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In the name of Allah, the Most Gracious, the Most Merciful.

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Ifadah Center

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for Humanities Studies and Research

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presents

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The Abridged Sahih al-Bukhari

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Chapter: Zakat on Cattle

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Narrated Abu Dharr, may Allah be pleased with him, who said:

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I came to the Prophet, peace be upon him,

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and he said:

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"By Him in Whose hand is my soul,"

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or "By Him besides Whom there is no god,"

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or as he swore,

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"There is no man who possesses camels, cows, or sheep

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and does not pay their due,

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but he will be brought on the Day of Resurrection

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in their greatest and fattest form,

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trampling him with their hooves and goring him with their horns.

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Whenever the last of them passes, the first of them returns to him,

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until judgment is passed between the people."

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Commentary on the hadith:

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"I came to" means I arrived at.

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"Man" is used in the general sense, which includes women.

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"Does not pay their due" refers to zakat.

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It is said it may also include other obligations.

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"In their greatest form"

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means in strength and fatness.

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"Trampling him with their hooves"

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means treading upon him with their feet.

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"Whenever they pass" means whenever they go by.

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"Returns" means they are brought back.

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"Until judgment is passed between the people"

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means until the reckoning is finished.

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Benefits of the hadith:

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The hadith indicates the obligation of zakat on camels, cows, and sheep.

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Some have used this hadith as evidence

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that the milk of livestock and the fruits of trees contain a right for the poor and the wayfarer.

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This right is distinct from zakat.

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The hadith shows that the Prophet, peace be upon him, warned his Ummah against withholding zakat

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and described the punishment for doing so.

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Thus, there is no excuse for those who withhold it on the Day of Resurrection.

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It also permits swearing an oath without being asked to do so.

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Chapter: Zakat on Relatives

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Narrated Anas Ibn Malik, may Allah be pleased with him, who said:

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Abu Talhah was the wealthiest of the Ansar in Medina in terms of palm trees.

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His most beloved property was Bayruha.

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It faced the mosque,

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and the Messenger of Allah, peace be upon him, used to enter it and drink from its sweet water.

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Anas said:

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When this verse was revealed:

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﴾You will not attain righteousness until you spend from that which you love﴿,

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Abu Talhah stood up and went to the Messenger of Allah, peace be upon him, and said:

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"O Messenger of Allah,

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Allah, Blessed and Exalted is He, says:

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﴾You will not attain righteousness until you spend from that which you love﴿.

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My most beloved property is Bayruha,

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and it is a charity for the sake of Allah.

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I hope for its righteousness and its reward with Allah.

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So place it, O Messenger of Allah, where Allah shows you."

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He said:

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The Messenger of Allah, peace be upon him, said:

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"Well done! That is a profitable property.

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That is a profitable property."

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In one narration:

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"That is a productive property.

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That is a productive property.

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I have heard what you said."

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In one narration:

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"We have accepted it from you and returned it to you,

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and I see that you should give it to your relatives."

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Abu Talhah said:

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"I will do so, O Messenger of Allah."

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So Abu Talhah distributed it among his relatives and his cousins.

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In one narration:

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"Among them were Ubayy and Hassan."

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He said:

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Hassan sold his share of it to Mu'awiyah.

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It was said to him:

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"Do you sell the charity of Abu Talhah?"

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He replied:

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"Shall I not sell a sa' of dates for a sa' of dirhams?"

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He said:

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That garden was located where the palace of Banu Hudaylah, which Mu'awiyah built, now stands.

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Commentary on the hadith:

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"Bayruha"

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is the orchard that contained the well of Bayruha.

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"Faced the mosque" means it was opposite it.

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"Drink from its sweet water"

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refers to the water of Bayruha.

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"You will not attain righteousness"

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means you will not reach or achieve righteousness,

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which is all goodness, including types of obedience and rewards

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that lead its possessor to Paradise.

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“Ye will not attain unto piety until ye spend of that which ye love. And whatsoever ye spend, Allah is Aware thereof.” (3:92)

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This means until you spend from your precious wealth that your souls love.

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For when you prioritize the love of Allah over the love of wealth and spend it for His pleasure,

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it demonstrates your sincere faith,

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the righteousness of your hearts, and the certainty of your piety.

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This includes spending precious wealth,

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spending in times of need,

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and spending in times of health.

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"I hope for its righteousness"

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means I seek its goodness.

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"And its reward"

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means I offer it forward and store it so I may find it there.

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"Well done" (Bakhan)

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is a word said to express praise and satisfaction with something.

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"Among his relatives"

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refers to kinship by blood.

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"And his cousins"

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is an example of mentioning the specific after the general.

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Benefits of the hadith:

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One learns from the hadith

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the permissibility of attributing the love of wealth to a righteous man.

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It also permits owning orchards and real estate.

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Earning through real estate is permissible if it is lawful and one pays its due.

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It is permissible for a person to enter the orchard of his companions and drink from its water,

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and eat from its fruits and food.

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The hadith provides guidance on consulting people of knowledge and virtue

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regarding the methods and ways of performing acts of obedience and other matters.

