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In the name of Allah, the Entirely Merciful, the Especially 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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Abridged Sahih al-Bukhari

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Chapter: The Sale of Images That Do Not Contain a Soul

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And What Is Disliked Regarding That

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On the authority of Sa'id Ibn Abi al-Hasan, who said:

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I was with Ibn 'Abbas (may Allah be pleased with them both)

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when a man came to him and said:

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"O Abu 'Abbas,

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I am a man whose livelihood comes solely from the work of my hands,

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and I make these images."

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Ibn 'Abbas replied:

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"I will tell you only what I heard the Messenger of Allah (peace be upon him) say.

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I heard him say:

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'Whoever makes an image'—in one narration:

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'in this world that contains a soul,

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Allah will punish him until he breathes a soul into it.'

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In another narration:

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'He will be tasked on the Day of Resurrection to breathe [a soul] into it,

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yet he will never be able to do so.'

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The man gasped heavily,

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and his face turned yellow.

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[Ibn 'Abbas] said:

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'Woe to you!

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If you must insist on making them,

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then you should focus on these trees,

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or anything that does not contain a soul.'"

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Commentary on the hadith:

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"Came" (ata) means arrived.

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"My livelihood" means the earnings from which I live.

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"Work of my hands" means the labor of my hands.

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"I make these images"

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means I draw them with my hands.

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"Makes an image" refers to those possessing souls.

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"Until he breathes"

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means the soul into the image he drew.

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"The man gasped heavily"

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"Gasped" (rabwah) refers to tightness of the chest and rapid breathing.

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"And his face turned yellow"

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means from the intensity of his fear.

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"Woe to you" (wayhak)

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is a phrase said to someone who has fallen into a ruin they did not deserve.

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"To make"

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means to perform this act,

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which is drawing.

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Benefits of the hadith:

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It is derived from the hadith:

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The prohibition of depicting living beings.

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Allah the Almighty threatens the maker of such images with a severe punishment.

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It indicates that the recompense is of the same nature as the deed.

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It indicates the permissibility of selling images of trees.

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It indicates that linking a forbidden act to its punishment is more effective in prohibiting it.

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It indicates that the scholar must clarify and detail the ruling when necessary.

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Chapter: The Sin of Selling a Free Person

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Abu Hurayrah (may Allah be pleased with him) said

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that the Prophet (peace be upon him) said:

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"Allah says:

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'There are three whom I will oppose on the Day of Resurrection:

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A man who gave by Me, then betrayed;

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a man who sold a free person and consumed his price;

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and a man who hired a worker,

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received full work from him, but did not pay his wage.'"

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Commentary on the hadith:

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"Oppose them" (khasmuhum)

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means I will be their adversary and demand from them what they have done.

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"Gave by Me"

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means he gave a covenant in the name of Allah and swore by Him.

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"Then betrayed"

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means he broke the covenant and did not fulfill it.

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"Consumed his price"

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The consumption is specifically mentioned

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because it is the greatest objective [of the sale].

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"Received full work from him"

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means the worker performed the assigned task completely.

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Benefits of the hadith:

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It is derived from the hadith:

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The prohibition of injustice.

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Among the forms of injustice is enslaving a free person,

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or exposing him to that.

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Among the forms of injustice is betrayal.

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Among the forms of injustice is consuming the rights of workers.

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It encourages the fulfillment of covenants and contracts.

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Chapter: Selling Captives

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On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),

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that while he was sitting with the Prophet (peace be upon him),

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he said:

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"O Messenger of Allah,

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we capture female captives,

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and we desire their prices [by selling them],

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so what is your opinion on 'azl (coitus interruptus)?"

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In one narration:

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"We went out with the Messenger of Allah (peace be upon him)

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on the expedition of Banu al-Mustaliq,

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and we captured some of the Arab captives.

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We desired the women,

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and celibacy became difficult for us.

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We wanted to practice 'azl."

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In one narration:

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"They wanted to enjoy them without them becoming pregnant."

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He said:

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"Do you really do that?

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There is no harm if you do not do that,

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for there is no soul that Allah has decreed to come into existence but it will come into existence."

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In one narration:

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"There is no soul that will exist until the Day of Resurrection

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but it will exist."

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In one narration:

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"For Allah has already written who is to be created until the Day of Resurrection."

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Commentary on the hadith:

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"We capture female captives"

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means we have relations with the captured slave women.

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"We desire their prices"

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means we want to sell them.

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"What is your opinion"

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means what is the ruling?

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"'Azl"

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means ejaculation outside the vagina

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to prevent the occurrence of a child.

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"There is no harm if you do not do that"

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means there is no blame upon you for practicing 'azl.

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"Soul" (nasamah)

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means a living being.

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"Written"

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means decreed.

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"To come into existence"

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means to be.

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Benefits of the hadith:

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It is derived from the hadith:

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The permissibility of 'azl.

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The hadith indicates that it is not permissible to sell mothers of children (umm al-walad).

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The hadith indicates that a child may still be conceived despite 'azl.

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It contains the obligation to believe that whatever Allah wills happens,

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and whatever He does not will does not happen.

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Chapter: Selling Carrion and Idols

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On the authority of Jabir Ibn 'Abdullah (may Allah be pleased with them both),

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that he heard the Messenger of Allah (peace be upon him) say in the Year of the Conquest while he was in Makkah:

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"Indeed, Allah and His Messenger have prohibited the sale of alcohol, carrion, swine, and idols."

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It was said: "O Messenger of Allah,

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what about the fat of carrion?

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For it is used to coat ships,

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to grease hides,

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and people use it for their lamps."

