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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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The Abridged Sahih al-Bukhari

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Chapter: What has been said regarding the butcher and the meat-seller

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Narrated Abu Mas'ud, who said:

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A man from the Ansar, known by the kunya Abu Shu'ayb, came.

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He said to a servant of his who was a butcher,

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"Prepare a meal for me sufficient for five people,

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for I wish to invite the Prophet, peace be upon him,

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as the fifth of five."

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"For I have recognized hunger in his face."

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So he invited them.

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A man came along with them.

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The Prophet, peace be upon him, said,

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"This man has followed us.

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If you wish to grant him permission, then do so,

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and if you wish for him to return, he shall return."

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He replied, "No, rather, I have granted him permission."

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Commentary on the hadith:

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"Qassab" means a meat-seller, which is the butcher.

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"Ij'al" means prepare.

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"Came along with them a man" means he was the sixth of them.

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"Grant him permission" means to enter and eat.

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From the benefits of the hadith:

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It is derived from the hadith:

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An illustration of the state of the Companions, may Allah be pleased with them,

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regarding the hardship of life and the scarcity of provisions.

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It contains the instruction that whoever invites someone of high status to a meal

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should also invite those companions of his who are his usual company.

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It also contains the instruction that whoever intends to invite a group

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should prepare sufficient food for them and not cause them distress.

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It contains the recommendation for the invitee to accept the invitation.

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It contains lessons in noble character,

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in that if the invitee asks the host for permission regarding someone who followed him,

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the host should grant it.

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It indicates that the one managing the invitation must adhere to the number of invitees.

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It contains an encouragement to console people and fulfill their needs without them having to ask.

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Chapter: Those who consume usury

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Narrated 'Awn Ibn Abi Juhayfah, who said:

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I saw my father purchase a cupper.

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He then ordered his cupping instruments to be broken.

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I asked him about that.

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He said that the Messenger of Allah, peace be upon him,

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forbade the price of blood and the price of a dog,

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and the earnings of a slave girl, in one narration,

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and the earnings of a prostitute.

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He cursed the woman who tattoos and the one who asks to be tattooed,

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and the consumer of usury and the one who pays it,

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and he cursed the image-maker.

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Commentary on the hadith:

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My father's name is Wahb Ibn 'Abdullah.

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"Mahajimihi" means the tools with which he performs cupping.

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"Price of blood" means the fee for cupping.

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"Earnings of a slave girl" refers to the fee for adultery.

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"Al-Washimah" refers to tattooing.

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It is to pierce the hand or one of the limbs with a needle,

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then sprinkle indigo or similar substances upon it.

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"Al-Mustawshimah" means the one who requests the tattoo.

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"Consumer of usury" means the one who takes it.

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"The one who pays it" means the one who gives it.

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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 permissibility of purchasing a cupper slave.

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It contains the prohibition of the fee for cupping.

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It contains the importance of pure earnings.

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Chapter:

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Allah destroys usury and increases charities.

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“Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty.” (2:276)

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

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I heard the Messenger of Allah, peace be upon him, say:

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"Swearing (oaths) promotes the sale of goods,

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but destroys the blessing."

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Commentary on the hadith:

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"Allah destroys usury"

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means He removes it and removes its blessing, both in essence and in quality.

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"And increases charities"

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means He causes them to grow,

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and sends down blessing in the wealth from which it was taken,

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and increases the reward of its owner.

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"Al-Half" means the oath.

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"Munfiqah" means it promotes it.

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From the benefits of the hadith:

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It is derived from the hadith:

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That the recompense is of the same nature as the deed.

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So Allah, the Almighty and Exalted, recompensed the usurer with the loss of his wealth,

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because he took people's wealth in an unlawful manner.

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And He recompensed the doer of good with blessing because he did good to the people.

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It contains a warning against swearing oaths in buying and selling.

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Chapter: What is disliked regarding swearing in a sale

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Narrated 'Abdullah Ibn Abi Awfa, may Allah be pleased with him:

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A man displayed goods while in the market,

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and swore by Allah that he had been offered for them what he had not been offered,

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in order to entrap a man from the Muslims.

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Then it was revealed:

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“Lo! those who purchase a small gain at the cost of Allah's covenant and their oaths, they have no portion in the Hereafter. Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.” (3:77)

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The verse.

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In a narration:

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Ibn Abi Awfa said,

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"The deceiver (najish) is a consumer of usury and a traitor."

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Commentary on the hadith:

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"Displayed goods"

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means he promoted and marketed them.

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"Swore by Allah that he had been offered for them what he had not been offered"

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means he swore falsely and deceitfully to promote his goods.

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"In order to entrap"

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means to deceive and mislead.