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It encourages spending from what one loves.

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It permits appointing agents for charities, gifts, and endowments,

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and similar matters that accept representation.

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It confirms the validity of absolute charity and absolute endowment,

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which is that whose recipient is not specified, and is then specified later.

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It is permissible to praise the giver of charity if there is no fear of fitnah (temptation/pride) for the giver.

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Chapter:

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There is no zakat on a Muslim's horse.

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Narrated Abu Hurayrah, may Allah be pleased with him, who said:

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The Prophet, peace be upon him, said:

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"There is no zakat on a Muslim for his horse or his slave."

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Commentary on the hadith:

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"His horse" refers to his mount.

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"His slave" refers to the one who serves him.

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"Zakat" here means the obligatory alms.

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Benefits of the hadith:

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One learns from the hadith

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that there is no zakat on horses,

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unless they are for trade.

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It also permits a person to say,

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"So-and-so's slave."

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Chapter: Zakat on the Husband and Orphans under Guardianship

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Narrated Zaynab, the wife of Abdullah, who said:

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I was in the mosque

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and saw the Prophet, peace be upon him.

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He said:

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"Give charity, even from your jewelry."

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Zaynab used to provide for Abdullah

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and orphans under her guardianship.

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She said:

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She said to Abdullah,

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"Ask the Messenger of Allah, peace be upon him,

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if it is sufficient for me to spend on you

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and on the orphans under my guardianship from my charity."

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He said:

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"You ask the Messenger of Allah, peace be upon him."

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So I went to the Prophet, peace be upon him,

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and found a woman from the Ansar at the door

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who had the same need as I did.

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Bilal passed by us,

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and we said:

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"Ask the Prophet, peace be upon him,

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if it is sufficient for me to spend on my husband and orphans under my guardianship."

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We said:

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"Do not tell him who we are."

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He entered and asked him.

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He said:

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"Who are they?"

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He said:

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"Zaynab."

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He said:

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"Which Zaynab?"

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He said:

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"The wife of Abdullah."

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He said:

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"Yes,

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she has two rewards:

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the reward of kinship and the reward of charity."

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Commentary on the hadith:

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Abdullah is Ibn Mas'ud, may Allah be pleased with him.

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"From your jewelry"

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Jewelry

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is what a woman adorns herself with, such as gold and the like.

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"Sufficient"

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An orphan is one whose father has died while he is still a minor.

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"Under her guardianship"

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means under her care and supervision, and she is responsible for their upbringing.

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"Is it sufficient for me?"

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means is it enough for me?

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"I went"

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means I departed.

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"Who had the same need as I did"

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means she had a question like mine.

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"Bilal passed by us"

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means Bilal passed by us.

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"Do not tell him who we are"

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means do not say that the questioner is so-and-so.

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"The reward of kinship"

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means the reward for maintaining family ties.

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Benefits of the hadith:

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The following points are derived from the hadith:

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The legitimacy of a woman going to the mosque,

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Listening to sermons, and acting upon them.

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It also establishes the permissibility of a woman asking about a fiqh-related issue,

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And the permissibility of her sending someone to ask the scholar on her behalf,

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Or going herself to ask.

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It also permits a person to ask about a matter concerning themselves in an indirect or generalized manner.

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The hadith indicates that for some deeds, the doer receives a reward from two sources.

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Umm Salamah (may Allah be pleased with her) said:

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I said, "O Messenger of Allah,

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Do I have a reward if I spend on the sons of Abu Salamah?

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They are, after all, my sons."

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He replied,

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"Spend on them,

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For you have the reward of what you spend on them."

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Commentary on the hadith:

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"Do I have a reward?"

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Meaning: Is there a reward for me?

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"They are, after all, my sons,"

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Meaning: They are the children of Abu Salamah.

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They were ‘Umar, Muhammad, Zaynab, and Durrah.

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Benefits of the hadith:

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The hadith shows that a woman’s spending on her children is considered charity.

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It contains an indication of the perfection of maternal compassion.

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It highlights the virtue of caring for a close relative who is an orphan,

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And spending upon them.

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Chapter: The Statement of Allah the Exalted:

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“The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarer; a duty imposed by Allah. Allah is Knower, Wise.” (9:60)

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Abu Hurayrah (may Allah be pleased with him) said:

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The Messenger of Allah (peace be upon him) commanded the payment of zakat.

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It was said that Ibn Jamil refused,

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As did Khalid ibn al-Walid,

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And ‘Abbas ibn ‘Abd al-Muttalib.

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The Prophet (peace be upon him) then said:

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"Ibn Jamil only resents this because he was poor,

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And Allah and His Messenger enriched him.

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As for Khalid, you are being unjust to him;

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He has already set aside his armor and equipment for the sake of Allah.

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As for ‘Abbas ibn ‘Abd al-Muttalib,

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He is the uncle of the Messenger of Allah (peace be upon him),

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So it is charity upon him, and an equal amount along with it."

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Commentary on the hadith:

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"It was said":

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The speaker was ‘Umar (may Allah be pleased with him).