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He said: "No, it is haram."

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Then the Messenger of Allah (peace be upon him) said at that time:

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"May Allah fight the Jews!

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For when Allah prohibited the fat of [carrion],

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they melted it down, sold it,

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and consumed its price."

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Commentary on the hadith:

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An idol (sanam) is that which is taken as a deity besides Allah.

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It is said that an idol is that which has a body or a form.

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If it does not have a body or a form,

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it is a wathan.

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"Year of the Conquest"

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means the eighth year after the Hijrah.

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"Fat of carrion"

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means the grease of the dead animal.

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"Coat" means to grease.

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"Use it for their lamps"

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means to light the lamp with it.

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"May Allah fight the Jews"

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means may He curse them.

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It is also said:

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May He kill them and destroy them.

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"Melted it down"

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means they liquefied it and extracted its fat.

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Benefits of the hadith:

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It is derived from the hadith:

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It is not permissible to benefit from carrion except for what has been specifically excepted by evidence,

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such as the hide when it is tanned.

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It warns against the Jews' method of using legal loopholes.

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Chapter: The Price of a Dog

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On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him),

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that the Messenger of Allah (peace be upon him)

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forbade the price of a dog,

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the dowry of a prostitute,

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and the earnings of a soothsayer.

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Commentary on the hadith:

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"Dowry of a prostitute"

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refers to

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what she takes in exchange for her adultery.

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"Earnings of a soothsayer"

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means what is given to the soothsayer in money or otherwise.

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A "soothsayer" (kahin)

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is one who claims to know the unseen

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and claims to know secrets.

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Benefits of the hadith:

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It is derived from the hadith:

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The prohibition of adultery.

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It contains a prohibition against evil earnings.

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It indicates that no one knows the unseen except Allah the Almighty.

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Book of Salam (Forward Sale)

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Salaf and Salam

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are expressions for the same meaning,

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which is the sale of a described item in the liability for an immediate payment.

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It is one of the sales permitted by consensus.

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Chapter: Salam (Forward Sale) involving a specified measure.

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On the authority of Ibn ‘Abbas (may Allah be pleased with them both), who said:

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The Prophet (peace be upon him) arrived in Medina,

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while the people were practicing forward sales of dates for one or two years.

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In one narration:

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For one year or two.

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He said:

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"Whoever enters into a forward sale for something,

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In one narration:

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"Enter into forward sales for fruits,

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must do so for a specified measure,

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and a specified weight,

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for a specified term."

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Commentary on the hadith:

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"Yuslifun" (they were practicing forward sales):

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Meaning they were engaging in the Salam transaction.

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The terms "Salaf" and "Salam" have the same meaning.

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"For a specified measure and a specified weight":

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The intent is:

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To observe the measure for items that are measured,

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and to observe the weight for items that are weighed.

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"For a specified term":

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Meaning it is necessary to designate the time of receipt.

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From the benefits of the hadith:

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It is derived from the hadith:

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The requirement to specify the measure for items sold via Salam that are measured,

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and the requirement to specify the weight for items that are weighed.

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This is due to the variation in measures and weights.

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It also indicates that for anything whose characteristics can be defined and whose quantity can be known,

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a forward sale is permissible.

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Chapter: Salam involving a specified weight.

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On the authority of Muhammad ibn Abi al-Mujalid, who said:

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‘Abdullah ibn Shaddad and Abu Burdah sent me

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to ‘Abdullah ibn Abi Awfa (may Allah be pleased with them both).

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He said:

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"Ask him if the Companions of the Prophet (peace be upon him)

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during the time of the Prophet (peace be upon him)

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used to enter into forward sales for wheat."

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‘Abdullah said:

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"We used to obtain spoils of war with the Messenger of Allah (peace be upon him),

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and there would come to us the Nabataeans from the Nabataeans of Syria.

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We would enter into forward sales with the Nabataeans of Syria for wheat, barley, and oil."

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In one narration:

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"We used to enter into forward sales during the time of the Messenger of Allah (peace be upon him),

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and Abu Bakr and ‘Umar,

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for wheat, barley, raisins, and dates,

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for a specified measure and a specified term."

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I asked:

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"To those who had the source of it?"

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He said:

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"We did not ask them about that."

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Then they sent me to ‘Abd al-Rahman ibn Abza,

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and I asked him,

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and he said:

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"The Companions of the Prophet (peace be upon him) used to enter into forward sales during the time of the Prophet (peace be upon him),

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and we did not ask them

255
00:12:33,580 --> 00:12:37,279
whether they had crops or not."

256
00:12:37,279 --> 00:12:40,690
Commentary on the hadith:

257
00:12:40,690 --> 00:12:41,889
"Ba‘athani" (they sent me):

258
00:12:41,889 --> 00:12:43,649
Meaning they dispatched me.

259
00:12:43,649 --> 00:12:47,009
"During the time of the Prophet (peace be upon him)":

260
00:12:47,049 --> 00:12:52,169
Meaning in his era and the days of his life (peace be upon him).

261
00:12:52,169 --> 00:12:53,450
"Al-Hintah":

262
00:12:53,450 --> 00:12:55,000
Meaning wheat.

263
00:12:55,000 --> 00:12:56,960
"Nabataeans of Syria":

264
00:12:56,960 --> 00:12:59,960
Meaning the farmers among the people of Syria.

265
00:12:59,960 --> 00:13:01,799
They were called "Nabat"

266
00:13:01,799 --> 00:13:07,080
because of their skill in extracting water from springs and wells.