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“Lo! those who purchase a small gain at the cost of Allah's covenant and their oaths, they have no portion in the Hereafter. Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.” (3:77)

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This includes everyone who takes something of the world

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in exchange for what he abandoned of the right of Allah or the rights of His servants.

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Likewise, whoever swears an oath by which he seizes the protected wealth of another.

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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 prohibition of deception in all its forms.

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It contains the prohibition of the false oath.

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It contains the encouragement of honesty in transactions.

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Chapter: What has been said regarding the camels

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Narrated 'Ali, who said:

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I had a mature she-camel from my share of the spoils on the day of Badr.

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The Prophet, peace be upon him, had given me

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from what Allah bestowed upon him from the one-fifth that day.

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When I intended to consummate my marriage with Fatimah, peace be upon her,

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the daughter of the Prophet, peace be upon him,

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I made an appointment with a goldsmith among the Banu Qaynuqa' to travel with me,

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so that we might bring back idhkhir (fragrant grass).

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I intended to sell it to the goldsmiths,

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and use the proceeds to assist with the wedding feast.

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While I was gathering saddles, sacks, and ropes for my two she-camels,

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and my two she-camels were kneeling beside the room of a man from the Ansar,

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until I had gathered what I had gathered,

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I suddenly found my two she-camels had been slaughtered,

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their flanks had been cut open,

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and their livers had been taken.

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I could not control my eyes when I saw the sight.

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I asked, "Who did this?"

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They said, "Hamzah Ibn 'Abd al-Muttalib did it,

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and he is in this house drinking with some of the Ansar,

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with a singing girl and his companions."

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She was saying in her song,

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"O Hamzah, go for the fat, humped camels!"

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Hamzah jumped up to his sword,

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slaughtered them, cut open their flanks,

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and took their livers.

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'Ali said: I set off until I entered upon the Prophet, peace be upon him,

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and Zayd Ibn Harithah was with him.

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The Prophet, peace be upon him, recognized what I had encountered.

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He said, "What is the matter with you?"

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I said, "O Messenger of Allah, I have never seen a day like today!

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Hamzah attacked my two she-camels,

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slaughtered them, and cut open their flanks,

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and he is there in a house with people drinking."

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The Prophet, peace be upon him, called for his cloak and put it on,

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then he set off walking,

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and I and Zayd Ibn Harithah followed him,

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until he came to the house where Hamzah was.

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He asked for permission to enter, and he was granted it.

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The Prophet, peace be upon him, began to reproach Hamzah for what he had done.

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Hamzah was intoxicated, his eyes red.

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Hamzah looked at the Prophet, peace be upon him,

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then he raised his gaze and looked at his knees.

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In a narration:

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Then he raised his gaze and looked at his navel.

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Then he raised his gaze and looked at his face.

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Then Hamzah said,

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"Are you not but slaves to my father?"

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The Prophet, peace be upon him, realized that he was intoxicated,

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so the Messenger of Allah, peace be upon him, retreated on his heels, walking backward.

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He left, and we left with him.

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In a narration: This was before the prohibition of alcohol.

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Commentary on the hadith:

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"Sharif" is the mature she-camel.

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"Nasibi" means my share.

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"Ibtani" means to consummate the marriage.

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"Wa'adtu" means I agreed to meet at a specific time.

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"Sowagh" is one who makes jewelry.

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"Yartahil" means to go.

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"Fa-na'ti" means we bring.

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"Idhkhir" is a well-known plant with a pleasant scent.

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"Aqtab" means what is placed on the camel as a saddle.

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"Ghara'ir" are sacks for grain.

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"Munakhan" means kneeling.

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"Hujrah" means a room.

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"Ujibat" means slaughtered.

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"Buqirat khawasiruhuma"

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means their sides were slit and pierced.

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"Ukhidha" means taken.

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"Falam amlik 'ayni" means I wept.

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"Shurb" means a group drinking alcohol.

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"Qaynah" means a singing slave girl.

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"Lil-shuruf" means for the camels.

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"Al-Nawa" means the fat ones.

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"Fawathaba" means he stood up quickly.

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"Ada" means he assaulted.

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"Fartada" means he put on.

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"Fatafaqa" means he began.

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"Yalum" means he reproached.

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"Thamul" means drunk.

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"Sa'ada al-nazar" means he raised his gaze and directed it.

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"Fanakasa" means he returned.

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"Ala 'aqibayhi al-qahqara"

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Meaning: he turned back, facing him.

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The hadith teaches us:

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The permissibility of selling *idhkhir* (a type of fragrant grass) and other permissible items, and earning a living through them.

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It demonstrates the legitimacy of seeking assistance from skilled professionals in their respective crafts.

