Grade: | Hasan (Al-Albani) | حـسـن (الألباني) | حكم : |
Arabic/English book reference | : Book 14, Hadith 294 |
Sunnah.com reference | : Book 16, Hadith 3 |
English translation | : Book 16, Hadith 1483 |
Arabic reference | : Book 16, Hadith 1439 |
Sunnah.com reference | : Book 8, Hadith 3 |
English translation | : Book 8, Hadith 976 |
Arabic reference | : Book 8, Hadith 969 |
Reference | : Hisn al-Muslim 171 |
Malik related to me from Ibn Shihab from Sulayman ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, used to send Abdullah ibn Rawaha to Khaybar, to assess the division of the fruit crop between him and the jews of Khaybar.
The jews collected for Abdullah pieces of their women's jewellery and said to him, "This is yours. Go light on us and don't be exact in the division!"
Abdullah ibn Rawaha said, "O tribe of jews! By Allah! You are among the most hateful to me of Allah's creation, but it does not prompt me to deal unjustly with you. What you have offered as a bribe is forbidden. We will not touch it." They said, "This is what supports the heavens and the earth."
Malik said, "If a share-cropper waters the palms and between them there is some uncultivated land, whatever he cultivates in the uncultivated land is his."
Malik said, "If the owner of the land makes a condition that he will cultivate the uncultivated land for himself, that is not good because the sharecropper does the watering for the owner of the land and so he increases the owner of the land in property (without any return for himself)."
Malik said, "If the owner stipulates that the fruit crop is to be shared between them, there is no harm in that if all the maintenance of the property - seeding, watering and case, etc. - are the concern of the sharecropper.
If the share-cropper stipulates that the seeds are the responsibility of the owner of the property - that is not permitted because he has stipulated an outlay against the owner of the property. Share-cropping is conducted on the basis that all the care and expense is outlayed by the share-cropper, and the owner of the property is not obliged anything. This is the accepted method of share-cropping."
Malik spoke about a spring which was shared between two men, and then the water dried up and one of them wanted to work on the spring and the other said, "I don't have the means to work on it." He said, "Tell the one who wants to work on the spring, 'Work and expend. All the water will be yours. You will have its water until your companion brings you half of what you have spent. If he brings you half of what you have spent, he can take his share of the water.' The first one is given all the water, because he has spent on it, and if he does not reach anything by his work, the other has not incurred any expense."
Malik said, "It is not good for a share-cropper not to expend anything but his labour and to be hired for a share of the fruit while all the expense and work is incurred by the owner of the garden, because the share-cropper does not know what the exact wage is going to be for his labour, whether it will be little or great."
Malik said, "No-one who lends a qirad or grants a share-cropping contract, should exempt some of the wealth, or some of the trees from his agent, because, by that, the agent becomes his hired man. He says, 'I will grant you a share-crop provided that you work for me on such- and-such a palm - water it and tend it. I will give you a qirad for such-and-such money provided that you work for me with ten dinars. They are not part of the qirad I have given you.' That must not be done and it is not good. This is what is done in our community."
Malik said, "The sunna about what is permitted to an owner of a garden in share-cropping is that he can stipulate to the share-cropper the maintenance of walls, cleaning the spring, sweeping the irrigation canals, pollinating the palms, pruning branches, harvesting the fruit and such things, provided that the share-cropper has a share of the fruit fixed by mutual agreement. However, the owner cannot stipulate the beginning of new work which the agent will start digging a well, raising the source of a well, instigating new planting, or building a cistern whose cost is great. That is as if the owner of the garden said to a certain man, 'Build me a house here or dig me a well or make a spring flow for me or do some work for me for half the fruit of this garden of mine,' before the fruit of the garden is sound and it is halal to sell it. This is the sale of fruit before its good condition is clear. The Messenger of Allah, may Allah bless him and grant him peace, forbade fruit to be sold before its good condition became clear."
Malik said, "If the fruits are good and their good condition is clear and selling them is halal and then the owner asks a man to do one of those jobs for him, specifying the job, for half the fruit of his garden, for example, there is no harm in that. He has hired the man for something recognised and known. The man has seen it and is satisfied with it.
"As for share-cropping, if the garden has no fruit or little or bad fruit, he has only that. The labourer is only hired for a set amount, and hire is only permitted on these terms. Hire is a type of sale. One man buys another man's work from him. It is not good if uncertainty enters into it because the Messenger of Allah, may Allah bless him and grant him peace, forbade uncertain transactions."
Malik said, "The sunna in share- cropping with us is that it can be practised with any kind of fruit tree, palm, vine, olive tree, pomegranate, peach, and soon. It is permitted, and there is no harm in it provided that the owner of the property has a share of the fruit:
Malik said, "Share-cropping is also permitted in any crop which emerges from the earth if it is a crop which is picked, and its owner cannot water, work on it and tend it.