267
00:13:07,080 --> 00:13:09,600
"To those who had the source of it":

268
00:13:09,600 --> 00:13:11,200
The intent by "the source" is:

269
00:13:11,200 --> 00:13:13,919
The origin of the item being sold via Salam.

270
00:13:13,919 --> 00:13:15,840
The source of grain is the crop,

271
00:13:15,840 --> 00:13:18,570
and the source of fruits is the trees.

272
00:13:18,570 --> 00:13:21,220
"Harth" means crops.

273
00:13:21,220 --> 00:13:24,769
From the benefits of the hadith:

274
00:13:24,769 --> 00:13:26,730
It is derived from the hadith:

275
00:13:26,730 --> 00:13:33,450
That the era of the Prophet (peace be upon him) is the standard of guidance in transactions and other matters.

276
00:13:33,450 --> 00:13:38,529
The report provides guidance to follow the Sunnah of the Rightly Guided Caliphs.

277
00:13:38,529 --> 00:13:41,970
It indicates that the consensus of the Companions is a proof.

278
00:13:41,970 --> 00:13:44,809
It indicates that asking is the key to knowledge.

279
00:13:44,850 --> 00:13:49,850
It shows the legitimacy of asking the people of knowledge regarding any incident that occurs.

280
00:13:49,850 --> 00:13:54,649
It indicates the permissibility of debating an issue in search of the truth.

281
00:13:54,649 --> 00:13:57,370
It indicates the permissibility of verifying a legal opinion (fatwa)

282
00:13:57,370 --> 00:14:00,250
by presenting it to more than one scholar.

283
00:14:00,250 --> 00:14:08,009
The hadith points to the requirement of negating uncertainty in financial transactions.

284
00:14:08,009 --> 00:14:12,200
Chapter: Forward sale to someone who does not possess the source.

285
00:14:12,200 --> 00:14:14,720
On the authority of Abu al-Bakhtari, who said:

286
00:14:14,759 --> 00:14:19,480
I asked Ibn ‘Umar (may Allah be pleased with them both) about forward sales of palm fruits.

287
00:14:19,480 --> 00:14:20,840
He said:

288
00:14:20,840 --> 00:14:26,480
"The Prophet (peace be upon him) forbade the sale of fruits until they are ripe,

289
00:14:26,480 --> 00:14:31,299
and he forbade the sale of silver for gold on credit (deferred) for immediate payment."

290
00:14:31,299 --> 00:14:32,700
In one narration:

291
00:14:32,700 --> 00:14:36,669
"And he forbade the sale of silver on credit for immediate payment."

292
00:14:36,669 --> 00:14:38,629
I asked Ibn ‘Abbas,

293
00:14:38,629 --> 00:14:40,029
and he said:

294
00:14:40,029 --> 00:14:45,629
"The Prophet (peace be upon him) forbade the sale of palm fruits until they are eaten,

295
00:14:45,629 --> 00:14:47,070
or can be eaten,

296
00:14:47,070 --> 00:14:49,190
and until they are weighed."

297
00:14:49,190 --> 00:14:51,470
I asked, "And what is weighed?"

298
00:14:51,470 --> 00:14:52,590
He said:

299
00:14:52,590 --> 00:14:56,779
"A man has it until it is estimated."

300
00:14:56,779 --> 00:15:00,340
Commentary on the hadith:

301
00:15:00,340 --> 00:15:03,500
"In palm fruits": Meaning the fruit of the palm trees.

302
00:15:03,500 --> 00:15:05,139
"Until they are ripe":

303
00:15:05,139 --> 00:15:08,100
Meaning until ripeness appears in them.

304
00:15:08,100 --> 00:15:10,740
"Al-Wariq": Meaning silver.

305
00:15:10,740 --> 00:15:13,659
"Nasi'an" (on credit): Meaning deferred.

306
00:15:13,659 --> 00:15:16,500
"Binajiz" (for immediate payment): Meaning for something present.

307
00:15:16,500 --> 00:15:17,779
The intent is:

308
00:15:17,779 --> 00:15:20,220
The prohibition of selling gold for silver

309
00:15:20,220 --> 00:15:24,559
when one of the two currencies is absent from the session of the contract.

310
00:15:24,559 --> 00:15:27,120
"Until they are eaten or can be eaten":

311
00:15:27,120 --> 00:15:29,980
A metaphor for the appearance of ripeness.

312
00:15:29,980 --> 00:15:31,779
"Until it is estimated":

313
00:15:31,779 --> 00:15:34,340
Meaning until it is preserved and protected.

314
00:15:34,340 --> 00:15:36,620
It is also said: until it is "huzira" (estimated),

315
00:15:36,620 --> 00:15:39,220
with the letter 'zay' before the 'ra'.

316
00:15:39,220 --> 00:15:41,629
Meaning it is appraised.

317
00:15:41,629 --> 00:15:45,240
From the benefits of the hadith:

318
00:15:45,240 --> 00:15:47,360
It is derived from the hadith:

319
00:15:47,360 --> 00:15:51,279
The permissibility of forward sales for items that are currently non-existent in people's hands,

320
00:15:51,279 --> 00:15:56,500
provided that their existence is generally expected by the time the term expires.

321
00:15:56,500 --> 00:15:59,019
His statement "until it is estimated" points

322
00:15:59,019 --> 00:16:06,950
to the consideration of the rights of the poor in wealth upon which zakat is due.

323
00:16:06,950 --> 00:16:09,389
Book of Preemption (Shuf‘ah).

324
00:16:09,389 --> 00:16:10,629
Preemption:

325
00:16:10,669 --> 00:16:14,789
The request to add a purchased plot of land to the property of the preemptor

326
00:16:14,789 --> 00:16:19,779
due to partnership or neighborhood.