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It shows the permissibility of transacting with a Jewish goldsmith.

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It shows the legitimacy of seeking help for wedding feasts.

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And the importance of striving to provide wholesome food for them.

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It indicates that the primary responsibility for wedding feast food lies with the groom.

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It shows the permissibility of goldsmithing and consuming the earnings derived from it.

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This applies to items that are permissible to craft.

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Unlike if one were to craft images or jewelry for men.

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The hadith indicates that grief and sorrow over financial loss

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may reach the point where even a righteous man might weep.

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It shows the permissibility of removing one's outer garment while sitting at home.

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It shows the legitimacy of a person dressing lightly within their own home,

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provided that the private parts are covered.

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It shows that one should refrain from addressing someone who is intoxicated or drunk,

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because they cannot comprehend speech in that state.

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It shows that one who passes in front of an intoxicated or drunk person

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should not turn their back to them,

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because one cannot be safe from harm by them.

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Chapter: Mention of the Blacksmith and the Ironworker.

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Narrated Khabbab, who said:

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"I was a blacksmith during the Jahiliyyah.

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I was owed a debt by al-'As ibn Wa'il.

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I went to him to demand payment.

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He said, 'I will not pay you until you disbelieve in Muhammad, peace be upon him.'

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I replied, 'I will not disbelieve until Allah causes you to die and then you are resurrected.'

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He said, 'Leave me until I die and am resurrected,

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then I will be given wealth and children, and I will pay you back.'

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Then the verse was revealed: 'Have you seen him who disbelieved in Our signs?'

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'And said, "I will surely be given wealth and children."'"

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“Hath he perused the Unseen, or hath he made a pact with the Beneficent?” (19:78)

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Commentary on the hadith:

236
00:14:01,960 --> 00:14:05,340
*Qaynan* means a blacksmith.

237
00:14:05,340 --> 00:14:07,340
*Dayn* means a debt.

238
00:14:07,340 --> 00:14:12,340
It is said that Khabbab, may Allah be pleased with him, crafted some jewelry for al-'As.

239
00:14:12,340 --> 00:14:14,539
"I went to him to demand payment,"

240
00:14:14,539 --> 00:14:18,539
meaning I went to al-'As to ask for my debt.

241
00:14:18,539 --> 00:14:22,659
"And I will pay you back," meaning I will give you your due.

242
00:14:22,659 --> 00:14:25,980
“Hast thou seen him who disbelieveth in Our revelations and saith: Assuredly I shall be given wealth and children?” (19:77)

243
00:14:25,980 --> 00:14:28,980
"And said, 'I will surely be given wealth and children,'"

244
00:14:28,980 --> 00:14:33,980
meaning: Are you not amazed at the one who combined his disbelief in the signs of Allah

245
00:14:33,980 --> 00:14:37,980
with his claim that he would be given wealth and children in the Hereafter,

246
00:14:37,980 --> 00:14:40,980
implying he would be among the people of Paradise?

247
00:14:40,980 --> 00:14:46,269
“Hath he perused the Unseen, or hath he made a pact with the Beneficent?” (19:78)

248
00:14:46,269 --> 00:14:48,269
This claim cannot be true,

249
00:14:48,269 --> 00:14:53,269
unless his statement was based on knowledge of the unseen future,

250
00:14:53,269 --> 00:14:55,269
which is impossible.

251
00:14:55,269 --> 00:15:01,269
Or unless he had a covenant with Allah through faith in Him and following His messengers.

252
00:15:01,269 --> 00:15:04,269
Since both of these are absent,

253
00:15:04,269 --> 00:15:07,269
it is known that his claim is false.

254
00:15:07,269 --> 00:15:10,500
From the benefits of the hadith:

255
00:15:10,500 --> 00:15:13,580
The hadith teaches us:

256
00:15:13,580 --> 00:15:18,580
That a blacksmith is not harmed by his trade if he is a just person.

257
00:15:18,580 --> 00:15:23,649
It shows that a person might utter a word of mockery,

258
00:15:23,649 --> 00:15:27,649
and because of it, a decree of Allah’s wrath is written against him until the Day of Resurrection.

259
00:15:27,649 --> 00:15:32,779
It shows the permissibility of being stern in demanding a debt from one who opposes the truth

260
00:15:32,779 --> 00:15:35,779
and manifests injustice and aggression.

261
00:15:35,779 --> 00:15:38,779
The hadith confirms the reality of the Resurrection and the Gathering.

262
00:15:38,779 --> 00:15:42,779
It shows the obligation to pay off all debts.

263
00:15:42,779 --> 00:15:46,700
Chapter: Mention of the Tailor.