"Share- cropping becomes reprehensible in anything in which share-cropping is normally permitted if the fruit is sound and the good condition is clear and it is halal to sell it. He must share-crop in it the next year. If a man waters fruit whose good condition is clear and it is halal to sell it, and he picks it for the owner, for a share of the crop, it is not sharecropping. It is similar to him being paid in dirhams and dinars. Share-cropping is what is between pruning the palms and when the fruit becomes sound and its sale is halal."
Malik said, "If some one makes a share-cropping contract for fruit trees before the condition becomes clear and its sale is halal, it is share-cropping and is permitted . "
Malik said, "Uncultivated land must not be involved in a share-cropping contract. That is because it is halal for the owner to rent it for dinars and dirhams or the equivalent for an accepted price."
Malik said, "As for a man who gives his uncultivated earth for a third or a fourth of what comes out of it, that is an uncertain transaction because crops may be scant one time and plentiful another time. It may perish completely and the owner of the land will have abandoned a set rent which would have been good for him to rent the land for. He takes an uncertain situation, and does not know whether or not it will be satisfactory. This is disapproved. It is like a man having someone travel for him for a set amount, and then saying, 'Shall I give you a tenth of the profit of the journey as your wage?' This is not halal and must not be done."
Malik summed up,"A man must not hire out himself or his land or his ship unless for a set amount."
Malik said, "A distinction is made between sharecropping in palms and in cultivated land because the owner of the palms cannot sell the fruit until its good condition is clear. The owner of the land can rent it when it is uncultivated with nothing on it."
Malik said, "What is done in our community about palms is that they can also be share-cropped for three and four years, and less or more than that."
Malik said, "That is what I have heard. Any fruit trees like that are in the position of palms. Contracts for several years are permissible for the sharecropper as they are permissible in the palms."
Malik said about the owner, "He does not take anything additional from the share-cropper in the way of gold or silver or crops which increases him. That is not good. The share-cropper also must not take from the owner of the garden anything additional which will increase him of gold, silver, crops or anything. Increase beyond what is stipulated in the contract is not good. It is also not good for the lender of a qirad to be in this position. If such an increase does enter share- cropping or quirad, it becomes by it hire. It is not good when hire enters it. Hire must never occur in a situation which has uncertainty in it."
Malik spoke about a man who gave land to another man in a share-cropping contract in which there were palms, vines, or the like of that of fruit trees and there was also uncultivated land in it. He said, "If the uncultivated land is secondary to the fruit trees, either in importance or in size of land, there is no harm in share-cropping. That is if the palms take up two-thirds of the land or more, and the uncultivated land is a third or less. This is because when the land that the fruit trees take up is secondary to the uncultivated land and the cultivated land in which the palms, vines or the like is a third or less, and the uncultivated land is two-thirds or more, it is permitted to rent the land and share-cropping in it is haram."
"One of the practices of people is to give out sharecropping contracts on property with fruit trees when there is uncultivated land in it, and to rent land while there are fruit trees on it, just as a Qur'an or sword which has some embellishment on it of silver is sold for silver, or a necklace or ring which have stones and gold in them are sold for dinars. These sales continue to be permitted. People buy and sell by them. Nothing described or instituted has come on that which if exceeded, makes it haram, and if fallen below makes it halal. What is done in our community about that is what people practise and permit among themselves. That is, if the gold or silver is secondary to what it is incorporated in, it is permitted to sell it. That is, if the value of the blade, the Qur'an, or the stones is two-thirds or more, and the value of the decoration is one-third or less."
Sunnah.com reference | : Book 33, Hadith 2 |
USC-MSA web (English) reference | : Book 33, Hadith 2 |
Arabic reference | : Book 33, Hadith 1392 |
This hadith has been narrated on the authority of Abu Huraira that he (the Apostle of Allah) observed:
Reference | : Sahih Muslim 108c |
In-book reference | : Book 1, Hadith 205 |
USC-MSA web (English) reference | : Book 1, Hadith 198 |
(deprecated numbering scheme) |
Narrated `Umar bin Al-Khattab:
The Prophet said, "The rewards (of deeds) are according to the intention, and everybody will get the reward for what he has intended. So whoever emigrated for Allah's and His Apostle's sake, his emigration was for Allah and His Apostle; and whoever emigrated for worldly benefits, or to marry a woman, then his emigration was for the thing for what he emigrated for." (1)
Reference | : Sahih al-Bukhari 5070 |
In-book reference | : Book 67, Hadith 8 |
USC-MSA web (English) reference | : Vol. 7, Book 62, Hadith 8 |
(deprecated numbering scheme) |
Narrated Abu Huraira:
Allah's Apostle said, "It is not lawful for a lady to fast (Nawafil) without the permission of her husband when he is at home; and she should not allow anyone to enter his house except with his permission; and if she spends of his wealth (on charitable purposes) without being ordered by him, he will get half of the reward."
Reference | : Sahih al-Bukhari 5195 |
In-book reference | : Book 67, Hadith 129 |
USC-MSA web (English) reference | : Vol. 7, Book 62, Hadith 123 |
(deprecated numbering scheme) |
Narrated Anas bin Malik:
The Prophet said, "Nobody who dies and finds good from Allah (in the Hereafter) would wish to come back to this world even if he were given the whole world and whatever is in it, except the martyr who, on seeing the superiority of martyrdom, would like to come back to the world and get killed again (in Allah's Cause)."