327
00:16:19,779 --> 00:16:24,730
Chapter: Offering preemption to its owner before the sale.

328
00:16:24,730 --> 00:16:27,330
On the authority of ‘Umar ibn al-Sharid, who said:

329
00:16:27,330 --> 00:16:30,450
I was standing with Sa‘d ibn Abi Waqqas,

330
00:16:30,450 --> 00:16:32,850
when al-Miswar ibn Makhramah came

331
00:16:32,850 --> 00:16:36,330
and placed his hand on one of my shoulders.

332
00:16:36,330 --> 00:16:41,409
Then Abu Rafi‘, the freed slave of the Prophet (peace be upon him), came

333
00:16:41,409 --> 00:16:42,610
and said:

334
00:16:42,610 --> 00:16:43,929
"O Sa‘d,

335
00:16:43,929 --> 00:16:47,289
buy from me my two houses that are in your property."

336
00:16:47,289 --> 00:16:48,970
Sa‘d said:

337
00:16:48,970 --> 00:16:51,769
"By Allah, I will not buy them."

338
00:16:51,769 --> 00:16:53,570
Al-Miswar said:

339
00:16:53,570 --> 00:16:56,750
"By Allah, you shall buy them."

340
00:16:56,750 --> 00:16:58,389
Sa‘d said:

341
00:16:58,389 --> 00:17:04,720
"By Allah, I will not pay you more than four thousand, in installments or portions."

342
00:17:04,720 --> 00:17:06,599
Abu Rafi‘ said:

343
00:17:06,599 --> 00:17:10,269
"I have been offered five hundred dinars for them,

344
00:17:10,269 --> 00:17:15,309
and were it not that I heard the Prophet (peace be upon him) say:

345
00:17:15,309 --> 00:17:18,059
'The neighbor has a greater right to his proximity,'

346
00:17:18,059 --> 00:17:19,380
In one narration:

347
00:17:19,380 --> 00:17:20,900
'to his proximity,'

348
00:17:20,900 --> 00:17:24,500
I would not have given them to you for four thousand."

349
00:17:24,500 --> 00:17:25,940
In one narration:

350
00:17:25,940 --> 00:17:27,380
"Four hundred,"

351
00:17:27,380 --> 00:17:29,299
in both instances,

352
00:17:29,299 --> 00:17:32,980
"while I am offered five hundred dinars for them."

353
00:17:32,980 --> 00:17:36,220
So he gave them to him.

354
00:17:36,220 --> 00:17:39,420
Commentary on the hadith:

355
00:17:39,420 --> 00:17:40,940
"Ibta‘ minni":

356
00:17:40,940 --> 00:17:42,980
Meaning buy from me.

357
00:17:42,980 --> 00:17:45,059
"My two houses in your property":

358
00:17:45,059 --> 00:17:48,569
Meaning my two houses located within your property.

359
00:17:48,569 --> 00:17:50,369
"Ma abta‘uhuma":

360
00:17:50,369 --> 00:17:52,730
Meaning I will not buy them.

361
00:17:52,730 --> 00:17:54,210
"La aziduka":

362
00:17:54,210 --> 00:17:56,809
Meaning I will not give you an increase.

363
00:17:56,809 --> 00:17:58,210
"Munajjama":

364
00:17:58,210 --> 00:18:02,990
Meaning he pays the price at known, successive times.

365
00:18:02,990 --> 00:18:04,630
"Or muqatta‘a":

366
00:18:04,630 --> 00:18:05,869
Meaning deferred,

367
00:18:05,869 --> 00:18:08,660
paying bit by bit.

368
00:18:08,660 --> 00:18:11,059
"The neighbor has a greater right to his proximity":

369
00:18:11,059 --> 00:18:12,059
"Al-Saqab":

370
00:18:12,059 --> 00:18:13,500
Meaning closeness.

371
00:18:13,500 --> 00:18:14,900
The intent is:

372
00:18:14,900 --> 00:18:17,900
The neighbor has the right to purchase the property of his partner,

373
00:18:17,900 --> 00:18:20,500
or his neighbor who is close to his property,

374
00:18:20,500 --> 00:18:23,380
or what was held in common.

375
00:18:23,380 --> 00:18:27,079
From the benefits of the hadith:

376
00:18:27,079 --> 00:18:29,160
It is derived from the hadith:

377
00:18:29,160 --> 00:18:31,759
The establishment of the right of preemption for the neighbor.

378
00:18:31,759 --> 00:18:35,240
It shows the recommendation for a partner to offer the sale to his partner

379
00:18:35,240 --> 00:18:38,759
for the sake of his preemption right before the sale is finalized.

380
00:18:38,759 --> 00:18:42,160
The hadith indicates the permissibility of installment sales.

381
00:18:42,160 --> 00:18:46,519
The hadith points to the virtue of leniency in buying and selling.

382
00:18:46,519 --> 00:18:49,240
This is among the noble character traits,

383
00:18:49,240 --> 00:18:51,680
because Abu Rafi‘ (may Allah be pleased with him)

384
00:18:51,680 --> 00:18:54,279
sold to Sa‘d (may Allah be pleased with him)

385
00:18:54,279 --> 00:18:57,160
for less than what others had offered him.

386
00:18:57,160 --> 00:19:00,339
This is a matter of benevolence and generosity.

387
00:19:00,339 --> 00:19:07,990
It provides guidance to eliminate the causes of conflict and enmity among people.

388
00:19:07,990 --> 00:19:08,990
Chapter:

389
00:19:08,990 --> 00:19:11,880
Which neighbor is closer?