264
00:15:46,700 --> 00:15:50,179
Narrated Anas ibn Malik, who said:

265
00:15:51,210 --> 00:15:55,210
"A tailor invited the Messenger of Allah, peace be upon him,

266
00:15:55,210 --> 00:15:57,210
to a meal he had prepared.

267
00:15:57,210 --> 00:16:01,210
I went with the Messenger of Allah, peace be upon him,

268
00:16:01,210 --> 00:16:03,210
to that meal.

269
00:16:03,210 --> 00:16:07,210
He served the Messenger of Allah, peace be upon him,

270
00:16:07,210 --> 00:16:09,210
barley bread,

271
00:16:09,210 --> 00:16:12,210
and broth containing gourd and dried meat."

272
00:16:12,210 --> 00:16:14,370
In another narration:

273
00:16:14,370 --> 00:16:17,370
"I entered with the Prophet, peace be upon him,

274
00:16:17,370 --> 00:16:19,370
to visit a servant of his who was a tailor.

275
00:16:19,370 --> 00:16:22,370
He presented to him a bowl containing *tharid* (bread soaked in broth),

276
00:16:22,370 --> 00:16:25,370
and went back to his work.

277
00:16:25,370 --> 00:16:28,460
I saw the Messenger of Allah, peace be upon him,

278
00:16:28,460 --> 00:16:32,460
picking out the gourd from around the bowl.

279
00:16:32,460 --> 00:16:36,559
I have loved gourd ever since that day."

280
00:16:36,559 --> 00:16:38,750
Anas said:

281
00:16:38,750 --> 00:16:41,750
"I began gathering the gourd and placing it before him."

282
00:16:41,750 --> 00:16:45,580
Commentary on the hadith:

283
00:16:45,580 --> 00:16:50,000
*Faqarraba* means he presented and brought forward.

284
00:16:50,000 --> 00:16:53,129
*Duba'* means gourd (pumpkin).

285
00:16:53,129 --> 00:16:58,129
*Qadid* is meat that has been salted and dried in the sun.

286
00:16:58,129 --> 00:17:03,129
A *sahfah* is a dish that holds enough to satisfy five people.

287
00:17:03,129 --> 00:17:05,130
A *qas'ah* satisfies ten.

288
00:17:05,130 --> 00:17:08,579
From the benefits of the hadith:

289
00:17:08,579 --> 00:17:11,539
The hadith teaches us:

290
00:17:11,539 --> 00:17:14,539
The recommendation of accepting an invitation.

291
00:17:14,539 --> 00:17:18,539
It demonstrates the humility of the Prophet, peace be upon him,

292
00:17:18,539 --> 00:17:21,539
as he accepted the invitation of a tailor and others like him.

293
00:17:21,539 --> 00:17:25,539
It shows the virtue of Anas, may Allah be pleased with him,

294
00:17:25,539 --> 00:17:30,539
as his love for the Messenger of Allah, peace be upon him, reached the point

295
00:17:30,539 --> 00:17:34,539
that he loved whatever the Prophet, peace be upon him, loved,

296
00:17:34,539 --> 00:17:36,539
including food.

297
00:17:36,539 --> 00:17:40,700
The hadith provides evidence for the virtue of gourd over other vegetables.

298
00:17:40,700 --> 00:17:44,700
It shows the permissibility of eating the food of a tailor or a goldsmith,

299
00:17:44,700 --> 00:17:46,700
and accepting their invitation,

300
00:17:46,700 --> 00:17:48,700
because their earnings are wholesome.

301
00:17:48,700 --> 00:17:51,700
It shows the permissibility of accepting *tharid*,

302
00:17:51,700 --> 00:17:53,700
which is the best of foods.

303
00:17:53,700 --> 00:17:56,700
It shows the permissibility of hiring someone for tailoring.

304
00:17:56,700 --> 00:17:59,730
It shows that part of the perfection of faith

305
00:17:59,730 --> 00:18:04,730
is to love everything the Prophet, peace be upon him, loved,

306
00:18:04,730 --> 00:18:07,730
to follow his traces in everything,

307
00:18:07,730 --> 00:18:09,730
and to adopt his character.

308
00:18:09,730 --> 00:18:13,819
It shows the permissibility of picking out food from around the bowl

309
00:18:14,819 --> 00:18:17,819
if the food is mixed.

310
00:18:17,819 --> 00:18:23,900
Chapter: Purchasing Scabby or Diseased Camels.

311
00:18:23,900 --> 00:18:26,380
Narrated 'Umar, who said:

312
00:18:26,380 --> 00:18:29,380
"There was a man here named Nuwas,

313
00:18:29,380 --> 00:18:32,380
and he had scabby camels.

