In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents
The Abridged Sahih al-Bukhari
Chapter: Estimating the Yield of Fruit
On the authority of Abu Humayd al-Sa'idi, who said:
We went on the expedition of Tabuk with the Prophet, peace be upon him.
When we reached Wadi al-Qura,
there was a woman in her garden.
The Prophet, peace be upon him, said to his Companions:
"Estimate [the yield]."
The Messenger of Allah, peace be upon him, estimated it at ten wasqs.
He then said to her:
"Keep track of what it produces."
When we arrived at Tabuk,
he said:
"A fierce wind will blow tonight,
so let no one stand up.
Whoever has a camel, let him hobble it."
So we hobbled them.
A fierce wind blew,
and a man stood up
and was carried away by the wind to the mountain of Tayy.
The King of Ayla gifted the Prophet, peace be upon him,
a white mule
and clothed him in a garment.
And he wrote to him regarding their sea [territory].
When he returned to Wadi al-Qura,
he asked the woman:
"How much did your garden yield?"
She replied:
"Ten wasqs."
[This matched] what the Messenger of Allah, peace be upon him, had estimated.
Then the Prophet, peace be upon him, said:
"I am hastening to Medina;
so whoever among you wishes to hasten with me,
let him do so."
When he came in sight of Medina, he said:
"This is Tabah [Medina]."
When he saw Mount Uhud, he said:
"This is a mountain that loves us and we love it."
"Shall I inform you of the best of the households of the Ansar?"
They replied: "Yes."
He said:
"The household of Banu al-Najjar,
then the household of Banu 'Abd al-Ashhal,
then the household of Banu Sa'idah,
or the household of Banu al-Harith ibn al-Khazraj."
"And in all the households of the Ansar
there is goodness."
In another narration:
Sa'd ibn 'Ubadah caught up with us,
and said:
"O Abu Usaid,
did you not see that the Messenger of Allah, peace be upon him,
ranked the Ansar,
and placed us last?"
So Sa'd caught up with the Prophet, peace be upon him,
and said:
"O Messenger of Allah,
you ranked the households of the Ansar,
and placed us last."
He replied:
"Is it not enough for you to be among the best?"
Commentary on the hadith:
Chapter: Estimating the Yield of Fruit.
"Al-Khars" means estimation.
Wadi al-Qura
is a town north of Medina,
approximately three hundred and fifty kilometers away.
It is called Wadi al-'Ula today.
"In a garden"
The garden
is an orchard enclosed by a wall.
"Estimate"
Estimation
is for the zakat collector to guess how much fruit is on the trees.
"Ten wasqs"
A wasq is sixty sa's,
which is approximately one hundred and fifty kilograms.
"Keep track"
meaning, keep a record of its measured amount.
Tabuk
is a city between Medina and Damascus,
located north of Medina,
seven hundred and seventy-eight kilometers away.
"Hobble"
Hobbling a camel
is to bend the camel's foreleg
and tie it with a rope at the middle of the forearm.
"Mountain of Tayy"
named after a tribe.
"Ayla"
is a town on the seashore,
at the end of the Hijaz and the beginning of the Levant.
"Regarding their sea"
meaning, regarding their land.
"Came in sight of"
meaning, he drew near to it and looked upon it.
"This is Tabah"
meaning, the pleasant one.
It is Medina al-Munawwarah.
"This is a mountain"
a diminutive form of 'mountain'.
Expressing affection.
"Best of the households of the Ansar"
meaning, the most virtuous of them.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of estimating the amount of zakat on fruits,
and allowing the owner of the wealth to dispose of the fruit
on the condition of guaranteeing the zakat.
The hadith demonstrates a miracle of the Prophet, peace be upon him,
in his foretelling of the wind that would blow.
It includes training and educating followers,
and taking precautions against what is feared.
It shows the legitimacy of taking necessary precautions,
and that this does not contradict reliance upon Allah (tawakkul).
It highlights the virtue of Medina,
the virtue of Mount Uhud,
and the virtue of the Ansar, may Allah be pleased with them.
It shows that the households of the Ansar, may Allah be pleased with them,
vary in their degree of virtue,
yet all of them possess goodness.
It permits accepting gifts from non-Muslims.
The hadith indicates that disobeying what the Messenger, peace be upon him, said
leads to hardship and affliction.
Chapter: The Tithe (Ushr) on what is watered by rain,
or by flowing water.