Reference | : Sahih al-Bukhari 2795 |
In-book reference | : Book 56, Hadith 13 |
USC-MSA web (English) reference | : Vol. 4, Book 52, Hadith 53 |
(deprecated numbering scheme) |
Narrated Abu Qatada:
as below.
Narrated Abu Qatada:
The Prophet said, "A good dream is from Allah, and a bad or evil dream is from Satan; so if anyone of you has a bad dream of which he gets afraid, he should spit on his left side and should seek Refuge with Allah from its evil, for then it will not harm him."
Reference | : Sahih al-Bukhari 3292 |
In-book reference | : Book 59, Hadith 101 |
USC-MSA web (English) reference | : Vol. 4, Book 54, Hadith 512 |
(deprecated numbering scheme) |
Yahya related to me from Malik, from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman, from Abu Salih as-Samman, from Abu Hurayra, that the Messenger of Allah, may Allah bless him and grant him peace ,said, "Umra is an expiation for what is between it and the next umra, and the only reward for an accepted hajj is the Garden."
USC-MSA web (English) reference | : Book 20, Hadith 66 |
Arabic reference | : Book 20, Hadith 770 |
Narrated Abu Qatada:
I heard the Prophet saying, "A good dream is from Allah, and a bad dream is from Satan. So if anyone of you sees (in a dream) something he dislikes, when he gets up he should blow thrice (on his left side) and seek refuge with Allah from its evil for then it will not harm him."
Reference | : Sahih al-Bukhari 5747 |
In-book reference | : Book 76, Hadith 62 |
USC-MSA web (English) reference | : Vol. 7, Book 71, Hadith 643 |
(deprecated numbering scheme) |
Narrated Ibn Mas`ud:
A man said, "O Allah's Apostle! Shall we be punished for what we did in the Prelslamic Period of ignorance?" The Prophet said, "Whoever does good in Islam will not be punished for what he did in the Pre-lslamic Period of ignorance and whoever does evil in Islam will be punished for his former and later (bad deeds).
Reference | : Sahih al-Bukhari 6921 |
In-book reference | : Book 88, Hadith 4 |
USC-MSA web (English) reference | : Vol. 9, Book 84, Hadith 56 |
(deprecated numbering scheme) |
Jabir b. 'Abdullah narrated:
Reference | : Sahih Muslim 664 |
In-book reference | : Book 5, Hadith 351 |
USC-MSA web (English) reference | : Book 4, Hadith 1406 |
(deprecated numbering scheme) |
Abd al-Rahman b. Auf reported:
Reference | : Sahih Muslim 1037b |
In-book reference | : Book 12, Hadith 129 |
USC-MSA web (English) reference | : Book 5, Hadith 2260 |
(deprecated numbering scheme) |
'Amr b. al-'As reported that he heard Allah's Messenger (may peace be upon him) as saying:
Reference | : Sahih Muslim 1716a |
In-book reference | : Book 30, Hadith 18 |
USC-MSA web (English) reference | : Book 18, Hadith 4261 |
(deprecated numbering scheme) |
It has been narrated on the authority of Ibn 'Abbas that the Messenger of Allah (may peace be upon him) said on the day of the Conquest of Mecca:
Reference | : Sahih Muslim 1353c |
In-book reference | : Book 33, Hadith 125 |
USC-MSA web (English) reference | : Book 20, Hadith 4597 |
(deprecated numbering scheme) |
It has been narrated on the authority of Abu Huraira who said:
Reference | : Sahih Muslim 1876c |
In-book reference | : Book 33, Hadith 157 |
USC-MSA web (English) reference | : Book 20, Hadith 4628 |
(deprecated numbering scheme) |
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, was asked about al-Ghubayra. He said, "There is no good in it," and forbade it. Malik said, "I asked Zayd ibn Aslam, 'What is al- Ghubayra?' He said, 'It is an intoxicant.' "
USC-MSA web (English) reference | : Book 42, Hadith 10 |
Arabic reference | : Book 42, Hadith 1549 |
Yahya related to me from Malik that Muhammad ibn Abdullah ibn Abi Sasaca said that he heard Abu'l-Hubab Said ibn Yasar say that he had heard Abu Hurayra say, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah afflicts the one for whom He desires good.'"
Sunnah.com reference | : Book 50, Hadith 7 |
USC-MSA web (English) reference | : Book 50, Hadith 7 |
Arabic reference | : Book 50, Hadith 1720 |
Grade: | Da’if (Darussalam) |
Reference | : Jami` at-Tirmidhi 3526 |
In-book reference | : Book 48, Hadith 157 |
English translation | : Vol. 6, Book 45, Hadith 3526 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2670 |
In-book reference | : Book 41, Hadith 26 |
English translation | : Vol. 5, Book 39, Hadith 2670 |
[At-Tirmidhi, who categorised it as Hadith Hasan].