314
00:18:32,380 --> 00:18:35,420
Ibn 'Umar, may Allah be pleased with them both, went

315
00:18:35,420 --> 00:18:39,450
and bought those camels from a partner of his.

316
00:18:39,450 --> 00:18:41,450
His partner came to him

317
00:18:41,450 --> 00:18:42,450
and said,

318
00:18:42,450 --> 00:18:44,450
'Did we sell those camels?'

319
00:18:44,450 --> 00:18:45,450
He asked,

320
00:18:45,450 --> 00:18:47,450
'To whom did you sell them?'

321
00:18:47,450 --> 00:18:48,450
He replied,

322
00:18:48,450 --> 00:18:51,450
'To such-and-such an old man.'

323
00:18:51,450 --> 00:18:52,450
He said,

324
00:18:52,450 --> 00:18:53,450
'Woe to you!

325
00:18:53,450 --> 00:18:56,450
By Allah, that was Ibn 'Umar.'

326
00:18:56,450 --> 00:18:58,450
He came to him and said,

327
00:18:58,450 --> 00:19:01,450
'My partner sold you scabby camels,

328
00:19:01,450 --> 00:19:03,450
and he did not recognize you.'

329
00:19:03,450 --> 00:19:04,450
He said,

330
00:19:04,450 --> 00:19:06,450
'Then take them back.'

331
00:19:06,450 --> 00:19:07,480
He said,

332
00:19:07,480 --> 00:19:10,480
'When he went to take them back,

333
00:19:10,480 --> 00:19:11,480
he said,

334
00:19:11,480 --> 00:19:12,480
"Leave them;

335
00:19:12,480 --> 00:19:17,480
we are content with the decree of the Messenger of Allah, peace be upon him:

336
00:19:17,480 --> 00:19:19,480
'There is no contagion.''"

337
00:19:19,480 --> 00:19:22,930
Commentary on the hadith:

338
00:19:22,930 --> 00:19:24,410
"Here,"

339
00:19:24,410 --> 00:19:26,410
meaning in Makkah.

340
00:19:26,410 --> 00:19:27,410
"Scabby camels,"

341
00:19:27,410 --> 00:19:28,410
meaning sick.

342
00:19:28,410 --> 00:19:30,410
*Hiyam*

343
00:19:30,410 --> 00:19:32,410
is a disease that causes camels to become thirsty,

344
00:19:32,410 --> 00:19:36,410
so they drink water excessively but are never quenched.

345
00:19:36,410 --> 00:19:38,500
Al-Bukhari said:

346
00:19:39,500 --> 00:19:43,660
"The *ha'im* is one who deviates from the intended path in everything."

347
00:19:43,660 --> 00:19:44,660
"Woe to you,"

348
00:19:44,660 --> 00:19:49,660
a phrase said to someone who has fallen into a predicament they did not deserve.

349
00:19:49,660 --> 00:19:51,730
"Take them back,"

350
00:19:51,730 --> 00:19:54,730
meaning take them back as they are returned to you.

351
00:19:54,730 --> 00:19:55,730
"Leave them,"

352
00:19:55,730 --> 00:19:57,789
meaning abandon them.

353
00:19:57,789 --> 00:19:58,789
"Decree,"

354
00:19:58,789 --> 00:20:00,789
meaning judgment.

355
00:20:00,789 --> 00:20:01,789
"There is no contagion,"

356
00:20:01,789 --> 00:20:04,789
meaning disease does not transmit itself by its own nature.

357
00:20:04,789 --> 00:20:07,789
Rather, the One who causes illness and sends down the disease

358
00:20:07,789 --> 00:20:09,789
is Allah, the Almighty and Exalted.

359
00:20:09,789 --> 00:20:12,789
Everything is by decree and predestination.

360
00:20:12,789 --> 00:20:17,390
From the benefits of the hadith:

361
00:20:17,390 --> 00:20:19,390
The hadith teaches us:

362
00:20:19,390 --> 00:20:25,390
The permissibility of buying a defective item if the seller has disclosed the defect and the buyer is content with it.

363
00:20:25,390 --> 00:20:28,390
This is not considered deception.

364
00:20:28,390 --> 00:20:30,390
It shows the avoidance of injustice,

365
00:20:30,390 --> 00:20:33,390
and that injustice toward the righteous is even greater.

366
00:20:33,390 --> 00:20:43,470
The report indicates that the Tabi'un, as a whole, recognized the rights of the Companions, may Allah be pleased with them.

367
00:20:43,470 --> 00:20:46,470
Chapter: Selling Weapons During Times of Strife.

