In the name of Allah, the Entirely Merciful, the Especially Merciful.
Ifadah Center
for Humanities Studies and Research
presents
Abridged Sahih al-Bukhari
Chapter: One who applies the customs of the regions regarding what is mutually recognized among them in sales and leasing,
as well as measures and weights,
and their customs regarding their intentions and well-known practices.
On the authority of 'A'ishah, may Allah be pleased with her, who said:
Hind bint 'Utbah came
and said, "O Messenger of Allah,
there was no household on the face of the earth that I loved to see humiliated more than your household.
But today, there is no household on the face of the earth that I love to see honored more than your household."
She said,
"And also, by the One in whose hand is my soul!"
She said,
"O Messenger of Allah,
Abu Sufyan is a stingy man.
Is there any blame upon me if I take from his wealth to feed our dependents?"
In one narration:
"A miserly man."
"Is there any sin upon me if I take from his wealth secretly?"
And in another narration:
"He does not give me what suffices me and my children,
except what I take from him without his knowledge."
He said,
"I do not see it as anything but according to what is customary."
In one narration:
"Take what suffices you and your children according to what is customary."
And in another narration:
"There is no blame upon you if you feed them."
Commentary on the hadith:
"From a household" (min ahli khiba'):
Al-khiba' means the tent.
It is used as an expression for a dwelling or a house.
"Maysik" means stingy.
"Haraj" means sin.
"From that which is his" (min alladhi lahu):
Meaning, from his wealth.
"Our dependents" ('ayaluna):
Meaning, our children.
"I do not see it" (la arahu):
Meaning, I do not see that feeding as anything but...
"According to what is customary" (bil-ma'ruf):
Meaning, according to what is established by custom.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of taking one's established right from another's wealth without his permission.
It contains the legitimacy of a woman complaining about her husband to a judge or someone who can grant her justice.
It shows that correct custom is like a necessary condition in the Shari'ah.
It shows the obligation of providing for one's wife and young children.
And that it is measured by what is sufficient.
On the authority of 'A'ishah, may Allah be pleased with her, who said:
"And whoever is wealthy, let him refrain [from taking from the orphan's wealth]."
“Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner.” (4:6)
It was revealed regarding the guardian of an orphan,
who manages his affairs and improves his wealth.
If he is poor, he may eat from it according to what is customary.
Commentary on the hadith:
"And whoever is wealthy, let him refrain."
“Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner.” (4:6)
Meaning, if he is wealthy, his reward is with Allah.
And if he is poor, he may eat in proportion to his management of the orphan.
It is also said: in proportion to his need.
"Guardian of the orphan" (wali al-yatim): meaning the one who manages his affairs and takes charge.
"Who manages his affairs" (alladhi yuqimu 'alayhi): meaning the one who oversees his matters.
"And improves his wealth":
Meaning, he takes care of the orphan's wealth so that it does not perish.
From the benefits of the hadith:
It is derived from the hadith:
The recommendation of trading with an orphan's wealth,
and taking care of the fruits of his trees,
and all wealth according to its nature.
It shows that the guardian of an orphan is like a hired worker.
Chapter: A partner selling to his partner.
On the authority of Jabir ibn 'Abdullah, may Allah be pleased with them both, who said:
The Prophet, peace and blessings of Allah be upon him, decreed
the right of pre-emption (shuf'ah) in every property that has not been divided.
In one narration:
"In everything that has not been divided."
So when the boundaries are set and the paths are marked,
there is no right of pre-emption.
Commentary on the hadith:
"Decreed" (qada): meaning judged.
"Pre-emption" (shuf'ah):
It is a right for a partner in the share of his partner.
"Has not been divided": meaning held in common, like real estate.
"Boundaries are set and paths are marked":
Meaning, it has become divided and is no longer held in common.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of partnership in real estate and common property.
It shows that among the objectives of partnership
is the removal of harm and causing damage.
Chapter: If one buys something for another without his permission, then he approves it.
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both, who said:
I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
"Three men from those before you set out,
until they sought shelter for the night in a cave.
They entered it,
and a rock rolled down from the mountain
and blocked the cave upon them.
They said,
'Nothing will save you from this rock
except that you call upon Allah by your righteous deeds.'"
In one narration:
"By the best deed you have ever done."
And in another narration:
"So call upon Allah by them, perhaps He will relieve it for you."
And in another narration:
"Nothing will save you except truthfulness.
So let each man among you call upon Him by what he knows he has been truthful in."