وقال النبي صلى الله عليه وسلم : "إن عظم الجزاء مع عظم البلاء، وإن الله تعالى إذا أحب قوماً ابتلاهم، فمن رضي فله الرضى، ومن سخط فله السخط" ((رواه الترمذي وقال : حديث حسن)).
Reference | : Riyad as-Salihin 43 |
In-book reference | : Introduction, Hadith 43 |
[At- Tirmidhi, who classified it as Hadith Hasan Sahih].
Reference | : Riyad as-Salihin 626 |
In-book reference | : Introduction, Hadith 626 |
[Al-Bukhari and Muslim].
Reference | : Riyad as-Salihin 1363 |
In-book reference | : Book 11, Hadith 79 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 3436 |
In-book reference | : Book 27, Hadith 48 |
English translation | : Vol. 4, Book 27, Hadith 3466 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4102 |
In-book reference | : Book 37, Hadith 137 |
English translation | : Vol. 5, Book 37, Hadith 4107 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4202 |
In-book reference | : Book 39, Hadith 54 |
English translation | : Vol. 5, Book 39, Hadith 4207 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 4280 |
In-book reference | : Book 42, Hadith 18 |
English translation | : Vol. 5, Book 42, Hadith 4285 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4592 |
In-book reference | : Book 44, Hadith 144 |
English translation | : Vol. 5, Book 44, Hadith 4596 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4679 |
In-book reference | : Book 44, Hadith 231 |
English translation | : Vol. 5, Book 44, Hadith 4683 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 4683 |
In-book reference | : Book 44, Hadith 235 |
English translation | : Vol. 5, Book 44, Hadith 4687 |
Grade: | Da'if (Darussalam) |
Reference | : Sunan an-Nasa'i 5110 |
In-book reference | : Book 48, Hadith 71 |
English translation | : Vol. 6, Book 48, Hadith 5113 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 467 |
In-book reference | : Book 5, Hadith 20 |
English translation | : Vol. 1, Book 5, Hadith 468 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 3104 |
In-book reference | : Book 25, Hadith 20 |
English translation | : Vol. 1, Book 25, Hadith 3106 |
Narrated Jabir ibn Abdullah:
The Messenger of Allah (saws) came to us while we were reciting the Qur'an, and there were among us bedouins and the non-Arabs. He said: Recite, all is well. In the near future there will appear people who will straighten it (the Qur'an) as an arrow is straightened. They will recite it quickly and not slowly (or it means that they will get the reward in this world and not in the Hereafter).
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 830 |
In-book reference | : Book 2, Hadith 440 |
English translation | : Book 3, Hadith 829 |
Narrated AbudDarda':
The Prophet (saws) said: There is nothing heavier than good character put in the scale of a believer on the Day of Resurrection.
Abu al-Walid said: I heard 'Ata al-Kaikharani say: Abu Dawud said: His name is 'Ata b. Ya'qub. He is the maternal uncle of Ibrahim b. Nafi'. He is called Kaikharani or Kukharani.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4799 |
In-book reference | : Book 43, Hadith 27 |
English translation | : Book 42, Hadith 4781 |
Narrated As-Sa'ib:
I came to the Prophet (saws). The people began to praise me and make a mention of me. The Messenger of Allah (saws) said: I know you, that is, he knew him. I said: My father and mother be sacrificed for you! you were my partner and how good a partner ; you neither disputed nor quarrelled.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4836 |
In-book reference | : Book 43, Hadith 64 |
English translation | : Book 42, Hadith 4818 |
Narrated Anas ibn Malik:
The Prophet (saws) said: One night it seemed to me in a dream that we were in the house of Uqbah ibn Rafi' and were brought some of the fresh dates of Ibn tab. I interpreted it as meaning that to us is granted eminence (rif'ah) in this world, a blessed hereafter ('aqibah), and that our religion has been good (tabah).