368
00:20:46,470 --> 00:20:51,079
Narrated Abu Qatadah, may Allah be pleased with him, who said:

369
00:20:51,079 --> 00:20:56,079
"We went out with the Messenger of Allah, peace be upon him, in the year of Hunayn.

370
00:20:56,079 --> 00:20:58,079
When we met the enemy,

371
00:20:58,079 --> 00:21:00,079
the Muslims suffered a setback.

372
00:21:00,079 --> 00:21:05,079
I saw a man from the polytheists attacking a man from the Muslims,

373
00:21:05,079 --> 00:21:08,079
so I circled around until I came upon him from behind,

374
00:21:08,079 --> 00:21:12,079
and I struck him with my sword on the shoulder strap of his armor.

375
00:21:12,079 --> 00:21:14,079
He turned toward me

376
00:21:14,079 --> 00:21:18,079
and squeezed me so hard that I felt the scent of death.

377
00:21:18,079 --> 00:21:20,079
Then death overtook him,

378
00:21:20,079 --> 00:21:22,079
and he released me.

379
00:21:22,079 --> 00:21:25,079
I met 'Umar ibn al-Khattab and said,

380
00:21:25,079 --> 00:21:27,079
'What is the matter with the people?'

381
00:21:27,079 --> 00:21:30,079
He said, 'It is the command of Allah.'

382
00:21:30,079 --> 00:21:32,180
Then the people returned,

383
00:21:32,180 --> 00:21:35,180
and the Prophet, peace be upon him, sat down

384
00:21:35,180 --> 00:21:37,180
and said,

385
00:21:37,180 --> 00:21:40,180
'Whoever kills an enemy combatant and has proof of it,

386
00:21:40,180 --> 00:21:42,180
for him is his spoils.'

387
00:21:42,180 --> 00:21:44,180
I stood up and said,

388
00:21:44,180 --> 00:21:46,180
'Who will bear witness for me?'

389
00:21:46,180 --> 00:21:48,180
Then I sat down.

390
00:21:48,180 --> 00:21:49,180
Then he said,

391
00:21:49,180 --> 00:21:54,180
'Whoever kills an enemy combatant and has proof of it, for him is his spoils.'

392
00:21:54,180 --> 00:21:56,180
I stood up and said,

393
00:21:56,180 --> 00:21:58,180
'Who will bear witness for me?'

394
00:21:58,180 --> 00:22:00,180
Then I sat down.

395
00:22:00,180 --> 00:22:07,940
Then he said it a third time. I stood up, and the Messenger of Allah, peace be upon him, said,

396
00:22:07,940 --> 00:22:17,380
'What is the matter with you, O Abu Qatadah?' I told him the story. A man said, 'He is truthful, O Messenger of Allah,

397
00:22:17,380 --> 00:22:26,460
and his spoils are with me, so compensate him on my behalf.' Abu Bakr al-Siddiq, may Allah be pleased with him, said, 'No, by Allah!

398
00:22:26,660 --> 00:22:35,859
He will not be ignored in favor of a lion among the lions of Allah.' In one narration: 'No, he will not give it to a young man of Quraysh

399
00:22:35,859 --> 00:22:43,420
and leave a lion among the lions of Allah who fights for Allah and His Messenger, peace be upon him,

400
00:22:43,420 --> 00:22:53,220
and give you his spoils.' The Prophet, peace be upon him, said, 'He is truthful,' so he gave it to him. I sold the armor

401
00:22:53,220 --> 00:23:01,079
and bought a garden in the tribe of Banu Salamah. In one narration: 'I bought some date palms from it.'

402
00:23:01,079 --> 00:23:11,230
It was the first property I acquired in Islam." Commentary on the hadith: "Year of

403
00:23:11,230 --> 00:23:18,670
Hunayn, meaning in the eighth year after the Hijrah, refers to a turn of events, a retreat, a scattering, and a decline.

404
00:23:18,670 --> 00:23:26,339
Regarding their positions; "the strap of his shoulder" is the place where the garment rests on the neck; "I caught a scent of it."

405
00:23:26,339 --> 00:23:35,329
Death; the intended meaning is "it nearly choked me with its grip"; "death overtook him," meaning he died; "so he sent me."

406
00:23:35,329 --> 00:23:43,890
Meaning he left me; "What is the matter with the people?" meaning what is their state; "they returned," meaning after the defeat.

407
00:23:44,450 --> 00:23:53,690
"Between," meaning evidence of the spoils—what one of the combatants takes from his opponent in war.

408
00:23:53,690 --> 00:24:02,660
From what he has with him, such as weapons, clothing, a mount, and so on; "so I narrated," meaning I recounted.