One of them said,
"O Allah, I had two elderly parents,
and I would not give milk to anyone before them, neither family nor wealth."
In one narration:
"I would go out and graze [the livestock],
then I would return and milk them,
and bring the milking vessel,
and bring it to my parents, and they would drink.
Then I would give drink to the children, my family, and my wife.
One day, I was delayed in seeking something,
and I did not return to them until they had slept.
I milked their evening portion for them,
but I found them asleep.
I disliked giving milk to anyone before them, family or wealth.
So I remained with the cup in my hand, waiting for them to wake up."
In one narration:
"I disliked waking them up,
while the children were crying at my feet.
This remained my habit and theirs,
until dawn broke.
Then they woke up and drank their evening portion.
O Allah, if I did that seeking Your countenance,
then relieve us from what we are in because of this rock."
In one narration:
"Relieve for us an opening through which we can see the sky."
It opened slightly, but they could not get out.
The Prophet, peace and blessings of Allah be upon him, said:
"The second one said,
'O Allah, I had a cousin
who was the most beloved of people to me.'"
In one narration:
"As intensely as a man loves women.
I sought her for herself,
but she refused me,
until a year of famine afflicted her.
She came to me,
and I gave her one hundred and twenty dinars."
In one narration:
"Until I brought her one hundred dinars,
on the condition that she would yield herself to me.
She did so.
But when I had power over her,
she said,"
In one narration:
"'Fear Allah!
It is not lawful for you to break the seal except by its right.'
So I felt ashamed to have intercourse with her,
and I turned away from her, even though she was the most beloved of people to me,
and I left the gold I had given her.
O Allah, if I did that seeking Your countenance,
then relieve us from what we are in.'"
The rock opened,
in one narration:
"It relieved them by two-thirds,
but they still could not get out."
The Prophet, peace and blessings of Allah be upon him, said:
"The third one said,
'O Allah, I hired laborers,
and I gave them their wages,
except for one man
who left his due and went away.
So I invested his wages,
until the wealth grew from it.'"
In one narration:
"I hired a laborer for a faraq (measure) of millet.
I gave him his due,
but he refused to take it.
I took that faraq and planted it,
until I bought cows and a herdsman with it."
In one narration:
"For a faraq of rice.
He came to me after a while and said,
'O servant of Allah,
give me my wages.'
I said to him,
'All that you see is your wages:
the camels, the cows, the sheep, and the slaves.'
He said,
'O servant of Allah,
do not mock me.'
I said,
'I am not mocking you.'
So he took it all and drove it away,
and left nothing of it.
O Allah, if I did that seeking Your countenance,
then relieve us from what we are in.'"
The rock opened,
in one narration:
It cleared away from them.
In all instances.
They went out walking.
Commentary on the hadith.
Three men.
Meaning three individuals.
They sought shelter for the night.
Meaning during the night.
A cave.
It is a hollow in the mountain.
It descended.
Meaning it fell and came down from a height.
It blocked it.
Meaning it closed it off.
It will not save you.
Meaning it will not rescue or deliver you.
By your righteous deeds.
Meaning by seeking nearness to Allah the Exalted.
Through a righteous deed you have performed.
I would not give the evening drink.
The 'ghabuq' is the evening drink.
So I would delay.
Meaning I would wait.
I did not bring it to them.
Meaning I did not return to my parents.
I remained.
Meaning I stayed in my place.
The vessel.
Meaning the container.
In my hand.
Meaning I was holding it in my hand.
The dawn broke.
Meaning its light appeared.
Seeking Your countenance.
Meaning seeking Your pleasure and sincerity to You.
So relieve us.
Meaning bring us out of the distress we are in.
It opened.
Meaning it moved aside.
I solicited her for herself.
A euphemism for requesting intercourse.
Until a year of drought afflicted her.
Meaning until a year of famine befell her, which forced her into need.
Breaking the seal.
A euphemism for virginity.
Except by its right.
Which is marriage.
The intended meaning is:
Virginity is only removed through lawful marriage.
With the milking vessel.
Meaning the container into which one milks.
It is intended here:
The milk that has been milked into it.
They were crying out.
Meaning they were shouting and weeping from hunger.
At my feet.
Meaning at my feet while I was standing.
My habit.
Meaning my custom and usual practice with them.
I felt constrained.
'Haraj' is sin and distress.
From falling upon her.
Meaning from committing adultery with her.
I turned away from her.
Meaning I left her.