390
00:19:11,920 --> 00:19:15,319
On the authority of ‘A'ishah (may Allah be pleased with her), who said:

391
00:19:15,319 --> 00:19:17,640
I said, "O Messenger of Allah,

392
00:19:17,640 --> 00:19:19,519
I have two neighbors;

393
00:19:19,519 --> 00:19:22,200
to which of them should I give a gift?"

394
00:19:22,200 --> 00:19:23,319
He said:

395
00:19:23,319 --> 00:19:27,269
"To the one whose door is closer to you."

396
00:19:27,269 --> 00:19:30,789
Commentary on the hadith:

397
00:19:30,789 --> 00:19:31,990
Neighbors.

398
00:19:31,990 --> 00:19:33,980
Meaning: the neighbors.

399
00:19:33,980 --> 00:19:36,859
Specifically, the one whose door is closest to yours.

400
00:19:36,859 --> 00:19:40,099
It is commanded to give a gift to the one whose door is nearest.

401
00:19:40,099 --> 00:19:45,140
This is because he observes what enters his neighbor’s house and what leaves it.

402
00:19:45,140 --> 00:19:46,779
And when he sees that,

403
00:19:46,779 --> 00:19:49,539
he would like to share in it.

404
00:19:49,539 --> 00:19:53,089
From the benefits of the hadith:

405
00:19:53,089 --> 00:19:55,130
It is derived from the hadith

406
00:19:55,130 --> 00:20:00,569
that the neighbor has a greater right to kindness and assistance due to his proximity to his neighbor.

407
00:20:00,569 --> 00:20:05,890
It also indicates the desirability of checking on neighbors by sending them something.

408
00:20:05,890 --> 00:20:09,650
It also establishes the right of pre-emption (shuf'ah) for the close neighbor.

409
00:20:09,650 --> 00:20:12,809
It also shows that when rights conflict,

410
00:20:12,809 --> 00:20:17,730
the one with the closest claim is given priority.

411
00:20:17,730 --> 00:20:20,039
The Book of Hiring (Ijarah).

412
00:20:20,039 --> 00:20:21,279
Hiring (Ijarah):

413
00:20:21,279 --> 00:20:23,960
A contract for a known benefit,

414
00:20:23,960 --> 00:20:25,680
or a known task,

415
00:20:25,680 --> 00:20:29,940
in exchange for known compensation.

416
00:20:29,940 --> 00:20:30,779
Chapter:

417
00:20:30,779 --> 00:20:33,990
Hiring a righteous man.

418
00:20:33,990 --> 00:20:37,509
On the authority of Abu Musa, may Allah be pleased with him, who said:

419
00:20:37,509 --> 00:20:40,630
I entered upon the Prophet, peace and blessings of Allah be upon him,

420
00:20:40,630 --> 00:20:43,430
along with two men from my people.

421
00:20:43,430 --> 00:20:45,710
One of the two men said:

422
00:20:45,710 --> 00:20:48,390
"Appoint us, O Messenger of Allah."

423
00:20:48,390 --> 00:20:50,990
The other said something similar.

424
00:20:50,990 --> 00:20:52,470
In one narration:

425
00:20:52,470 --> 00:20:53,710
I said:

426
00:20:53,710 --> 00:20:57,299
"I did not know they were seeking employment."

427
00:20:57,299 --> 00:20:58,700
He said:

428
00:20:58,700 --> 00:21:01,859
"We do not appoint to this position one who asks for it,

429
00:21:01,859 --> 00:21:04,640
nor one who is eager for it."

430
00:21:04,640 --> 00:21:06,039
In one narration:

431
00:21:06,039 --> 00:21:07,000
"We will not..."

432
00:21:07,000 --> 00:21:12,049
Or: "We do not employ for our work one who desires it."

433
00:21:12,049 --> 00:21:15,519
Commentary on the hadith:

434
00:21:15,519 --> 00:21:16,839
"From my people":

435
00:21:16,839 --> 00:21:19,200
Meaning, from the Ash'ari tribe.

436
00:21:19,200 --> 00:21:20,480
"Appoint us":

437
00:21:20,480 --> 00:21:22,809
Meaning, seeking a position of authority.

438
00:21:22,809 --> 00:21:24,890
"We do not appoint to this":

439
00:21:24,890 --> 00:21:27,920
Meaning, we do not place in this position.

440
00:21:27,920 --> 00:21:29,200
"One who asks for it":

441
00:21:29,200 --> 00:21:31,109
Meaning, one who requests it.

442
00:21:31,109 --> 00:21:33,470
"Nor one who is eager for it":

443
00:21:33,470 --> 00:21:37,430
Since seeking employment is a sign of greed,

444
00:21:37,430 --> 00:21:41,380
it is necessary to be wary of one who is eager for it.

445
00:21:41,380 --> 00:21:44,970
From the benefits of the hadith:

446
00:21:44,970 --> 00:21:46,970
It is derived from the hadith

447
00:21:46,970 --> 00:21:50,490
that whoever is eager for a position of authority should not be given it.

448
00:21:50,490 --> 00:21:53,930
For eagerness is a breeding ground for greed and corruption.

449
00:21:53,930 --> 00:21:56,369
It also shows that the one who asks and is eager

450
00:21:56,369 --> 00:22:00,460
is left to the burden of the position and is not helped in it.

451
00:22:00,460 --> 00:22:04,220
It also shows the permissibility of giving a position to one who requested it,

452
00:22:04,220 --> 00:22:06,859
provided they are qualified and have good intentions,

453
00:22:06,859 --> 00:22:11,279
along with upright conduct.