From 'Abdullah ibn 'Umar, may Allah be pleased with them both:
The Prophet, peace be upon him, said:
"On what is watered by rain or springs,
or is naturally irrigated (athari), is the tithe (one-tenth)."
"And what is watered by drawing water (nadh) is half the tithe."
Commentary on the hadith:
"Rain" refers to rainfall.
"Athari" (naturally irrigated)
is that which drinks through its roots without artificial irrigation.
"Nadh" (drawing water)
refers to the camels used for drawing water,
meaning anything that incurs the cost of irrigation.
From the benefits of the hadith:
It is derived from the hadith:
Zakat on crops and fruits is due if they reach the minimum threshold (nisab).
If there is no cost for irrigation or the like,
then one-tenth is due,
meaning one-tenth for every hundred.
As for that which incurs the cost of irrigation or the like,
its zakat is five for every hundred.
Chapter: Taking the charity of dates at the time of harvest.
Should a child be left to touch the charity dates?
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
The Messenger of Allah, peace be upon him,
would be brought dates at the time of harvest.
One person would bring his dates,
and another would bring his,
until he had a pile of dates.
Al-Hasan and al-Husayn, may Allah be pleased with them, began
playing with those dates.
One of them took a date,
in another narration:
Al-Hasan ibn 'Ali, may Allah be pleased with them both,
and put it in his mouth.
The Messenger of Allah, peace be upon him, looked at him,
and took it out of his mouth.
In another narration:
The Prophet, peace be upon him, said:
"Kakh, kakh!"
[to make him] spit it out.
Then he said:
"Do you not know that the family of Muhammad, peace be upon him,
do not eat charity?"
Commentary on the hadith:
"At the time of harvest"
means at the time of gathering and picking them.
"A pile"
A pile
is a large quantity of something.
"Family of Muhammad"
are the Banu Hashim,
including the family of 'Ali, the family of 'Abbas,
the family of Ja'far, the family of 'Aqil,
and the family of al-Harith ibn 'Abd al-Muttalib.
"Do not eat charity"
means charity is not lawful for them.
From the benefits of the hadith:
It is derived from the hadith:
That children must avoid what adults must avoid regarding prohibitions.
That guardians of children must monitor them in matters of their religion.
Chapter: Whoever sells his fruits, palm trees, land, or crops
when the tithe or charity has become due upon them,
and he pays the zakat from other sources,
or sells his fruits when charity has not yet become due.
On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:
The Prophet, peace be upon him, forbade
the sale of fruit
until its ripeness becomes evident.
In one narration:
"Do not sell fruit for dates."
And in another narration:
"He forbade both the seller and the buyer."
When he was asked about its ripeness,
He said:
"Until its blight is gone."
Commentary on the hadith:
"It appears" (yabdu) means it becomes visible.
"He" refers to ‘Abdullah Ibn ‘Umar, may Allah be pleased with them both.
"Its blight" (‘ahatuhu) refers to its defect or disease.
From the benefits of the hadith:
It is derived from the hadith:
The prohibition of selling fruit upon which zakat has become due,
Before the zakat has been paid.
It also contains guidance on cutting off the causes of dispute.
From Jabir Ibn ‘Abdullah, may Allah be pleased with them both, who said:
The Prophet, peace and blessings of Allah be upon him, forbade:
Mukhabara (sharecropping),
Muhaqala (selling unharvested crops),
Muzabana (bartering unharvested fruit for harvested fruit),
And the sale of fruit until its ripeness is apparent.
In one narration:
"Until it becomes good."
And in another narration:
"Until it shows color."
It was asked:
"And what is showing color?"
He said:
"It turns red and yellow,
And can be eaten from."
And that it should not be sold except for dinars and dirhams,
Except for ‘Araya (small-scale gift exchanges).
Commentary on the hadith:
Mukhabara:
Meaning working the land for a portion of what it produces.
It is also said:
It is leasing land for a third or a quarter of the yield.
Muhaqala:
It is the sale of wheat in its ears for cleaned wheat.
Muzabana:
It is the sale of fresh dates for dried dates by measurement.
And the sale of raisins for grapes by measurement.
It is also said:
The intent is any sale containing gharar (uncertainty/risk).
It is the sale of anything in bulk without knowing its measure, weight, or count.
‘Araya:
These are palm trees given to someone to take their fruit.
From the benefits of the hadith:
It is derived from the hadith:
The prohibition of sales containing gharar.
The hadith contains an indication of the virtue of gifts.
‘Araya.
