forbade transactions in which nonrefundable deposits were paid. Malik said; That is; in our opinion; but Allah knows best; that for instance; a man buys a slave or slave-girl or rents an animal and then says to the person from whom he bought the slave or leased the animal; I will give you a dinar or a dirham or whatever on the condition that if I actually take the goods or ride what I have rented from you; then what I have given you already goes towards payment of the goods or hire of the animal. If I do not purchase the goods or hire the animal; then what I have given you is yours without liability on your part. Malik said; According to the way of doing things with us there is nothing wrong in bartering an arabic speaking merchant slave for abyssinian slaves or any other type that are not his equal in eloquence; trading; shrewdness; and know-how. There is nothing wrong in bartering one slave like this for two or more other slaves with a stated delay in the terms if he is clearly different. If there is no appreciable difference between the slaves; two should not be bartered for one with a stated delay in the terms even if their racial type is different. Malik said; There is nothing wrong in selling what has been bought in such a transaction before taking possession of all of it as long as you receive the price for it from some one other than the original owner. Malik said; An addition to the price must not be made for a foetus in the womb of its mother when she is sold because that is gharar an uncertain transaction. It is not known whether the child will be male or female; good-looking or ugly; normal or handicapped; alive or dead. All these things will affect the price. Malik said that in a transaction where a slave or slave-girl was bought for one hundred dinars with a stated credit period that if the seller regretted the sale there was nothing wrong in him asking the buyer to revoke it for ten dinars which he would pay him immediately or after a period and he would forgo his right to the hundred dinars which he was owed. Malik said; However; if the buyer regrets and asks the seller to revoke the sale of a slave or slave-girl in consideration of which he will pay an extra ten dinars immediately or on credit terms; extended beyond the original term; that should not be done. It is disapproved of because it is as if; for instance; the seller is buying the one hundred dinars which is not yet due on a year credit term before the year expires for a slave-girl and ten dinars to be paid immediately or on credit term longer than the year. This falls into the category of selling gold for gold when delayed terms enter into it. Malik said that it was not proper for a man to sell a slave-girl to another man for one hundred dinars on credit and then to buy her back for more than the original price or on a credit term longer than the original term for which he sold her. To understand why that was disapproved of in that case; the example of a man who sold a slave-girl on credit and then bought her back on a credit term longer than the original term was looked at. He might have sold her for thirty dinars with a month to pay and then buy her back for sixty dinars with a year or half a year to pay. The outcome would only be that his goods would have returned to him just like they were and the other party would have given him thirty dinars on a month credit against sixty dinars on a year or half a year credit. That was not to be done. | The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35034 | Yahya related to me from Malik from Abdullah Ibn Abi Bakr Ibn Muhammad Ibn Amr Ibn Hazm that Aban Ibn Uthman and Hisham Ibn Ismail used to mention in their khutbas built-in liability agreements in the sale of slaves; to cover both a three day period and a similar clause covering a year. Malik explained; The defects a lave or slave-girl are found to have from the time they are bought until the end of the three days are the responsibility of the seller. The year agreement is to cover insanity; leprosy; and loss of limbs due to disease. After a year; the seller is free from any liability. Malik said;An inheritor or someone else who sells a slave or slave-girl without any such built-in guarantee is not responsible for any fault in the slave and there is no liability agreement held against him unless he was aware of a fault and concealed it. If he was aware of a fault; the lack of guarantee does not protect him. The purchase is returned. In our view; built-in liability agreements only apply to the purchase of slaves. | The Chapter on Slaves And Praise And Worship in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35035 | Yahya related to me from Malik from Yahya Ibn Said from Salim Ibn Abdullah that Abdullah Ibn Umar sold one of his slaves for eight hundred dirhams with the stipulation that he was not responsible for defects. The person who bought the slave complained to Abdullah Ibn Umar that the slave had a disease which he had not told him about. They argued and went to Uthman Ibn Affan for a decision. The man said; He sold me a slave with a disease which he did not tell me about. Abdullah said; I sold to him with the stipulation that I was not responsible. Uthman Ibn Affan decided that Abdullah Ibn Umar should take an oath that he had sold the slave without knowing that he had any disease. Abdullah Ibn Umar refused to take the oath; so the slave was returned to him and recovered his health in his possession. Abdullah sold him afterwards for 1500 dirhams. Malik said; The generally agreed upon way of doing things among us about a man who buys a female slave and she becomes pregnant; or who buys a slave and then frees him; or if there is any other such matter which has already happened so that he cannot return his purchase; and a clear proof is established that there was a fault in that purchase when it was in the hands of the seller or the fault is admitted by the seller or someone else; is that the