454
00:22:11,319 --> 00:22:15,279
Chapter: Herding sheep for carats.

455
00:22:15,279 --> 00:22:17,920
On the authority of Abu Hurayrah, may Allah be pleased with him,

456
00:22:17,920 --> 00:22:21,990
from the Prophet, peace and blessings of Allah be upon him, who said:

457
00:22:21,990 --> 00:22:26,109
"Allah did not send a prophet but that he herded sheep."

458
00:22:26,109 --> 00:22:27,910
His Companions asked:

459
00:22:27,910 --> 00:22:29,230
"And you?"

460
00:22:29,230 --> 00:22:30,869
He said: "Yes,

461
00:22:30,869 --> 00:22:35,900
I used to herd them for the people of Makkah for carats."

462
00:22:35,900 --> 00:22:39,269
Commentary on the hadith:

463
00:22:39,269 --> 00:22:41,069
"For carats":

464
00:22:41,069 --> 00:22:42,309
The carat (qirat)

465
00:22:42,309 --> 00:22:46,670
is one twenty-fourth of a dinar.

466
00:22:46,670 --> 00:22:47,869
It is also said:

467
00:22:47,869 --> 00:22:51,569
Al-Qararit is a place in Makkah.

468
00:22:51,569 --> 00:22:55,230
From the benefits of the hadith:

469
00:22:55,230 --> 00:22:57,190
It is derived from the hadith

470
00:22:57,190 --> 00:22:59,910
that it is legitimate to work as a shepherd for a wage.

471
00:22:59,910 --> 00:23:04,910
The hadith also draws attention to the necessity of humility and avoiding arrogance,

472
00:23:04,910 --> 00:23:08,960
even if a person reaches the highest worldly status.

473
00:23:08,960 --> 00:23:11,720
It also shows that the wisdom behind herding sheep

474
00:23:11,720 --> 00:23:17,579
is to accustom the soul to patience and managing affairs.

475
00:23:17,579 --> 00:23:20,500
Chapter: The hired worker during a military expedition.

476
00:23:20,500 --> 00:23:24,500
On the authority of Ya'la Ibn Umayyah, may Allah be pleased with him, who said:

477
00:23:24,500 --> 00:23:29,859
I went on the expedition of Tabuk with the Messenger of Allah, peace and blessings of Allah be upon him,

478
00:23:29,859 --> 00:23:32,019
and I provided a young camel.

479
00:23:32,019 --> 00:23:35,299
That is the most reliable of my deeds in my own estimation.

480
00:23:35,299 --> 00:23:37,339
I hired a worker,

481
00:23:37,339 --> 00:23:39,220
and he fought a man.

482
00:23:39,220 --> 00:23:41,500
One of them bit the other,

483
00:23:41,500 --> 00:23:44,019
and he pulled his hand away from his mouth.

484
00:23:44,059 --> 00:23:48,299
In one narration, it was his finger in both instances.

485
00:23:48,299 --> 00:23:50,490
And he pulled out his front tooth.

486
00:23:50,490 --> 00:23:54,180
In one narration, he knocked out his front tooth.

487
00:23:54,180 --> 00:23:57,380
He came to the Prophet, peace and blessings of Allah be upon him,

488
00:23:57,380 --> 00:23:59,019
and he declared it exempt from retaliation (hadar).

489
00:23:59,019 --> 00:24:00,380
He said:

490
00:24:00,380 --> 00:24:06,420
"Should he offer his hand to you for you to gnaw on it as a stallion gnaws?"

491
00:24:06,420 --> 00:24:09,940
Commentary on the hadith:

492
00:24:09,940 --> 00:24:11,059
"Young camel (bakr)":

493
00:24:11,059 --> 00:24:14,140
The bakr is a young camel.

494
00:24:14,140 --> 00:24:16,660
"Most reliable of my deeds in my own estimation":

495
00:24:16,660 --> 00:24:20,809
Meaning, the most sound and strongest of my deeds in my own view.

496
00:24:20,809 --> 00:24:22,289
"He pulled his hand away":

497
00:24:22,289 --> 00:24:24,009
Meaning, he yanked it.

498
00:24:24,009 --> 00:24:26,380
"In it": Meaning, in his mouth.

499
00:24:26,380 --> 00:24:28,180
"Pulled out his front tooth":

500
00:24:28,180 --> 00:24:31,059
Meaning, he caused his front tooth to fall out.

501
00:24:31,059 --> 00:24:32,460
"Declared it exempt (ahdaraha)":

502
00:24:32,460 --> 00:24:34,500
Meaning, he dismissed the claim for it.

503
00:24:34,500 --> 00:24:36,220
"Gnaw on it":

504
00:24:36,220 --> 00:24:40,130
Gnawing is eating with the edges of the teeth.

505
00:24:40,130 --> 00:24:41,410
"Stallion (fahl)":

506
00:24:41,410 --> 00:24:45,920
It is the male of camels and other livestock.

507
00:24:45,920 --> 00:24:49,619
From the benefits of the hadith:

508
00:24:49,619 --> 00:24:51,660
It is derived from the hadith

509
00:24:51,660 --> 00:24:56,779
that it is permissible for a man to mention his good deeds if he is safe from vanity.

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00:24:56,779 --> 00:25:04,059
It also shows that hiring a worker for service and to cover the costs of labor in military expeditions and elsewhere is the same.

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00:25:04,059 --> 00:25:07,220
As for fighting, one should not be hired for it,

512
00:25:07,220 --> 00:25:15,559
because it is the duty of every Muslim to fight until the word of Allah is supreme.