From Anas Ibn Malik, may Allah be pleased with him:
That the Messenger of Allah, peace and blessings of Allah be upon him,
Forbade the sale of fruits until they are ripe.
In one narration:
"He forbade the sale of fruit until its ripeness is apparent,
And of palm trees until they are ripe."
It was said to him:
"And what is 'ripe' (tuzhi)?"
He said:
"Until they turn red."
In one narration:
"They turn red and yellow."
Then the Messenger of Allah, peace and blessings of Allah be upon him, said:
"What do you think if Allah withholds the fruit?
On what basis would one of you take his brother's wealth?"
Commentary on the hadith:
"If Allah withholds the fruit,"
Meaning if a blight strikes it and destroys it.
"On what basis would one of you take his brother's wealth?"
Meaning, for what reason would one of you take his brother's wealth,
If the fruit is destroyed?
The intent is:
By what right does one of you make his brother's wealth lawful for himself?
From the benefits of the hadith:
It is derived from the hadith:
The prohibition of sales containing gharar.
It contains an exhortation to avoid consuming people's wealth unjustly.
Chapter:
May a man buy back his own charity?
From ‘Umar, may Allah be pleased with him, who said:
I donated a horse in the cause of Allah,
But the one who had it neglected it.
In one narration:
I found it being sold,
So I wanted to buy it,
And I thought he would sell it cheaply.
I asked the Prophet, peace and blessings of Allah be upon him,
And he said: "Do not buy it."
In one narration: "Do not purchase it,
And do not return to your charity,
Even if he gives it to you for a dirham,
For the one who returns to his charity
Is like one who returns to his vomit."
Commentary on the hadith:
"I donated a horse in the cause of Allah,"
Meaning I gave him a horse as a gift of ownership.
So he has the right to do with it as he wishes.
"Neglected it,"
The intent is that he did not know its value, so he sold it.
"I thought" means I supposed.
"Sell it cheaply,"
Meaning for less than its market value.
"Do not return to your charity,"
Meaning do not take back what you gave in charity.
"For the one who returns to his charity,"
Meaning the one who takes it back.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of using parables to deter people
From reprehensible actions.
It also contains the legitimacy of enjoining good
And forbidding evil.
Chapter: Charity for the freed slaves (mawali)
Of the wives of the Prophet, peace and blessings of Allah be upon him.
From Ibn ‘Abbas, may Allah be pleased with them both, who said:
The Prophet, peace and blessings of Allah be upon him, found
A dead sheep.
It had been given to a freed slave of Maymuna as charity.
The Prophet, peace and blessings of Allah be upon him, said:
"Why did you not benefit from its hide?"
In one narration:
"Why did you not enjoy its skin?"
They said: "It is dead (carrion)."
He said: "Only eating it is forbidden."
Commentary on the hadith:
"Benefit from its hide,"
Such as using it as a utensil after tanning.
"Enjoy,"
Meaning benefit from.
"Its skin,"
Meaning its hide.
From the benefits of the hadith:
It is derived from the hadith:
The purification of the hide of a dead animal through tanning.
The hadith contains an indication of the permissibility of selling the hide of a dead animal.
From ‘Aisha, may Allah be pleased with her, who said:
There were three rulings regarding Barira:
She was freed and given a choice.
In one narration:
The Prophet, peace and blessings of Allah be upon him, called her,
And gave her the choice regarding her husband.
She said:
"If he gave me such and such,"
Nothing was established with him,
So she chose herself.
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"The right of inheritance (wala') belongs to the one who frees."
The Messenger of Allah, peace and blessings of Allah be upon him, entered,
And a pot was on the fire.
Bread and stew from the house's provisions were brought to him.
He said:
"Did I not see a pot?"
It was said:
"Meat that was given as charity to Barira,
And you do not eat charity."
He said:
"It is charity for her,
But a gift for us."
Commentary on the hadith:
"Three rulings,"
Meaning three legal judgments.
"Given a choice,"
Meaning the Prophet, peace and blessings of Allah be upon him, gave her the choice
To annul the marriage,
As her husband was a slave.
"The right of inheritance belongs to the one who frees."
Wala':
A legal kinship resulting from manumission,
Which entails special rulings,
Such as inheritance.
"A pot" (burma):
The burma is
A pot made of stone known in the Hijaz and Yemen.
"Brought to him,"
Meaning presented to him.
"Stew" (adam):
Meaning a condiment,
Like oil, vinegar, and the like.
Chapter: If charity is transferred.