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"Ibn Jamil":

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It is said his name was ‘Abdullah.

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"Resents" (yanqam) means he denies or objects to it.

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The meaning is that he should not have withheld the zakat.

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He had been poor, and Allah enriched him,

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So this is not the proper way to show gratitude for the blessing.

250
00:13:11,370 --> 00:13:15,330
"Set aside his armor" (ihtabasa) means he dedicated his armor as an endowment.

251
00:13:15,330 --> 00:13:16,769
"And equipment" (a‘tadah):

252
00:13:16,769 --> 00:13:20,610
Meaning what a man prepares of mounts and weaponry.

253
00:13:20,610 --> 00:13:22,330
"For the sake of Allah":

254
00:13:22,330 --> 00:13:26,620
Meaning they are endowed for jihad in the path of Allah.

255
00:13:26,620 --> 00:13:28,779
"It is charity upon him":

256
00:13:28,779 --> 00:13:34,789
The meaning is that the Prophet (peace be upon him) pays it on his behalf.

257
00:13:34,789 --> 00:13:38,460
Benefits of the hadith:

258
00:13:38,460 --> 00:13:42,539
The hadith confirms the obligation of zakat on trade goods.

259
00:13:42,539 --> 00:13:45,620
It shows that a person may offer excuses for their companions

260
00:13:45,620 --> 00:13:48,100
If their outward conduct seems to show negligence,

261
00:13:48,100 --> 00:13:50,740
While one knows otherwise about them.

262
00:13:50,740 --> 00:13:54,379
The hadith shows the leader’s duty to check on those who possess wealth,

263
00:13:54,379 --> 00:13:57,019
To see whether they have paid their zakat or not.

264
00:13:57,019 --> 00:14:02,779
It contains a warning to the heedless regarding the blessing of wealth Allah has bestowed upon them after poverty,

265
00:14:02,779 --> 00:14:05,500
So that they may fulfill the right of Allah upon them.

266
00:14:05,500 --> 00:14:09,259
It includes criticism and disapproval of those who withhold what is mandatory,

267
00:14:09,259 --> 00:14:13,799
And the permissibility of mentioning this in their absence for a valid interest.

268
00:14:13,840 --> 00:14:18,559
It permits the waiving of zakat on endowed assets.

269
00:14:18,559 --> 00:14:25,169
The hadith indicates the permissibility of delaying zakat for a valid interest.

270
00:14:25,169 --> 00:14:28,659
Chapter: Seeking Chastity and Refraining from Asking.

271
00:14:28,659 --> 00:14:32,220
Abu Sa‘id al-Khudri (may Allah be pleased with him) reported:

272
00:14:32,220 --> 00:14:37,620
Some people from the Ansar asked the Messenger of Allah (peace be upon him),

273
00:14:37,620 --> 00:14:39,340
And he gave to them.

274
00:14:39,340 --> 00:14:41,980
Then they asked him again, and he gave to them.

275
00:14:41,980 --> 00:14:44,580
Then they asked him again, and he gave to them,

276
00:14:44,580 --> 00:14:47,259
Until what he had was exhausted.

277
00:14:47,259 --> 00:14:48,700
He then said:

278
00:14:48,700 --> 00:14:53,379
"Whatever wealth I have, I will never withhold it from you.

279
00:14:53,379 --> 00:14:56,299
Whoever seeks to be chaste, Allah will make him chaste.

280
00:14:56,299 --> 00:14:59,059
Whoever seeks to be self-sufficient, Allah will make him self-sufficient.

281
00:14:59,059 --> 00:15:02,539
Whoever seeks to be patient, Allah will grant him patience.

282
00:15:02,539 --> 00:15:08,340
And no one has been given a gift better and more encompassing than patience."

283
00:15:08,340 --> 00:15:11,779
Commentary on the hadith:

284
00:15:11,779 --> 00:15:14,970
"Exhausted" (nafada) means it was depleted.

285
00:15:15,009 --> 00:15:17,370
"I will never withhold it from you":

286
00:15:17,370 --> 00:15:20,090
Meaning I will not store it away for others,

287
00:15:20,090 --> 00:15:21,929
While turning away from you.

288
00:15:21,929 --> 00:15:23,049
It is also said:

289
00:15:23,049 --> 00:15:25,570
I will not keep it back from you.

290
00:15:25,570 --> 00:15:28,289
"Whoever seeks to be chaste, Allah will make him chaste":

291
00:15:28,289 --> 00:15:30,649
Meaning whoever strives to refrain from asking,

292
00:15:30,649 --> 00:15:33,350
Allah will grant him contentment.

293
00:15:33,350 --> 00:15:35,909
"Whoever seeks to be self-sufficient, Allah will make him self-sufficient":

294
00:15:35,909 --> 00:15:38,710
Meaning whoever seeks to be independent of people,

295
00:15:38,710 --> 00:15:41,309
Allah will grant him independence from people,

296
00:15:41,309 --> 00:15:44,019
So he will not be in need of anyone.