513
00:25:15,559 --> 00:25:22,059
Chapter: What is given for Ruqyah (incantation) among the Arab tribes using the Opening of the Book (Al-Fatihah).

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00:25:22,059 --> 00:25:25,700
On the authority of Abu Sa'id, may Allah be pleased with him, who said:

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00:25:25,700 --> 00:25:32,660
A group of the Prophet’s Companions set out on a journey they had undertaken,

516
00:25:32,660 --> 00:25:36,700
until they stopped at one of the Arab tribes.

517
00:25:36,700 --> 00:25:38,420
They asked them for hospitality,

518
00:25:38,460 --> 00:25:41,059
but they refused to host them.

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00:25:41,059 --> 00:25:43,940
Then the leader of that tribe was stung.

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00:25:43,940 --> 00:25:48,500
They tried everything for him, but nothing helped him.

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00:25:48,500 --> 00:25:50,420
Some of them said:

522
00:25:50,420 --> 00:25:54,180
"If you were to go to these people who have stopped here,

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00:25:54,180 --> 00:25:57,740
perhaps one of them might have something."

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00:25:57,740 --> 00:26:00,019
They came to them and said:

525
00:26:00,019 --> 00:26:01,859
"O group,

526
00:26:01,859 --> 00:26:04,059
our leader has been stung,

527
00:26:04,059 --> 00:26:08,099
and we have tried everything for him, but nothing helps him.

528
00:26:08,099 --> 00:26:11,400
Does anyone among you have anything?"

529
00:26:11,400 --> 00:26:12,839
In one narration:

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00:26:12,839 --> 00:26:15,640
A slave girl came and said:

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00:26:15,640 --> 00:26:18,279
"The leader of the tribe is stung,

532
00:26:18,279 --> 00:26:20,519
and our men are away.

533
00:26:20,519 --> 00:26:23,250
Is there a healer among you?"

534
00:26:23,250 --> 00:26:25,130
Some of them said:

535
00:26:25,130 --> 00:26:26,210
"Yes,

536
00:26:26,210 --> 00:26:28,690
by Allah, I can perform Ruqyah,

537
00:26:28,690 --> 00:26:33,769
but by Allah, we asked you for hospitality and you did not host us,

538
00:26:33,809 --> 00:26:35,809
so I will not perform Ruqyah for you

539
00:26:35,809 --> 00:26:38,849
until you give us a fee."

540
00:26:38,849 --> 00:26:42,759
So they reached an agreement with them for a flock of sheep.

541
00:26:42,759 --> 00:26:44,240
In one narration:

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00:26:44,240 --> 00:26:49,000
A man went with her whom we did not know to be a healer.

543
00:26:49,000 --> 00:26:51,079
He performed Ruqyah on him, and he recovered.

544
00:26:51,079 --> 00:26:53,799
He ordered that he be given thirty sheep,

545
00:26:53,799 --> 00:26:56,339
and he gave us milk to drink.

546
00:26:56,339 --> 00:26:58,500
He began to spit on him

547
00:26:58,500 --> 00:26:59,700
and recite:

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00:26:59,700 --> 00:27:03,049
"All praise is due to Allah, Lord of the worlds."

549
00:27:03,049 --> 00:27:05,849
It was as if he had been released from a tether.

550
00:27:05,849 --> 00:27:09,380
He began to walk as if there was nothing wrong with him.

551
00:27:09,380 --> 00:27:10,500
He said:

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00:27:10,500 --> 00:27:14,569
"Give them the fee they agreed upon."

553
00:27:14,569 --> 00:27:16,289
Some of them said:

554
00:27:16,289 --> 00:27:17,650
"Divide it."

555
00:27:17,650 --> 00:27:19,730
The one who performed the Ruqyah said:

556
00:27:19,730 --> 00:27:24,410
"Do not do so until we come to the Prophet, peace and blessings of Allah be upon him,

557
00:27:24,410 --> 00:27:26,849
and mention to him what happened,

558
00:27:26,849 --> 00:27:29,529
and see what he commands us."

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00:27:29,569 --> 00:27:34,930
They came to the Messenger of Allah, peace and blessings of Allah be upon him, and mentioned it to him.

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00:27:34,930 --> 00:27:36,289
He said:

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00:27:36,289 --> 00:27:39,410
"And what made you know that it is a Ruqyah?"

562
00:27:39,410 --> 00:27:40,809
Then he said:

563
00:27:40,809 --> 00:27:42,490
"You have done right.

564
00:27:42,490 --> 00:27:43,970
Divide it,

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00:27:43,970 --> 00:27:45,369
in one narration:

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00:27:45,369 --> 00:27:46,930
take it,

567
00:27:46,930 --> 00:27:49,970
and set aside a share for me with you."

568
00:27:49,970 --> 00:27:54,960
The Messenger of Allah, peace and blessings of Allah be upon him, laughed.

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00:27:54,960 --> 00:27:58,309
Commentary on the hadith:

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00:27:58,309 --> 00:27:59,670
"Ruqyah":

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00:27:59,670 --> 00:28:06,309
It is any speech used to seek healing from pain, fear, a devil, or magic.

572
00:28:06,309 --> 00:28:07,430
"Group (nafar)":

573
00:28:07,430 --> 00:28:12,009
They are a group of men between three and ten.

574
00:28:12,009 --> 00:28:13,730
"Asked them for hospitality":

575
00:28:13,730 --> 00:28:16,539
Meaning, they requested hospitality from them.

576
00:28:16,539 --> 00:28:17,619
"Refused":

577
00:28:17,619 --> 00:28:19,579
Meaning, they declined.