slave or slave-girl is assessed for its value with the fault it is found to have had on the day of purchase and the buyer is refunded;from what he paid;the difference between the price of a slave who is sound and a slave with such a defect. Malik said; The generally agreed upon way of doing things among us regarding a man who buys a slave and then finds out that the slave has a defect for which he can be returned and meanwhile another defect has happened to the slave whilst in his possession; is that if the defect which occurred to the slave in his possession has harmed him; like loss of a limb; loss of an eye; or something similar; then he has a choice. If he wants; he can have the price of the slave reduced commensurate with the defect he bought him with according to the prices on the day he bought him; or if he likes; he can pay compensation for the defect which the slave has suffered in his possession and return him. The choice is up to him. If the slave dies in his possession; the slave is valued with the defect which he had on the day of his purchase. It is seen what his price would really have been. If the price of the slave on the day of purchase without fault was 100 dinars; and his price on the day of purchase with fault would have been 80 dinars; the price is reduced by the difference. These prices are assessed according to the market value on the day the slave was purchased. Malik said; The generally agreed upon way of doing things among us is that if a man returns a slave girl in whom he has found a defect and he has already had intercourse with her; he must pay what he has reduced of her price if she was a virgin. If she was not a virgin; there is nothing against his having had intercourse with her because he had charge of her. Malik said; The generally agreed upon way of doing things among us regarding a person; whether he is an inheritor or not; who sells a slave; slave-girl; or animal without a liability agreement is that he is not responsible for any defect in what he sold unless he knew about the fault and concealed it. If he knew that there was a fault and concealed it; his declaration that he was free of responsibility does not absolve him; and what he sold is returned to him. Malik spoke about a situation where a slave-girl was bartered for two other slave-girls and then one of the slave-girls was found to have a defect for which she could be returned. He said; The slave-girl worth two other slave- girls is valued for her price. Then the other two slave-girls are valued; ignoring the defect which the one of them has. Then the price of the slave-girl sold for two slave-girls is divided between them according to their prices so that the proportion of each of them in her price is arrived at - to the higher priced one according to her higher price; and to the other according to her value. Then one looks at the one with the defect; and the buyer is refunded according to the amount her share is affected by the defect; be it little or great. The price of the two slave-girls is based on their market value on the day that they were bought. Malik spoke about a man who bought a slave and hired him out on a long-term or short-term basis and then found out that the slave had a defect which necessitated his return. He said that if the man returned the slave because of the defect; he kept the hire and revenue. This is the way in which things are done in our city. That is because; had the man bought a slave who then built a house for him; and the value of the house was many times the price of the slave; and he then found that the slave had a defect for which he could be returned; and he was returned; he would not have to make payment for the work the slave had done for him. Similarly; he would keep any revenue from hiring him out; because he had charge of him. This is the way of doing things among us. Malik said; The way of doing things among us when someone buys several slaves in one lot and then finds that one of them has been stolen; or has a defect; is that he looks at the one he finds has been stolen or the one in which he finds a defect. If he is the pick of those slaves; or the most expensive; or it was for his sake that he bought them; or he is the one in whom people see the most excellence; then the whole sale is returned. If the one who is found to be stolen or to have a defect is not the pick of the slaves; and he did not buy them for his sake; and there is no special virtue which people see in him; the one who is found to have a defect or to have been stolen is returned as he is; and the buyer is refunded his portion of the total price. | The Chapter on Financial Transaction And Return in HodHood Indexing, The Book of Setting Free and Wala in Muwata Malik | |
| MuwataMalik-017-001-35240 | Yahya related to me from Malik from Nafi that Abdullah Ibn Umar said; If a man gives his slave permission to marry; the divorce is in the hand of the slave; and nobody else has any power over his divorce. Nothing is held against a man who takes the slave-girl of his male slave or the slave-girl of his female-slave. | The Chapter on Zakat And Slaves in HodHood Indexing, The Book of The Mudabbar in Muwata Malik | |
| MuwataMalik-017-001-35259 | Malik said; What is done among us when a slave divorces a slave- girl when she is a slave and then she is set free; is that her idda is the idda of a slave-girl; and her being set free does not change her idda whether or not he can still return to her. Her idda is not altered. Malik added; The hadd-punishment which a slave incurs is the same as this. When he is freed after he has incurred but before the punishment has been executed; his hadd is the hadd of the slave. Malik said; When a free man divorces a slave-girl three times; her idda is two periods. When a slave divorces a free woman twice; her idda is three periods. Malik said about a man who had a slave-girl as a wife; and he bought her and set her free; Her idda is the idda of a slave-girl; i.e. two periods; as long as he has not had intercourse with her. If he has had intercourse with her after buying her and before he set her free; she only has to wait until one period has passed. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of Qirad in Muwata Malik | |