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 5025 |
In-book reference | : Book 43, Hadith 253 |
English translation | : Book 42, Hadith 5007 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4312 |
In-book reference | : Book 39, Hadith 22 |
English translation | : Book 38, Hadith 4298 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4397 |
In-book reference | : Book 40, Hadith 47 |
English translation | : Book 39, Hadith 4383 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4709 |
In-book reference | : Book 42, Hadith 114 |
English translation | : Book 41, Hadith 4692 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 5219 |
In-book reference | : Book 43, Hadith 447 |
English translation | : Book 42, Hadith 5200 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 3974 |
In-book reference | : Book 32, Hadith 6 |
English translation | : Book 31, Hadith 3963 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4120 |
In-book reference | : Book 34, Hadith 101 |
English translation | : Book 33, Hadith 4108 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 2510 |
In-book reference | : Book 15, Hadith 34 |
English translation | : Book 14, Hadith 2504 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 181 |
In-book reference | : Introduction, Hadith 181 |
English translation | : Vol. 1, Book 1, Hadith 181 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 227 |
In-book reference | : Introduction, Hadith 227 |
English translation | : Vol. 1, Book 1, Hadith 227 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 3672 |
In-book reference | : Book 33, Hadith 16 |
English translation | : Vol. 5, Book 33, Hadith 3672 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 3205 |
In-book reference | : Book 28, Hadith 6 |
English translation | : Vol. 4, Book 28, Hadith 3205 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 2855 |
In-book reference | : Book 24, Hadith 103 |
English translation | : Vol. 4, Book 24, Hadith 2855 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 1492 |
In-book reference | : Book 6, Hadith 60 |
English translation | : Vol. 1, Book 6, Hadith 1492 |
Grade: | Sahih (Darussalam) [ al-Bukhari (5300) and Muslim (2511)] (Darussalam) |
Reference | : Musnad Ahmad 392 |
In-book reference | : Book 3, Hadith 2 |
Grade: | Hasan because of corroborating evidence] (Darussalam) |
Reference | : Musnad Ahmad 690 |
In-book reference | : Book 5, Hadith 123 |
Grade: | Isnād Sahīh (Zubair `Aliza'i) | صَحِيح (الألباني) | حكم : |
إسنادہ صحیح (زبیر علی زئی) |
Reference | : Mishkat al-Masabih 100 |
In-book reference | : Book 1, Hadith 93 |
Grade: | Isnād Da'īf (Zubair `Aliza'i) | ضَعِيف (الألباني) | حكم : |
إسنادہ ضعيف (زبیر علی زئی) |
Reference | : Mishkat al-Masabih 178 |
In-book reference | : Book 1, Hadith 170 |
مُتَّفَقٌ عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3277 |
In-book reference | : Book 13, Hadith 193 |
مُتَّفَقٌ عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2839 |
In-book reference | : Book 11, Hadith 78 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1516 |
In-book reference | : Book 4, Hadith 915 |
وَزَادَ مَالِكٌ بِرِوَايَةِ عَطَاءِ بْنِ يَسَارٍ: «يَرَاهَا الرجل الْمُسلم أَو ترى لَهُ»
صَحِيح, مُتَّفق عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 4606, 4607 |
In-book reference | : Book 24, Hadith 1 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3850 |
In-book reference | : Book 19, Hadith 62 |
Sunnah.com reference | : Book 8, Hadith 213 |
English translation | : Book 8, Hadith 1159 |
Arabic reference | : Book 8, Hadith 1148 |
Reference | : Hisn al-Muslim 181 |
Yahya related to me from Malik from Yazid ibn Khusayfa that he had asked Sulayman ibn Yasar whether zakat was due from a man who had wealth in hand but also owed a debt for the same amount, and he replied, "No."
Malik said, "The position that we are agreed upon concerning a debt is that the lender of it does not pay zakat on it until he gets it back. Even if it stays with the borrower for a number of years before the lender collects it, the lender only has to pay zakat on it once. If he collects an amount of the debt which is not zakatable, and has other wealth which is zakatable, then what he has collected of the debt is added to the rest of his wealth and he pays zakat on the total sum."
Malik continued, "If he has no ready money other than that which he has collected from his debt, and that does not reach a zakatable amount, then he does not have to pay any zakat. He must, however, keep a record of the amount that he has collected and if, later, he collects another amount which, when added to what he has already collected, brings zakat into effect, then he has to pay zakat on it."
Malik continued, "Zakat is due on this first amount, together with what he has further collected of the debt owed to him, regardless of whether or not he has used up what he first collected. If what he takes back reaches twenty dinars of gold, or two hundred dirhams of silver he pays zakat on it. He pays zakat on anything else he takes back afte rthat, whether it be a large or small amount, according to the amount."
Malik said, "What shows that zakat is only taken once from a debt which is out of hand for some years before it is recovered is that if goods remain with a man for trading purposes for some years before he sells them, he only has to pay zakat on their prices once. This is because the one who is owed the debt, or owns the goods, should not have to take the zakat on the debt, or the goods, from anything else, since the zakat on anything is only taken from the thing itself, and not from anything else."
Malik said, "Our position regarding some onewho owes a debt, and has goods which are worth enough to pay off the debt, and also has an amount of ready money which is zakatable, is that he pays the zakat on the ready money which he has to hand. If, however, he only has enough goods and ready money to pay off the debt, then he does not have to pay any zakat. But if the ready money that he has reaches a zakatable amount over and above the amount of the debt that he owes, then he must pay zakat on it."
USC-MSA web (English) reference | : Book 17, Hadith 19 |
Arabic reference | : Book 17, Hadith 598 |
86 Malik related to me from Musa ibn Maysara that he heard a man ask Said ibn al-Musayyab, "I am a man who sells for a debt." Said said, "Do not sell except for what you take to your camel."
Malik spoke about a person who bought goods from a man provided that he provide him with those goods by a specific date, either in time for a market in which he hoped for their saleability, or to fulfil a need at the time he stipulated. Then the seller failed him about the date, and the buyer wanted to return those goods to the seller. Malik said, "The buyer cannot do that, and the sale is binding on him. If the seller does bring the goods before the completion of the term, the buyer cannot be forced to take them."