578
00:28:19,579 --> 00:28:20,779
"Stung":

579
00:28:20,779 --> 00:28:23,099
Meaning, a scorpion stung him.

580
00:28:23,099 --> 00:28:24,460
"Tried for him":

581
00:28:24,460 --> 00:28:26,779
Meaning, they sought treatment for him.

582
00:28:26,779 --> 00:28:28,700
"Nothing helped him":

583
00:28:28,740 --> 00:28:31,660
Meaning, none of the medicines worked, and he was not cured.

584
00:28:31,660 --> 00:28:32,940
"Group (raht)":

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00:28:32,940 --> 00:28:35,220
Meaning, a group of men.

586
00:28:35,220 --> 00:28:36,420
"Fee (ju'l)":

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00:28:36,420 --> 00:28:39,380
Meaning, a wage for this work.

588
00:28:39,380 --> 00:28:40,940
"Reached an agreement":

589
00:28:40,940 --> 00:28:44,180
Meaning, they consented and agreed with them.

590
00:28:44,180 --> 00:28:46,420
"A flock of sheep":

591
00:28:46,420 --> 00:28:48,660
Meaning, a group of sheep.

592
00:28:48,660 --> 00:28:51,619
And they agreed on thirty sheep.

593
00:28:51,619 --> 00:28:52,940
"Spit (yatfil)":

594
00:28:52,940 --> 00:28:54,099
To spit.

595
00:28:54,099 --> 00:28:57,099
He blew a little saliva along with it.

596
00:28:57,099 --> 00:28:59,099
He sprang up as if released from a tether.

597
00:28:59,099 --> 00:29:01,299
"Sprang up" means he was released.

598
00:29:01,299 --> 00:29:02,539
The tether

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00:29:02,539 --> 00:29:05,940
is the rope used to tie the foreleg of an animal.

600
00:29:05,940 --> 00:29:08,950
The intended meaning is the swiftness of the recovery.

601
00:29:08,950 --> 00:29:09,950
"He was cured"

602
00:29:09,950 --> 00:29:11,579
meaning he was healed.

603
00:29:11,579 --> 00:29:13,059
"So pay them"

604
00:29:13,059 --> 00:29:16,289
meaning give them their wages in full.

605
00:29:16,289 --> 00:29:17,569
"Divide"

606
00:29:17,569 --> 00:29:20,680
meaning give each one his share.

607
00:29:20,680 --> 00:29:22,720
The one who performed the ruqyah said,

608
00:29:22,720 --> 00:29:26,420
who is Abu Sa'id al-Khudri, may Allah be pleased with him,

609
00:29:26,420 --> 00:29:27,900
"You have done well,"

610
00:29:27,900 --> 00:29:29,880
meaning in the ruqyah.

611
00:29:29,880 --> 00:29:32,519
"And set aside a share for me with you,"

612
00:29:32,519 --> 00:29:35,930
meaning assign me a portion of it.

613
00:29:35,930 --> 00:29:39,569
Among the benefits of the hadith:

614
00:29:39,569 --> 00:29:41,690
It is derived from the hadith

615
00:29:41,690 --> 00:29:45,650
that it is permissible to perform ruqyah using something from the Book of Allah the Exalted.

616
00:29:45,650 --> 00:29:49,650
Included in this are the established supplications.

617
00:29:49,650 --> 00:29:52,529
It also indicates the recommendation of reciting Surah al-Fatihah

618
00:29:52,529 --> 00:29:55,890
over one who has been stung, the sick, and those afflicted with ailments.

619
00:29:55,930 --> 00:29:59,230
This is because there is healing in Surah al-Fatihah.

620
00:29:59,230 --> 00:30:04,299
It also shows that it is prescribed to spit and blow while reciting during ruqyah.

621
00:30:04,299 --> 00:30:08,380
It also shows the permissibility of accepting payment for performing ruqyah with al-Fatihah.

622
00:30:08,380 --> 00:30:10,299
There is a difference of opinion regarding this.

623
00:30:10,299 --> 00:30:14,380
It also shows the permissibility of accepting payment for a specific task.

624
00:30:14,380 --> 00:30:18,420
It also shows the legitimacy of seeking hospitality from the people of the desert,

625
00:30:18,420 --> 00:30:23,930
staying with them, and requesting from them by way of hospitality.

626
00:30:23,970 --> 00:30:29,450
It also shows the permissibility of responding to those who refuse to show kindness in kind,

627
00:30:29,450 --> 00:30:32,890
just as the Companion did by refusing to perform the ruqyah

628
00:30:32,890 --> 00:30:37,259
in response to their refusal to host them.

629
00:30:37,259 --> 00:30:42,819
It also shows the permissibility of sharing a gift if its origin is known to be lawful.

630
00:30:42,819 --> 00:30:46,940
It also shows the permissibility of accepting something that is outwardly lawful,

631
00:30:46,940 --> 00:30:51,410
while refraining from using it if a doubt arises regarding it.

632
00:30:51,450 --> 00:30:57,119
It also demonstrates the greatness of the Qur'an in the hearts of the Companions, may Allah be pleased with them.

633
00:30:57,119 --> 00:31:02,200
It also shows belief that the provision allotted to a person will not miss him,

634
00:31:02,200 --> 00:31:06,220
and that the one in whose hand it is cannot prevent it from reaching him.

635
00:31:06,220 --> 00:31:10,339
It also shows the legitimacy of independent reasoning (ijtihad) in the absence of a specific text.

636
00:31:10,339 --> 00:31:13,859
It also shows the legitimacy of seeking medical treatment and looking for a cure.