297
00:15:44,019 --> 00:15:46,980
"Whoever seeks to be patient, Allah will grant him patience":

298
00:15:46,980 --> 00:15:50,990
Meaning whoever practices patience, Allah will bestow patience upon him.

299
00:15:50,990 --> 00:15:53,470
"Better and more encompassing than patience":

300
00:15:53,470 --> 00:15:56,039
Meaning better than patience itself.

301
00:15:56,039 --> 00:15:59,830
Benefits of the hadith:

302
00:15:59,830 --> 00:16:01,789
The following is derived from the hadith:

303
00:16:01,789 --> 00:16:04,950
The recommendation to give to a requester twice,

304
00:16:04,950 --> 00:16:09,029
To apologize to the requester, and to encourage chastity.

305
00:16:09,029 --> 00:16:14,830
It encourages patience in the face of hardship in life and other worldly adversities.

306
00:16:14,830 --> 00:16:21,070
The hadith indicates the necessity of turning to Allah the Exalted in all matters,

307
00:16:21,070 --> 00:16:25,590
Because self-sufficiency and chastity come through the success granted by Allah the Exalted.

308
00:16:25,590 --> 00:16:29,669
It demonstrates the generosity of the Prophet (peace be upon him),

309
00:16:29,669 --> 00:16:34,309
And the extent of his munificence, kindness, and altruism.

310
00:16:34,309 --> 00:16:39,919
It shows that the reward is of the same nature as the deed.

311
00:16:39,919 --> 00:16:42,759
From Abu Hurayrah (may Allah be pleased with him):

312
00:16:42,799 --> 00:16:47,149
The Messenger of Allah (peace be upon him) said:

313
00:16:47,149 --> 00:16:49,309
"By Him in Whose hand is my soul,

314
00:16:49,309 --> 00:16:51,870
For one of you to take his rope,

315
00:16:51,870 --> 00:16:54,309
And gather firewood on his back,

316
00:16:54,309 --> 00:16:55,669
In one narration:

317
00:16:55,669 --> 00:16:58,950
And sell it, then eat and give charity,

318
00:16:58,950 --> 00:17:03,029
Is better for him than to come to a man and ask him,

319
00:17:03,029 --> 00:17:05,759
Whether he gives him or refuses him."

320
00:17:05,759 --> 00:17:09,039
And from Zubayr ibn al-‘Awwam (may Allah be pleased with him):

321
00:17:09,039 --> 00:17:13,000
From the Prophet (peace be upon him), who said:

322
00:17:13,000 --> 00:17:15,440
"For one of you to take his rope,

323
00:17:15,440 --> 00:17:19,920
And bring a bundle of firewood on his back and sell it,

324
00:17:19,920 --> 00:17:22,680
Whereby Allah protects his honor,

325
00:17:22,680 --> 00:17:25,519
Is better for him than to ask people,

326
00:17:25,519 --> 00:17:28,910
Whether they give him or refuse him."

327
00:17:28,910 --> 00:17:32,200
Commentary on the hadith:

328
00:17:32,200 --> 00:17:35,680
"Gather firewood" (yahtatib) means collecting wood.

329
00:17:35,680 --> 00:17:40,680
"Whether he gives him": In giving, there is a sense of obligation and the humiliation of asking.

330
00:17:40,680 --> 00:17:42,079
"Or refuses him":

331
00:17:42,079 --> 00:17:46,470
In refusal, there is humiliation, disappointment, and deprivation.

332
00:17:46,470 --> 00:17:49,029
"Whereby Allah protects his honor":

333
00:17:49,029 --> 00:17:54,990
Meaning Allah prevents his face from losing its dignity through the act of asking.

334
00:17:54,990 --> 00:17:58,549
Benefits of the hadith:

335
00:17:58,549 --> 00:18:00,670
The following is derived from the hadith:

336
00:18:00,670 --> 00:18:05,710
The incitement to eat from the work of one's own hands and to earn through permissible means.

337
00:18:05,710 --> 00:18:07,910
It shows the dislike of asking.

338
00:18:07,910 --> 00:18:09,990
There is detail regarding this.

339
00:18:09,990 --> 00:18:14,589
The hadith shows that a person demeaning themselves and bearing hardship

340
00:18:14,589 --> 00:18:19,299
Is better for them than asking.

341
00:18:19,299 --> 00:18:23,339
Hakim ibn Hizam (may Allah be pleased with him) said:

342
00:18:23,339 --> 00:18:27,059
I asked the Messenger of Allah (peace be upon him),

343
00:18:27,059 --> 00:18:28,660
And he gave to me.

344
00:18:28,660 --> 00:18:31,420
Then I asked him again, and he gave to me.

345
00:18:31,420 --> 00:18:34,299
Then I asked him again, and he gave to me.

346
00:18:34,299 --> 00:18:35,819
Then he said:

347
00:18:35,819 --> 00:18:37,339
"O Hakim,

348
00:18:37,339 --> 00:18:40,940
This wealth is green and sweet.

349
00:18:40,940 --> 00:18:42,259
In one narration:

350
00:18:42,299 --> 00:18:44,279
Green and sweet.