Malik spoke about a person who bought food and measured it. Then some one came to him to buy it and he told him that he had measured it for himself and taken it in full. The new buyer wanted to trust him and accept his measure. Malik said, "Whatever is sold in this way for cash has no harm in it but whatever is sold in this way on delayed terms is disapproved of until the new buyer measures it out for himself. The sale with delayed terms is disapproved of because it leads to usury and it is feared that it will be circulated in this way without weight or measure. If the terms are delayed it is disapproved of and there is no disagreement about that with us."
Malik said, "One should not buy a debt owed by a man whether present or absent, without the confirmation of the one who owes the debt, nor should one buy a debt owed to a man by a dead person even if one knows what the deceased man has left. That is because to buy that is an uncertain transaction and one does not know whether the transaction will be completed or not completed."
He said, "The explanation of what is disapproved of in buying a debt owed by someone absent or dead, is that it is not known what unknown debtor may be connected to the dead person. If the dead person is liable for another debt, the price which the buyer gave on strength of the debt may become worthless."
Malik said, "There is another fault in that as well. He is buying something which is not guaranteed for him, and so if the deal is not completed, what he paid becomes worthless. This is an uncertain transaction and it is not good."
Malik said, "One distinguishes between a man who is only selling what he actually has and a man who is being paid in advance for something which is not yet in his possession. The man advancing the money brings his gold which he intends to buy with. The seller says, 'This is 10 dinars. What do you want me to buy for you with it?' It is as if he sold 10 dinars cash for 15 dinars to be paid later. Because of this, it is disapproved of. It is something leading to usury and fraud."
USC-MSA web (English) reference | : Book 31, Hadith 86 |
Arabic reference | : Book 31, Hadith 1373 |
Narrated 'Abaya bin Rafa'a bin Raft' bin Khadij:
My grandfather said, "We were in the company of the Prophet at Dhul-Hulaifa. The people felt hungry and captured some camels and sheep (as booty). The Prophet was behind the people. They hurried and slaughtered the animals and put their meat in pots and started cooking it. (When the Prophet came) he ordered the pots to be upset and then he distributed the animals (of the booty), regarding ten sheep as equal to one camel. One of the camels fled and the people ran after it till they were exhausted. At that time there were few horses. A man threw an arrow at the camel, and Allah stopped the camel with it. The Prophet said, "Some of these animals are like wild animals, so if you lose control over one of these animals, treat it in this way (i.e. shoot it with an arrow)." Before distributing them among the soldiers my grandfather said, "We may meet the enemies in the future and have no knives; can we slaughter the animals with reeds?" The Prophet said, "Use whatever causes blood to flow, and eat the animals if the name of Allah has been mentioned on slaughtering them. Do not slaughter with teeth or fingernails and I will tell you why: It is because teeth are bones (i.e. cannot cut properly) and fingernails are the tools used by the Ethiopians (whom we should not imitate for they are infidels).
Reference | : Sahih al-Bukhari 2488 |
In-book reference | : Book 47, Hadith 6 |
USC-MSA web (English) reference | : Vol. 3, Book 44, Hadith 668 |
(deprecated numbering scheme) |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 3134 |
In-book reference | : Book 25, Hadith 50 |
English translation | : Vol. 1, Book 25, Hadith 3136 |
صَحِيحٌ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2406 |
In-book reference | : Book 9, Hadith 176 |
Narrated Anas:
When Allah's Apostle married Zainab bint Jahsh, he made the people eat meat and bread to their fill (by giving a Walima banquet). Then he went out to the dwelling places of the mothers of the believers (his wives), as he used to do in the morning of his marriage. He would greet them and invoke good on them, and they (too) would return his greeting and invoke good on him. When he returned to his house, he found two men talking to each other; and when he saw them, he went out of his house again. When those two men saw Allah's Apostle: going out of his house, they quickly got up (and departed). I do not remember whether I informed him of their departure, or he was informed (by somebody else). So he returned, and when he entered the house, he lowered the curtain between me and him. Then the Verse of Al-Hijab was revealed.
Reference | : Sahih al-Bukhari 4794 |
In-book reference | : Book 65, Hadith 316 |
USC-MSA web (English) reference | : Vol. 6, Book 60, Hadith 317 |
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Abdullah reported that when it was evening Allah's Messenger (may peace be upon him) used to supplicate:
Reference | : Sahih Muslim 2723b |
In-book reference | : Book 48, Hadith 101 |
USC-MSA web (English) reference | : Book 35, Hadith 6570 |
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'Abdullah reported that a person came to Allah's Apostle (may peace be upon him) and said:
Reference | : Sahih Muslim 2763d |
In-book reference | : Book 50, Hadith 50 |
USC-MSA web (English) reference | : Book 37, Hadith 6658 |
(deprecated numbering scheme) |
Safwan b. Muhriz reported that a person said to Ibn 'Umar:
Reference | : Sahih Muslim 2768 |
In-book reference | : Book 50, Hadith 61 |
USC-MSA web (English) reference | : Book 37, Hadith 6669 |
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"Hint your intention of marrying' is made by saying (to the widow) for example: "I want to marry, and I wish that Allah will make a righteous lady available for me.' " Al-Qasim said: One may say to the widow: 'I hold all respect for you, and I am interested in you; Allah will bring you much good, or something similar 'Ata said: One should hint his intention, and should not declare it openly. One may say: 'I have some need. Have good tidings. Praise be to Allah; you are fit to remarry.' She (the widow) may say in reply: I am listening to what you say,' but she should not make a promise. Her guardian should not make a promise (to somebody to get her married to him) without her knowledge. But if, while still in the Iddat period, she makes a promise to marry somebody, and he ultimately marries her, they are not to be separated by divorce (i.e., the marriage is valid).