409
00:24:02,660 --> 00:24:11,420
"So satisfy him on my behalf," meaning give him what will satisfy him; "No, by Allah," meaning by Allah, this shall not be.

410
00:24:11,420 --> 00:24:21,529
"He does not intend," meaning he does not aim for; "truthful," meaning Abu Bakr, may Allah be pleased with him; "so he gave him," meaning he gave.

411
00:24:21,529 --> 00:24:28,339
The Prophet, peace and blessings of Allah be upon him, gave the armor to Abu Qatadah, may Allah be pleased with him, and I bought with it.

412
00:24:28,339 --> 00:24:37,500
Meaning I purchased with it a *makhraf*, meaning an orchard among the Banu Salamah, who are a clan of the Ansar.

413
00:24:37,500 --> 00:24:49,579
"I established it," meaning I gathered it; *khirafan*, meaning an orchard; among the benefits of the hadith, this hadith.

414
00:24:49,579 --> 00:24:56,700
Is used as evidence by those who say that the spoils are taken from the entirety of the booty, not from the one-fifth (khums), and it contains.

415
00:24:56,700 --> 00:25:03,619
That if a man claims he killed a specific person and claims his spoils, he is given the spoils along with.

416
00:25:04,460 --> 00:25:11,660
In the hadith, there is evidence for the inclusion of those who have no share in the general statement: "Whoever kills a combatant."

417
00:25:11,660 --> 00:25:18,539
It also indicates that the spoils are the right of the killer who incapacitated the victim with the killing, not the one who stood.

418
00:25:18,539 --> 00:25:25,680
By him; it also indicates that the spoils are the right of the killer from every slain person, provided that.

419
00:25:25,680 --> 00:25:32,480
The slain person was among the combatants; it also clarifies the virtue of Abu Bakr al-Siddiq, may Allah be pleased with him.

420
00:25:32,480 --> 00:25:43,130
Chapter on the Perfumer and the Sale of Musk; on the authority of Abu Musa, may Allah be pleased with him, from the Prophet, peace and blessings of Allah be upon him.

421
00:25:43,130 --> 00:25:50,410
He said: "The likeness of a righteous companion and an evil one is that of a musk-seller and a blacksmith's bellows."

422
00:25:50,410 --> 00:25:59,660
In one narration: "And the blacksmith's bellows; you will not miss out on the musk-seller." As for the musk-seller.

423
00:25:59,660 --> 00:26:07,500
Either he will give you some, or you will buy from him, or you will find a pleasant scent from him.

424
00:26:07,500 --> 00:26:16,259
And the bellows-blower will either burn your clothes—in one narration: "burn your body or your garment."

425
00:26:16,259 --> 00:26:22,990
Or you will find a foul odor. Commentary on the hadith.

426
00:26:23,940 --> 00:26:35,900
The perfumer is one who sells perfume, which is fragrance; the companion is one who sits with others; musk is the well-known fragrance.

427
00:26:35,900 --> 00:26:44,220
The bellows-blower is the blacksmith; the bellows is the shop of the blacksmith and the goldsmith; it is also said.

428
00:26:44,220 --> 00:26:54,759
It is the tool into which the blacksmith blows; "he gives you," meaning he gifts you and grants you; "you buy," meaning you purchase.

429
00:26:54,759 --> 00:27:01,099
"That you find a pleasant scent from him," meaning you smell a pleasant fragrance from him.

430
00:27:01,099 --> 00:27:07,450
"That you find a foul odor," meaning you smell a bad fragrance from him.

431
00:27:07,490 --> 00:27:10,920
From the benefits of the hadith.

432
00:27:10,920 --> 00:27:20,240
It is understood from the hadith that it is forbidden to sit with those whose company causes harm, such as the backbiter and those who engage in falsehood.

433
00:27:20,240 --> 00:27:27,000
It also encourages sitting with those whose company brings benefit, such as the remembrance of Allah the Exalted.

434
00:27:27,000 --> 00:27:31,190
Learning knowledge, and all acts of righteousness.

435
00:27:31,190 --> 00:27:36,710
It also permits the use of analogies in religion and the permissibility of using parables.

436
00:27:36,750 --> 00:27:39,990
The hadith provides evidence for the purity of musk.

437
00:27:39,990 --> 00:27:44,619
Chapter on the Mention of the Cupper (Hajjam).

438
00:27:44,619 --> 00:27:50,119
On the authority of Anas, may Allah be pleased with him, that he was asked about the wages of the cupper.

439
00:27:50,119 --> 00:27:55,400
He said: "The Messenger of Allah, peace and blessings of Allah be upon him, was cupped."