351
00:18:44,279 --> 00:18:48,759
Whoever takes it with a generous soul, it will be blessed for him,

352
00:18:48,759 --> 00:18:53,480
And whoever takes it with a greedy soul, it will not be blessed for him,

353
00:18:53,480 --> 00:18:56,660
Like one who eats but is never satisfied.

354
00:18:56,660 --> 00:19:00,750
The upper hand is better than the lower hand."

355
00:19:00,750 --> 00:19:02,309
Hakim said:

356
00:19:02,309 --> 00:19:04,589
I said, "O Messenger of Allah,

357
00:19:04,589 --> 00:19:06,950
By Him who sent you with the truth,

358
00:19:06,950 --> 00:19:12,700
I will not take anything from anyone after you until I leave this world."

359
00:19:12,700 --> 00:19:17,539
Abu Bakr (may Allah be pleased with him) used to call Hakim to give him his share,

360
00:19:17,539 --> 00:19:20,259
But he would refuse to accept it from him.

361
00:19:20,259 --> 00:19:24,339
Then ‘Umar (may Allah be pleased with him) called him to give him,

362
00:19:24,339 --> 00:19:27,740
But he refused to accept anything from him.

363
00:19:27,740 --> 00:19:29,339
‘Umar said:

364
00:19:29,339 --> 00:19:33,619
"I call you as witnesses, O community of Muslims, regarding Hakim,

365
00:19:33,619 --> 00:19:37,140
That I am offering him his right from this fay’ (spoils),

366
00:19:37,140 --> 00:19:39,630
But he refuses to take it."

367
00:19:39,630 --> 00:19:46,069
So Hakim did not take anything from anyone after the Messenger of Allah (peace be upon him),

368
00:19:46,069 --> 00:19:49,230
Until he passed away.

369
00:19:49,230 --> 00:19:52,460
Commentary on the hadith:

370
00:19:52,460 --> 00:19:54,380
"Green and sweet":

371
00:19:54,380 --> 00:19:57,339
Green is desirable to the eye,

372
00:19:57,339 --> 00:19:59,619
And sweet to the taste.

373
00:19:59,619 --> 00:20:02,980
When they combine, they increase desire.

374
00:20:02,980 --> 00:20:04,660
"With a generous soul":

375
00:20:04,660 --> 00:20:08,380
Meaning without greed, covetousness, or longing.

376
00:20:08,380 --> 00:20:10,259
"It will be blessed for him":

377
00:20:10,299 --> 00:20:13,940
Blessing is the abundance and continuity of good.

378
00:20:13,940 --> 00:20:15,500
"With a greedy soul":

379
00:20:15,500 --> 00:20:17,660
Meaning intense desire and covetousness,

380
00:20:17,660 --> 00:20:20,759
And the requester exposing themselves to the act of asking.

381
00:20:20,759 --> 00:20:22,359
"The upper hand":

382
00:20:22,359 --> 00:20:24,480
It is the hand that gives.

383
00:20:24,480 --> 00:20:25,400
"Better":

384
00:20:25,400 --> 00:20:26,960
Meaning superior.

385
00:20:26,960 --> 00:20:28,720
"Than the lower hand":

386
00:20:28,720 --> 00:20:30,910
It is the hand that asks.

387
00:20:30,910 --> 00:20:32,869
"I will not take anything" (la arza’u):

388
00:20:32,869 --> 00:20:35,859
Meaning I will not diminish anyone's wealth by asking.

389
00:20:35,859 --> 00:20:38,339
"Until I leave this world":

390
00:20:38,339 --> 00:20:40,420
Meaning until I die.

391
00:20:40,460 --> 00:20:42,019
"To give him":

392
00:20:42,019 --> 00:20:46,420
The gift is wealth assigned to him in the public treasury.

393
00:20:46,420 --> 00:20:47,619
"But he refuses":

394
00:20:47,619 --> 00:20:49,539
Meaning he abstains.

395
00:20:49,539 --> 00:20:51,299
"From this fay’":

396
00:20:51,299 --> 00:20:53,779
Fay’ is what the Muslims obtain

397
00:20:53,779 --> 00:20:57,539
From the wealth of the enemy without fighting.

398
00:20:57,539 --> 00:21:01,220
Benefits of the hadith:

399
00:21:01,220 --> 00:21:03,460
The hadith teaches us

400
00:21:03,460 --> 00:21:06,180
the permissibility of repeating a request three times,

401
00:21:06,180 --> 00:21:08,900
and the permissibility of refusing it on the fourth.

402
00:21:08,900 --> 00:21:11,700
It also indicates that if a petitioner is importunate,

403
00:21:11,740 --> 00:21:13,380
there is no harm in turning them away,

404
00:21:13,380 --> 00:21:16,740
and instructing them to practice self-restraint and abandon greed.

405
00:21:16,740 --> 00:21:20,730
It further shows that true generosity of spirit is asceticism (zuhd).