Reference | : Sahih al-Bukhari 5124 |
In-book reference | : Book 67, Hadith 60 |
USC-MSA web (English) reference | : Vol. 7, Book 62, Hadith 56 |
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Narrated Ibn `Umar:
I was a young unmarried man during the lifetime of the Prophet. I used to sleep in the mosque. Anyone who had a dream, would narrate it to the Prophet. I said, "O Allah! If there is any good for me with You, then show me a dream so that Allah's Apostle may interpret it for me." So I slept and saw (in a dream) two angels came to me and took me along with them, and they met another angel who said to me, "Don't be afraid, you are a good man." They took me towards the Fire, and behold, it was built inside like a well, and therein I saw people some of whom I recognized, and then the angels took me to the right side. In the morning, I mentioned that dream to Hafsa. Hafsa told me that she had mentioned it to the Prophet and he said, "`Abdullah is a righteous man if he only prays more at night." (Az-Zuhri said, "After that, `Abdullah used to pray more at night.")
Reference | : Sahih al-Bukhari 7030, 7031 |
In-book reference | : Book 91, Hadith 46 |
USC-MSA web (English) reference | : Vol. 9, Book 87, Hadith 156 |
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Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Umar ibn al-Khattab said, "If a slave who has wealth is sold, that wealth belongs to the seller unless the buyer stipulates its inclusion."
Malik said, "The generally agreed upon way of doing things among us is that if the buyer stipulates the inclusion of the slave's property whether it be cash, debts, or goods of known or unknown value, then they belong to the buyer, even if the slave possesses more than that for which he was purchased, whether he was bought for cash, as payment for a debt, or in exchange for goods. This is possible because a master is not asked to pay zakat on his slave's property. If a slave has a slave-girl, it is halal for him to have intercourse with her by his right of possession. If a slave is freed or put under contract (kitaba) to purchase his freedom, then his property goes with him. If he becomes bankrupt, his creditors take his property and his master is not liable for any of his debts."
USC-MSA web (English) reference | : Book 31, Hadith 2 |
Arabic reference | : Book 31, Hadith 1294 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3032 |
In-book reference | : Book 47, Hadith 84 |
English translation | : Vol. 5, Book 44, Hadith 3032 |
[Muslim].
Reference | : Riyad as-Salihin 1313 |
In-book reference | : Book 11, Hadith 29 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 931 |
In-book reference | : Book 11, Hadith 56 |
English translation | : Vol. 2, Book 11, Hadith 932 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 2753 |
In-book reference | : Book 24, Hadith 1 |
English translation | : Vol. 4, Book 24, Hadith 2753 |
Grade: | Sahih (Darussalam), al-Bukhari (3611) and Muslim (1066)] (Darussalam) |
Reference | : Musnad Ahmad 1086 |
In-book reference | : Book 5, Hadith 503 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3805 |
In-book reference | : Book 19, Hadith 19 |
Grade: | Sahih (Al-Albani) | صـحـيـح (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 775 |
In-book reference | : Book 33, Hadith 22 |
English translation | : Book 33, Hadith 775 |
It is narrated on the authority of Abu Dharr who narrates that the Prophet (may peace be upon him) observed:
Reference | : Sahih Muslim 106b |
In-book reference | : Book 1, Hadith 200 |
USC-MSA web (English) reference | : Book 1, Hadith 193 |
(deprecated numbering scheme) |
Narrated Abu Huraira:
The Prophet was asked about donkeys and he replied, "Nothing has been revealed to me regarding donkeys except this comprehensive Verse which includes everything: "So whoever does good equal to the weight of an atom (or a smallest ant) shall see it; And whoever, does evil equal to the weight of an atom or a smallest ant) shall see it.' (99.7-8)
Reference | : Sahih al-Bukhari 4963 |
In-book reference | : Book 65, Hadith 485 |
USC-MSA web (English) reference | : Vol. 6, Book 60, Hadith 487 |
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Jabir b. Abdullah reported Allah's Messenger (may peace be upon him) as saying:
حَدَّثَنِيهِ ابْنُ أَبِي خَلَفٍ، حَدَّثَنَا رَوْحٌ، ح وَحَدَّثَنَاهُ عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا أَبُو عَاصِمٍ، جَمِيعًا عَنِ ابْنِ جُرَيْجٍ، بِهَذَا الإِسْنَادِ مِثْلَهُ .