| MuwataMalik-017-001-35295 | Yahya related to me from Malik from Humayd Ibn Qays AlMakki that a man called Dhafif said that Ibn Abbas was asked about coitus interruptus. He called a slave-girl of his and said; Tell them. She was embarrassed. He said; It is alright; and I do it myself. Malik said; A man does not practise coitus interruptus with a free woman unless she gives her permission. There is no harm in practising coitus interruptus with a slave-girl without her permission. Someone who has someone else slave-girl as a wife; does not practise coitus interruptus with her unless her people give him permission. | The Chapter on Ramadan And Fasting And Clouds in HodHood Indexing, The Book of Sacrificial Animals in Muwata Malik | |
| MuwataMalik-017-001-35303 | 108 Yahya related to me from Malik that he had heard that the Messenger of Allah; may Allah bless him and grant him peace; visited Umm Salamah while she was in mourning for Abu Salama and she had put aloes on her eyes. He said; What is this; Umm Salama? She said; It is only aloes; Messenger of Allah. He said; Put it on at night and wipe it off in the daytime. Malik said; The mourning of a young girl who has not yet had a menstrual period takes the same form as the mourning of one who has had a period. She avoids what a mature woman avoids if her husband dies. Malik said; A slave-girl mourns her husband when he dies for two months and five nights like her idda. Malik said; An umm walad does not have to mourn when her master dies; and a slave-girl does not have to mourn when her master dies. Mourning is for those with husbands. | The Chapter on Slaves And Praise And Worship in HodHood Indexing, The Book of Slaughtering Animals in Muwata Malik | |
| MuwataMalik-017-001-35335 | Yahya related to me from Malik from Yahya Ibn Said that Said Ibn AlMusayab said; The slave girl is not married when there is a free woman who is a wife unless the free woman wishes it. If the free woman complies; she has two-thirds of the division of time. Malik said; A free man must not marry a slave-girl when he can afford to marry a free-woman; and he should not marry a slave-girl when he cannot afford a free woman unless he fears fornication. That is because Allah; may he be Blessed and Exalted; says in His Book; If you are not affluent enough to marry believing women; who are muhsanat; take slave-girls who are believing women that your right hands own. Surat 4 ayat 24 He says; That is for those of you who fear Alanat. Malik said; Alanat is fornication. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of Suckling in Muwata Malik | |
| MuwataMalik-017-001-35345 | Yahya related to me from Malik from Ibrahim Ibn Abi Abla from Abd AlMalik Ibn Marwan that he gave a slave-girl to a friend of his; and later asked him about her. He said; I intended to give her to my son to do such-and-such with her. Abd AlMalik said; Marwan was more scrupulous than you. He gave a slave-girl to his son; and then he said; Do not go near her; for I have seen her leg uncovered. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of Suckling in Muwata Malik | |
| MuwataMalik-017-001-35346 | Malik said; It is not halal to marry a christian or jewish slave-girl because Allah the Blessed; the Exalted; said in His Book; Believing women who are muhsanat and women of those who were given the Book before you who are muhsanat; Surat 5 ayat 6 and they are free women from the Christians and Jews. Allah; the Blessed; the Exalted; said in His Book; If you are not affluent enough to marry believing women who are muhsanat; take believing slave-girls whom your right hands own. Surat 4 ayat 24 Malik said; In our opinion; Allah made marriage to believing slave-girls halal; and He did not make halal marriage to christian and jewish slave-girls from the People of the Book. Malik said; The christian and jewish slave-girl are halal for their master by right of possession; but intercourse with a magian slave-girl is not halal by the right of possession. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of Suckling in Muwata Malik | |
| MuwataMalik-017-001-35348 | Yahya related to me from Malik from Ibn Shihab; and he had heard from AlQasim Ibn Muhammad that they said; When a free man marries a slave-girl and consummates the marriage; she makes him muhsan. Malik said; All of the people of knowledge I have seen said that a slave-girl makes a free man muhsan when he marries her and consummates the marriage. Malik said; A slave makes a free woman muhsana when he consummates a marriage with her and a free woman only makes a slave muhsan when he is freed and he is her husband and has had sexual relations with her after he has been set free. If he parts from her before he is free; he is not a muhsan unless he marries her after having been set free and he consummates the marriage. Malik said; When a slave-girl is married to a free man and then he separates from her before she is set free; his marriage to her does not make her muhsana. She is not muhsana until she has married after she has been set free and she has had intercourse with her husband. That gives her ihsan. If she is the wife of a freeman and then she is set free while she is his wife before he separates from her; the man makes her muhsana if he has intercourse with her after she has been set free. Malik said; The christian and jewish free women and the muslim slave-girl all make a muslim free man muhsan when he marries one of them and has intercourse with her. | The Chapter on Slave Girls And Sexual Intercourse in HodHood Indexing, The Book of Suckling in Muwata Malik |
Template:Word Definition Word Association Template
Template:Word Definition Word Rules Template