406
00:21:20,730 --> 00:21:24,450
The hadith also establishes that one who accepts wealth with a generous spirit

407
00:21:24,450 --> 00:21:26,450
attains the reward of asceticism,

408
00:21:26,450 --> 00:21:28,839
and blessing in their provision.

409
00:21:28,839 --> 00:21:33,200
It also shows that moderation in seeking worldly things is accompanied by blessing.

410
00:21:33,200 --> 00:21:35,480
It also demonstrates the legitimacy of using parables,

411
00:21:35,480 --> 00:21:41,099
including those that the listener might not immediately grasp.

412
00:21:41,140 --> 00:21:47,839
Chapter: Regarding one to whom Allah gives something without them asking or coveting it.

413
00:21:47,839 --> 00:21:50,359
From ‘Abdullah Ibn al-Sa‘di,

414
00:21:50,359 --> 00:21:53,960
that he came to ‘Umar (may Allah be pleased with him) during his caliphate,

415
00:21:53,960 --> 00:21:56,140
and ‘Umar said to him,

416
00:21:56,140 --> 00:22:01,140
"Have I not been informed that you manage some of the people’s affairs,

417
00:22:01,140 --> 00:22:04,650
and when you are given payment for the work, you dislike it?"

418
00:22:04,650 --> 00:22:06,549
I replied, "Yes."

419
00:22:06,549 --> 00:22:08,150
‘Umar then said,

420
00:22:08,150 --> 00:22:10,549
"What is your intention in doing that?"

421
00:22:10,549 --> 00:22:11,589
I said,

422
00:22:11,589 --> 00:22:14,230
"I possess horses and slaves,

423
00:22:14,230 --> 00:22:15,990
and I am in a good state.

424
00:22:15,990 --> 00:22:20,740
I want my payment to be a charity for the Muslims."

425
00:22:20,740 --> 00:22:22,099
‘Umar said,

426
00:22:22,099 --> 00:22:23,819
"Do not do that,

427
00:22:23,819 --> 00:22:26,940
for I once intended what you intend.

428
00:22:26,940 --> 00:22:30,140
The Messenger of Allah (peace be upon him)

429
00:22:30,140 --> 00:22:32,019
would give me a gift,

430
00:22:32,019 --> 00:22:33,380
and I would say,

431
00:22:33,380 --> 00:22:36,500
'Give it to someone poorer than me.'

432
00:22:36,500 --> 00:22:39,660
Until one day he gave me some wealth,

433
00:22:39,660 --> 00:22:40,859
and I said,

434
00:22:40,859 --> 00:22:43,940
'Give it to someone poorer than me.'

435
00:22:43,940 --> 00:22:47,339
The Prophet (peace be upon him) said,

436
00:22:47,339 --> 00:22:50,900
'Take it, possess it, and give charity from it.

437
00:22:50,900 --> 00:22:56,660
Whatever comes to you of this wealth without you coveting it or asking for it, take it;

438
00:22:56,660 --> 00:23:00,569
otherwise, do not let your soul pursue it.'"

439
00:23:00,569 --> 00:23:03,819
Commentary on the hadith:

440
00:23:03,819 --> 00:23:04,740
"Tali" (manage),

441
00:23:04,740 --> 00:23:07,099
meaning you take charge of work.

442
00:23:07,099 --> 00:23:08,420
"‘Amalah" (payment),

443
00:23:08,420 --> 00:23:10,460
meaning the wage for the work.

444
00:23:10,500 --> 00:23:12,740
"What is your intention in doing that?"

445
00:23:12,740 --> 00:23:16,099
meaning, what is your ultimate goal in this refusal?

446
00:23:16,099 --> 00:23:18,380
"Afrasan wa ‘abdan" (horses and slaves),

447
00:23:18,380 --> 00:23:20,539
"Afrasan" is the plural of "faras" (horse).

448
00:23:20,539 --> 00:23:23,329
"‘Abdan" is the plural of "‘abd" (slave).

449
00:23:23,329 --> 00:23:24,609
"Al-‘ata’" (the gift),

450
00:23:24,609 --> 00:23:28,519
meaning the wealth that the Imam distributes for the public interest.

451
00:23:28,519 --> 00:23:29,920
"Fatamawwalhu" (possess it),

452
00:23:29,920 --> 00:23:31,759
meaning take it and make it your property,

453
00:23:31,759 --> 00:23:33,980
then dispose of it.

454
00:23:33,980 --> 00:23:35,420
"Ghayr mushrif" (without coveting),

455
00:23:35,420 --> 00:23:38,890
meaning not greedy for it, nor looking toward it.

456
00:23:38,890 --> 00:23:40,329
"Wa la sa’il" (nor asking),

457
00:23:40,329 --> 00:23:41,930
meaning for the wealth.

458
00:23:41,930 --> 00:23:44,690
"Wa illa fala tutbi‘hu nafsak" (otherwise, do not let your soul pursue it),

459
00:23:44,690 --> 00:23:47,930
meaning if it does not come to you, do not seek it,

460
00:23:47,930 --> 00:23:49,839
but rather leave it.