Reference | : Sahih Muslim 2602c, d |
In-book reference | : Book 45, Hadith 123 |
USC-MSA web (English) reference | : Book 32, Hadith 6296 |
(deprecated numbering scheme) |
Narrated Abu Huraira:
The Prophet said, "Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the afternoons, and during the last hours of the nights." (See Fath-ul-Bari, Page 102, Vol 1).
Reference | : Sahih al-Bukhari 39 |
In-book reference | : Book 2, Hadith 32 |
USC-MSA web (English) reference | : Vol. 1, Book 2, Hadith 39 |
(deprecated numbering scheme) |
Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, said, "No one calls to guidance without having the same reward as those who follow him without diminishing their rewards at all. And no one calls to error without having the same burdens as they do without diminishing their burdens at all."
Sunnah.com reference | : Book 15, Hadith 43 |
USC-MSA web (English) reference | : Book 15, Hadith 41 |
Arabic reference | : Book 15, Hadith 513 |
Narrated Abu Qatada Al-Ansari:
(a companion of the Prophet and one of his cavalry men) "I heard Allah's Apostle saying, "A good dream is from Allah, and a bad dream is from Satan; so, if anyone of you had a bad dream which he disliked, then he should spit on his left and seek refuge with Allah from it, for it will not harm him."
Reference | : Sahih al-Bukhari 7005 |
In-book reference | : Book 91, Hadith 23 |
USC-MSA web (English) reference | : Vol. 9, Book 87, Hadith 133 |
(deprecated numbering scheme) |
Narrated Humaid:
I heard Muawiya bin Abi Sufyan delivering a sermon. He said, "I heard the Prophet saying, "If Allah wants to do a favor to somebody, He bestows on him, the gift of understanding the Qur'an and Sunna. I am but a distributor, and Allah is the Giver. The state of this nation will remain good till the Hour is established, or till Allah's Order comes."
Reference | : Sahih al-Bukhari 7312 |
In-book reference | : Book 96, Hadith 43 |
USC-MSA web (English) reference | : Vol. 9, Book 92, Hadith 415 |
(deprecated numbering scheme) |
Narrated Jabir:
A bedouin came to the Prophet and gave a pledge of allegiance for embracing Islam. The next day he came with fever and said (to the Prophet ), "Please cancel my pledge (of embracing Islam and of emigrating to Medina)." The Prophet refused (that request) three times and said, "Medina is like a furnace, it expels out the impurities (bad persons) and selects the good ones and makes them perfect."
Reference | : Sahih al-Bukhari 1883 |
In-book reference | : Book 29, Hadith 17 |
USC-MSA web (English) reference | : Vol. 3, Book 30, Hadith 107 |
(deprecated numbering scheme) |
Narrated Abu Huraira:
Allah's Apostle said, "Allah guarantees him who strives in His Cause and whose motivation for going out is nothing but Jihad in His Cause and belief in His Word, that He will admit him into Paradise (if martyred) or bring him back to his dwelling place, whence he has come out, with what he gains of reward and booty."
Reference | : Sahih al-Bukhari 3123 |
In-book reference | : Book 57, Hadith 32 |
USC-MSA web (English) reference | : Vol. 4, Book 53, Hadith 352 |
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A'isha (Allah be pleased with her) reported that a man said to Allah's Apostle (may peace be upon him):
Reference | : Sahih Muslim 1004c |
In-book reference | : Book 25, Hadith 17 |
USC-MSA web (English) reference | : Book 13, Hadith 4002 |
(deprecated numbering scheme) |
Ibn Abbas reported:
Reference | : Sahih Muslim 462a |
In-book reference | : Book 4, Hadith 195 |
USC-MSA web (English) reference | : Book 4, Hadith 929 |
(deprecated numbering scheme) |
[Al-Bukhari].
Reference | : Riyad as-Salihin 138 |
In-book reference | : Introduction, Hadith 138 |
[Al-Bukhari and Muslim].
Reference | : Riyad as-Salihin 330 |
In-book reference | : Introduction, Hadith 330 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2212 |
In-book reference | : Book 22, Hadith 123 |
English translation | : Vol. 3, Book 22, Hadith 2214 |
Reference | : Sunan an-Nasa'i 2106 |
In-book reference | : Book 22, Hadith 17 |
English translation | : Vol. 3, Book 22, Hadith 2108 |
Reference | : Sunan an-Nasa'i 2096 |
In-book reference | : Book 22, Hadith 7 |
English translation | : Vol. 3, Book 22, Hadith 2098 |
Reference | : Sunan an-Nasa'i 4203 |
In-book reference | : Book 39, Hadith 55 |
English translation | : Vol. 5, Book 39, Hadith 4208 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 5032 |
In-book reference | : Book 47, Hadith 48 |
English translation | : Vol. 6, Book 47, Hadith 5035 |