From Anas, may Allah be pleased with him:
That the Prophet, peace and blessings of Allah be upon him,
Was brought meat that had been given as charity to Barira.
He said:
"It is charity for her,
But it is a gift for us."
Commentary on the hadith:
"Was brought meat,"
Meaning meat was presented to him.
From the benefits of the hadith:
It is derived from the hadith:
Once the recipient of charity has taken possession of it and owns it,
It is permissible for them to dispose of it,
Through sale, gift, and the like.
The hadith clarifies that the prohibition of certain things is not due to their essence,
But due to known legal reasons.
Once those impediments are lifted, it becomes permissible.
Chapter: The Imam’s prayer and supplication for the one who gives charity.
On the authority of ‘Abdullah Ibn Abi Awfa.
He was one of the people of the Tree.
He said:
The Prophet, peace and blessings of Allah be upon him,
when a group brought him charity,
would say:
"O Allah, send Your blessings upon them."
My father came to him with his charity,
and he said:
"O Allah, send Your blessings upon the family of Abi Awfa."
Commentary on the hadith:
"From the people of the Tree,"
meaning those who gave the pledge of allegiance at al-Ridwan.
"O Allah, send Your blessings upon them,"
refers to his, peace be upon him, prayer for his Ummah.
It is a supplication for their forgiveness.
The Ummah’s prayer for him
is a supplication for his increase in proximity and high station.
From the benefits of the hadith:
One learns from the hadith
the clarification of the virtue of the people of the pledge of al-Ridwan.
It also contains the recommendation to supplicate for the one who gives charity.
It also contains the permissibility of invoking blessings upon those other than the Prophets, peace be upon them.
Chapter: Regarding the fifth of buried treasure (rikaz).
On the authority of Abu Hurayrah, may Allah be pleased with him,
that the Messenger of Allah, peace be upon him, said:
"The animal is a waste (no liability)."
In one narration:
"Its injury is a waste."
And in one narration:
"Its damage is a waste."
"The well is a waste."
"And the mineral is a waste."
"And in the rikaz, the fifth."
Commentary on the hadith:
"The animal" (al-‘ajma’),
meaning the beast.
It is called al-‘ajma’
because it cannot speak.
"A waste" (jibar),
meaning it is exempt from liability (hadar).
There is no compensation for it.
"The mineral,"
meaning that which is inside the earth.
"Rikaz,"
the intended meaning here
is the treasure of the Age of Ignorance (Jahiliyyah).
From the benefits of the hadith:
One learns from the hadith
that if an animal destroys something without negligence from its owner,
then there is no liability.
It also indicates that the foundations of financial transactions are established by divine decree (tawqifiyyah).
Chapter: The Imam marking the camels of charity with his own hand.
On the authority of Anas, may Allah be pleased with him, who said:
When Umm Sulaym gave birth,
she said to me:
"O Anas,
watch this boy,
and do not let him consume anything
until you take him to the Prophet, peace be upon him, so he may perform tahnik (chewing a date and rubbing it on the infant's palate) for him."
So I took him,
in one narration:
‘Abdullah Ibn Abi Talhah,
and he was in a garden.
In one narration:
In a livestock enclosure.
He was wearing a black, square, patterned cloak (khamisah).
He was marking the camels that had arrived during the Conquest.
In one narration:
He was marking the camels of charity.
And in one narration:
I saw him marking a sheep on its ears.
Commentary on the hadith:
"Watch this boy,"
meaning guard him.
"Do not let him consume anything,"
meaning of food.
"Take him,"
meaning go with him.
"Perform tahnik for him,"
meaning to rub the palate of the newborn
with a chewed date or similar.
"He was in a garden,"
the garden meaning the orchard.
"And he was wearing a khamisah,"
the khamisah is a black, square, patterned garment.
"Harithiyyah,"
attributed to Harith,
a man from the tribe of Quda'ah.
"And he was marking,"
the mark (wasm)
is an effect made by a sign,
such as branding or cutting an ear.
"The camels" (al-zahr),
the intended meaning is camels.
They were named as such
because they carry burdens on their backs.
From the benefits of the hadith:
One learns from the hadith
the recommendation of taking a newborn to a righteous person
for tahnik and supplication for him.
It also contains the permissibility of branding animals out of necessity.
It also shows that it is upon the Imam
to take care of charity funds
and manage them personally.
The hadith also contains the permissibility of performing manual labor
out of a desire to increase one's reward
and to negate arrogance.
Chapters on Zakat al-Fitr.
Chapter: The obligation of Zakat al-Fitr.