461
00:23:49,839 --> 00:23:53,599
Benefits of the hadith:

462
00:23:53,599 --> 00:23:55,880
The hadith teaches

463
00:23:55,880 --> 00:24:01,359
the permissibility of accepting provision for one who works in the interests of the Muslims.

464
00:24:01,359 --> 00:24:07,160
It also shows that accepting wealth that comes without asking is better than refusing it,

465
00:24:07,160 --> 00:24:11,440
because if one were to refuse it, they might fall into wasting wealth.

466
00:24:11,480 --> 00:24:16,640
It also shows that the Imam may give wealth to a man even if others are more in need of it than him,

467
00:24:16,640 --> 00:24:21,440
if he sees a valid reason for doing so.

468
00:24:21,440 --> 00:24:25,160
Chapter: Regarding one who asks people for wealth to increase their own.

469
00:24:25,160 --> 00:24:29,259
From ‘Abdullah Ibn ‘Umar (may Allah be pleased with him), who said:

470
00:24:29,259 --> 00:24:32,740
The Prophet (peace be upon him) said,

471
00:24:32,740 --> 00:24:35,579
"A man will continue to ask people

472
00:24:35,579 --> 00:24:41,930
until he comes on the Day of Resurrection with no flesh on his face."

473
00:24:41,970 --> 00:24:45,289
Commentary on the hadith:

474
00:24:45,289 --> 00:24:47,650
"A man will continue to ask,"

475
00:24:47,650 --> 00:24:50,410
indicates the frequency of asking.

476
00:24:50,410 --> 00:24:53,690
"Maz‘at lahm" means a piece of flesh.

477
00:24:53,690 --> 00:24:58,230
This is because he humiliated his face by asking.

478
00:24:58,230 --> 00:25:01,769
Benefits of the hadith:

479
00:25:01,769 --> 00:25:06,289
The hadith points to the fact that the recompense is of the same nature as the deed.

480
00:25:06,289 --> 00:25:09,490
So, whoever sacrifices the dignity of their face to accumulate wealth,

481
00:25:09,490 --> 00:25:14,029
will come on the Day of Resurrection with the flesh stripped from their face.

482
00:25:14,029 --> 00:25:16,190
It also encourages self-restraint (isti‘faf),

483
00:25:16,190 --> 00:25:19,099
and not asking unless there is a need.

484
00:25:19,099 --> 00:25:22,299
It also indicates that whoever asks people to increase their wealth,

485
00:25:22,299 --> 00:25:27,880
is considered wealthy, and charity is not lawful for them.

486
00:25:27,880 --> 00:25:32,059
From ‘Abdullah Ibn ‘Umar (may Allah be pleased with him), who said:

487
00:25:32,059 --> 00:25:35,019
"The sun will draw near on the Day of Resurrection,

488
00:25:35,019 --> 00:25:38,559
until the sweat reaches half the ear."

489
00:25:38,559 --> 00:25:40,079
In one narration:

490
00:25:40,119 --> 00:25:44,200
"People will be on their knees on the Day of Resurrection,

491
00:25:44,200 --> 00:25:47,240
every nation following its Prophet,

492
00:25:47,240 --> 00:25:51,460
saying, 'O so-and-so, intercede for us.'

493
00:25:51,460 --> 00:25:53,420
While they are in that state,

494
00:25:53,420 --> 00:25:55,539
they will seek help from Adam,

495
00:25:55,539 --> 00:25:57,259
then from Musa,

496
00:25:57,259 --> 00:26:01,140
then from Muhammad (peace be upon him).

497
00:26:01,140 --> 00:26:04,259
He will intercede so that judgment may be passed among the creation.

498
00:26:04,259 --> 00:26:08,180
He will walk until he takes hold of the ring of the door,

499
00:26:08,180 --> 00:26:12,539
and on that day, Allah will raise him to a praised station (Maqam Mahmud),

500
00:26:12,539 --> 00:26:16,700
which all the people of the gathering will praise."

501
00:26:16,700 --> 00:26:19,990
Commentary on the hadith:

502
00:26:19,990 --> 00:26:22,670
"Tadnu" means it will draw near.

503
00:26:22,670 --> 00:26:24,710
"They sought help from Adam,"

504
00:26:24,710 --> 00:26:28,880
meaning they asked him to intercede for them to begin the reckoning.

505
00:26:28,880 --> 00:26:30,920
"So that judgment may be passed among the creation,"

506
00:26:30,920 --> 00:26:33,880
meaning to relieve the people of the gathering from its terrors,

507
00:26:33,880 --> 00:26:35,759
by judging between them,

508
00:26:35,759 --> 00:26:38,460
and finishing their reckoning.

509
00:26:38,460 --> 00:26:40,539
"Maqam Mahmud" (praised station),

510
00:26:40,539 --> 00:26:43,099
is the station of the Great Intercession.

511
00:26:43,099 --> 00:26:48,180
This station is exclusive to the Prophet (peace be upon him).

512
00:26:48,180 --> 00:26:49,619
"Ahl al-jam‘" (people of the gathering),

513
00:26:49,619 --> 00:26:52,069
meaning the people of the place of assembly (Mahshar).