440
00:27:55,400 --> 00:27:59,960
In one narration: "And he would not cheat anyone of his wages."

441
00:27:59,960 --> 00:28:05,029
Abu Taybah cupped him, and he gave him two *sa'* of food.

442
00:28:05,430 --> 00:28:12,470
In one narration: "And he ordered for him a *sa'* or two *sa'*, or a *mudd* or two *mudd*."

443
00:28:12,470 --> 00:28:16,259
In one narration: "A *sa'* of dates."

444
00:28:16,259 --> 00:28:19,869
And he spoke to his masters, so they lightened his burden.

445
00:28:19,869 --> 00:28:26,190
In one narration: "And he spoke to his masters, so his tax or his tribute was lightened."

446
00:28:26,190 --> 00:28:29,410
In one narration: "From his *kharaj* (tribute)."

447
00:28:29,410 --> 00:28:34,410
And he said: "The best of what you use for medical treatment is cupping."

448
00:28:34,450 --> 00:28:36,650
And the Indian costus (al-Qust al-Bahri).

449
00:28:36,650 --> 00:28:41,849
And he said: "Do not torture your children by pressing the uvula for tonsillitis."

450
00:28:41,849 --> 00:28:45,019
"And you should use the costus."

451
00:28:45,019 --> 00:28:48,380
Commentary on the hadith.

452
00:28:48,380 --> 00:28:51,900
Abu Taybah; it is said his name was Dinar.

453
00:28:51,900 --> 00:28:55,539
It is also said Nafi', and other names have been mentioned.

454
00:28:55,539 --> 00:28:58,220
"And he gave him," meaning his wages.

455
00:28:58,220 --> 00:29:02,579
"And he spoke to his masters," meaning those who own him.

456
00:29:02,619 --> 00:29:05,940
"The best," meaning the most excellent.

457
00:29:05,940 --> 00:29:07,779
And the Indian costus.

458
00:29:07,779 --> 00:29:10,339
It is a plant known in medicine.

459
00:29:10,339 --> 00:29:12,089
Pleasant in scent.

460
00:29:12,089 --> 00:29:15,450
"Your children," meaning your little ones.

461
00:29:15,450 --> 00:29:16,809
"By pressing."

462
00:29:16,809 --> 00:29:20,769
Pressing is the lifting of the uvula with the finger as a treatment.

463
00:29:20,769 --> 00:29:22,970
And other things have been said.

464
00:29:22,970 --> 00:29:25,849
Tonsillitis is a pain in the throat.

465
00:29:25,849 --> 00:29:28,049
It is the falling of the uvula.

466
00:29:28,049 --> 00:29:29,490
"From his *kharaj*."

467
00:29:29,490 --> 00:29:31,089
*Kharaj* here.

468
00:29:31,089 --> 00:29:36,759
Is what the master mandates his slave to pay him every day.

469
00:29:36,759 --> 00:29:40,299
From the benefits of the hadith.

470
00:29:40,299 --> 00:29:42,220
It is understood from the hadith.

471
00:29:42,220 --> 00:29:44,380
The legitimacy of cupping.

472
00:29:44,380 --> 00:29:50,200
It also encourages gentleness in medical treatment and other matters.

473
00:29:50,200 --> 00:29:53,319
On the authority of Ibn 'Abbas, may Allah be pleased with them both.

474
00:29:53,319 --> 00:29:56,519
From the Prophet, peace and blessings of Allah be upon him.

475
00:29:56,519 --> 00:29:59,640
He was cupped and gave the cupper his wages.

476
00:29:59,640 --> 00:30:01,799
And he used nasal drops (sa'ut).

477
00:30:01,799 --> 00:30:04,890
Commentary on the hadith.

478
00:30:04,890 --> 00:30:07,130
"And he gave the cupper his wages."

479
00:30:07,130 --> 00:30:10,130
Ibn 'Abbas, may Allah be pleased with them both, said.

480
00:30:10,130 --> 00:30:13,210
"If it were forbidden, he would not have given it to him."

481
00:30:13,210 --> 00:30:14,609
"And he used nasal drops."

482
00:30:14,609 --> 00:30:15,650
*Sa'ut* (nasal drops).

483
00:30:15,650 --> 00:30:19,390
Is medicine that is placed in the nose.

484
00:30:19,390 --> 00:30:23,200
From the benefits of the hadith.

485
00:30:23,200 --> 00:30:25,279
It is understood from the hadith.

486
00:30:25,279 --> 00:30:29,119
The permissibility of employing a worker without specifying his wages.

487
00:30:29,119 --> 00:30:31,920
If that is the established custom.

488
00:30:31,920 --> 00:30:35,200
It also contains the permissibility of taking wages for cupping.