On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:
The Messenger of Allah, peace be upon him, obligated
Zakat al-Fitr,
a sa‘ of dates
or a sa‘ of barley,
upon the slave and the free,
the male and the female,
and the young and the old among the Muslims.
He commanded that it be paid before the people go out to the prayer.
Commentary on the hadith:
"A sa‘,"
the sa‘ is four mudds.
It is equivalent to approximately 2.5 kilograms.
"He commanded it," meaning Zakat al-Fitr,
"that it be paid," meaning that it be distributed,
"to the prayer," meaning the Eid prayer.
From the benefits of the hadith:
One learns from the hadith
that the amount of Zakat al-Fitr is a sa‘ of the local staple food.
The hadith also indicates that the amount and timing of Zakat al-Fitr are matters of divine decree.
Chapter:
Zakat al-Fitr is a sa‘ of barley.
On the authority of Abu Sa‘id al-Khudri, may Allah be pleased with him, who said:
We used to give it during the time of the Prophet, peace be upon him.
In one narration:
We used to give it out during the era of the Messenger of Allah, peace be upon him, on the day of Fitr,
or a sa‘ of food,
or a sa‘ of dates,
or a sa‘ of barley.
In one narration:
Or a sa‘ of dried yogurt (aqt),
or a sa‘ of raisins.
In one narration:
Abu Sa‘id said:
Our food was barley, raisins, dried yogurt, and dates.
When Mu‘awiyah came and wheat (samra’) arrived,
he said: "I see that a mudd of this is equivalent to two mudds."
Commentary on the hadith:
"We used to give it," meaning we used to distribute Zakat al-Fitr,
"in the time of the Prophet, peace be upon him,"
meaning during the era of the Prophet, peace be upon him.
"And wheat arrived," meaning the wheat of al-Sham.
"I see a mudd,"
the mudd is the amount a person can hold in their two hands.
It is equivalent to approximately 625 grams.
"Aqt" is dried, hard, solidified milk used in cooking.
From the benefits of the hadith:
One learns from the hadith that the statement of a Companion:
"We were in the time of the Prophet, peace be upon him,"
has the status of a marfu‘ (attributed to the Prophet) hadith,
especially in matters that cannot be reached through personal opinion.
The hadith also contains an indication regarding the valuation of zakat.
It also shows the ijtihad (legal reasoning) of the Companions, may Allah be pleased with them, regarding the text.
It also clarifies the etiquette of the Companions, may Allah be pleased with them, in matters of disagreement.
Chapter: Zakat al-Fitr is a sa‘ of dates.
On the authority of Nafi‘,
from Ibn ‘Umar, may Allah be pleased with them both, who said:
The Prophet, peace be upon him, obligated Zakat al-Fitr,
or he said Ramadan,
upon the male and the female,
and the free and the slave,
a sa‘ of dates
or a sa‘ of barley.
So the people equated it to half a sa‘ of wheat.
In one narration:
‘Abdullah, may Allah be pleased with him, said:
The people made its equivalent two mudds of wheat.
Ibn ‘Umar, may Allah be pleased with them both, used to give dates.
When dates became scarce for the people of Medina,
he gave barley.
Ibn ‘Umar used to give it on behalf of the young and the old,
to the extent that he would even give it on behalf of my children.
Ibn ‘Umar, may Allah be pleased with them both, used to give it to those who accepted it.
They used to give it a day or two before Fitr.
Commentary on the hadith:
"So the people equated it,"
meaning Mu‘awiyah, may Allah be pleased with him, and those with him,
valued the sa‘ of dates and barley by what is equivalent to it in wheat.
"Of wheat," meaning of grain.
"When dates became scarce for the people of Medina,"
meaning they were in need of dates and could not find them.
"He gave it to those who accepted it,"
meaning he gave it to those appointed by the Imam to collect zakat.
It is also said he gave it to those who said, "I am poor."
"They used to give," meaning the Companions, may Allah be pleased with them.
From the benefits of the hadith:
The hadith indicates the legitimacy of assessing the value of zakat.
This was the practice of Mu'awiyah, may Allah be pleased with him.
It also establishes the permissibility of paying sadaqat al-fitr a day or two in advance.
It further demonstrates that hardship and necessity bring about ease.
It shows that the statements of the Tabi'un were often based upon the actions of the Companions, may Allah be pleased with them.
The hadith also implies that whoever declares themselves to be in need may accept zakat.
They are to be given it without being questioned about the reality of their poverty.