514
00:26:52,069 --> 00:26:55,809
Benefits of the hadith:

515
00:26:55,809 --> 00:26:59,970
The hadith describes the severity of the Day of Assembly for the people.

516
00:26:59,970 --> 00:27:05,089
It also shows people turning to the Prophets (peace be upon them) on the Day of Resurrection.

517
00:27:05,130 --> 00:27:10,190
Likewise, salvation is found by turning to the path of the Prophets.

518
00:27:10,190 --> 00:27:14,630
The hadith also clarifies the excellence of the Prophet (peace be upon him),

519
00:27:14,630 --> 00:27:19,670
and the confirmation of the Great Intercession for the Prophet (peace be upon him),

520
00:27:19,670 --> 00:27:22,349
which is the Praised Station.

521
00:27:22,349 --> 00:27:28,880
It also shows the legitimacy of asking for help when there is a need or a public interest.

522
00:27:28,880 --> 00:27:31,400
Chapter: Regarding the saying of Allah the Exalted:

523
00:27:31,400 --> 00:27:34,880
"They do not ask people at all" (la yas’aluna al-nasa ilhafa).

524
00:27:34,880 --> 00:27:37,730
And what constitutes wealth?

525
00:27:37,730 --> 00:27:40,569
From Abu Hurayrah (may Allah be pleased with him),

526
00:27:40,569 --> 00:27:45,000
that the Messenger of Allah (peace be upon him) said:

527
00:27:45,000 --> 00:27:48,400
"The poor person is not the one who goes around among the people,

528
00:27:48,400 --> 00:27:51,690
whom a morsel or two of food turns away,

529
00:27:51,690 --> 00:27:53,089
in one narration:

530
00:27:53,089 --> 00:27:55,809
a meal or two,

531
00:27:55,809 --> 00:27:58,650
or a date or two.

532
00:27:58,650 --> 00:28:00,890
Rather, the poor person is..."

533
00:28:00,890 --> 00:28:02,369
In one narration:

534
00:28:02,369 --> 00:28:05,890
"The poor person is only the one who practices self-restraint."

535
00:28:05,930 --> 00:28:07,970
And they recited, if you wish,

536
00:28:07,970 --> 00:28:09,730
meaning His saying:

537
00:28:09,730 --> 00:28:13,509
"They do not ask people at all,"

538
00:28:13,509 --> 00:28:16,029
the one who does not find enough wealth to suffice him,

539
00:28:16,029 --> 00:28:19,430
and people do not notice him so that they might give him charity,

540
00:28:19,430 --> 00:28:22,940
and he does not stand up and ask people.

541
00:28:22,940 --> 00:28:24,380
In one narration:

542
00:28:24,380 --> 00:28:25,900
"And he is shy."

543
00:28:25,900 --> 00:28:30,200
Or: "They do not ask people at all."

544
00:28:30,200 --> 00:28:33,750
Commentary on the hadith:

545
00:28:33,750 --> 00:28:35,630
Chapter: Regarding the saying of Allah the Exalted:

546
00:28:35,630 --> 00:28:38,630
"They do not ask people at all,"

547
00:28:38,630 --> 00:28:41,630
meaning they do not ask them with importunity.

548
00:28:41,630 --> 00:28:43,509
Rather, if a request is issued by them,

549
00:28:43,509 --> 00:28:45,309
when they are in need of it,

550
00:28:45,309 --> 00:28:47,950
they do not persist with those they ask.

551
00:28:47,950 --> 00:28:51,829
These are the most deserving of people to be given charity,

552
00:28:51,829 --> 00:28:55,500
because of the beautiful qualities described.

553
00:28:55,500 --> 00:28:56,539
"Yatawwaf" (goes around),

554
00:28:56,539 --> 00:28:58,700
meaning he wanders and passes by.

555
00:28:58,700 --> 00:29:00,779
"Does not find enough wealth to suffice him,"

556
00:29:00,779 --> 00:29:03,220
meaning he does not find what is enough for him.

557
00:29:03,220 --> 00:29:04,980
"And people do not notice him,"

558
00:29:05,019 --> 00:29:08,640
meaning people have no knowledge of his condition.

559
00:29:08,640 --> 00:29:12,339
Benefits of the hadith:

560
00:29:12,339 --> 00:29:14,339
The hadith teaches

561
00:29:14,339 --> 00:29:17,339
good guidance regarding where to place charity,

562
00:29:17,339 --> 00:29:19,859
and that one should strive to place it with those who deserve it.

563
00:29:19,859 --> 00:29:22,609
Self-restraint without importunity.

564
00:29:22,609 --> 00:29:24,609
The hadith also praises the poor person

565
00:29:24,609 --> 00:29:26,609
who is overcome by modesty,

566
00:29:26,609 --> 00:29:28,609
so they do not ask people.

567
00:29:28,609 --> 00:29:30,609
It also shows the desirability of modesty

568
00:29:30,609 --> 00:29:32,609
in all circumstances.