Seeking Your countenance.
Meaning being sincere to Allah, the Almighty and Majestic.
Wages.
Meaning those who work for a wage.
Their wage.
Meaning their agreed-upon compensation.
He left what was his.
Meaning he did not take it.
It multiplied.
Meaning it increased.
Until wealth became abundant from it.
Meaning camels, cattle, and others.
He came to me after a while.
Meaning after a period of time.
Pay me my wage.
Meaning give me my previous wages.
And the slaves.
Meaning the servants.
Do not mock me.
Meaning do not ridicule me.
He drove them away.
Meaning he took them and drove them before him.
A 'farq'.
The 'farq' is:
A measure that holds three sa's.
Meaning approximately equivalent to seven and a half kilograms.
He refused.
Meaning he abstained.
I intended.
Meaning I aimed for.
It cleared away.
Meaning it moved aside.
From the benefits of the hadith.
One benefits from the hadith:
The reporting of previous nations.
And mentioning their deeds to encourage similar actions.
It contains the principle that the law of those before us is a law for us.
As long as there is no rejection of it.
It contains the recommendation of supplication during times of distress.
And seeking nearness to Allah the Exalted through righteous deeds.
As in the prayer for rain (Istisqa').
It confirms the miracles of the saints and the righteous.
It clarifies the virtue of honoring parents and serving them.
And preferring them over others, including children and spouses.
It contains the obligation of providing for parents.
And for children and family.
It contains the virtue of chastity and refraining from forbidden acts after having the ability to commit them.
It contains the acceptance of repentance by the Creator, the Almighty and Majestic.
And that whoever reforms what remains of his life will be forgiven.
And that whoever intends to commit sins but leaves them for the sake of His countenance.
A reward is written for him.
It contains asking the Lord, the Majestic, to fulfill His promise.
It contains guidance toward managing and growing wealth.
The hadith contains the prohibition of adultery.
It contains the recommendation of marriage for those who have the ability.
The hadith indicates that for those who love one another, nothing is seen as better than marriage.
It contains the warning of Allah the Exalted for those who intend to commit a sin.
And commanding them to have piety and repent.
The hadith contains guidance against exploiting people's needs.
It clarifies the virtue of self-accountability and fear of Allah the Exalted.
It contains the legitimacy of hiring/labor contracts.
It contains the permissibility of paying wages in food.
It contains the permissibility of a person selling someone else's property as an unauthorized agent.
And disposing of it without the owner's permission.
If the owner approves it thereafter.
It clarifies the virtue of fulfilling trusts.
The hadith indicates the prohibition of mockery.
It contains the issue of whether a trustee who trades with entrusted money and makes a profit.
Whether the profit belongs to the owner of the money is a matter of disagreement.
It contains that financial rights do not lapse due to the passage of time.
It clarifies the virtue of sincerity to Allah the Exalted in all deeds.
And that whoever fears Allah, He will make for him a way out.
Chapter: Buying and selling with polytheists and those at war.
On the authority of 'Abd al-Rahman Ibn Abi Bakr, may Allah be pleased with them both, who said:
We were with the Prophet, peace and blessings of Allah be upon him, numbering one hundred and thirty.
The Prophet, peace be upon him, said:
"Does anyone among you have food?"
Suddenly, a man had a sa' of food or something similar.
It was kneaded.
Then a tall, disheveled polytheist man came.
Driving sheep before him.
The Prophet, peace be upon him, said:
"Is it for sale or a gift?"
Or he said: "Is it a donation?"
He said: "No, rather it is for sale."
So he bought a sheep from him.
It was prepared.
The Prophet, peace be upon him, ordered:
That the liver be roasted.
By Allah.
There was not one among the one hundred and thirty.
But that the Prophet, peace be upon him, had cut.
A piece for him from its liver.
If he was present, he gave it to him.
And if he was absent, he set it aside for him.
He made two large bowls from it.
They all ate, and we were satisfied.
The two bowls remained.
We carried it on the camel.
Commentary on the hadith.
"We were with the Prophet, peace be upon him."
Meaning on a journey.
"With a man."
Meaning from the Companions.
"Of food."
Meaning barley or wheat.
Because it was kneaded.
"It was kneaded."
Meaning to make bread from it.
"Disheveled."
Meaning very tall, beyond the average height.
And it is said otherwise.
"A gift."
Meaning a donation without compensation.
"It was prepared," meaning it was slaughtered.
"The liver" is the liver.
And it is said everything in the belly, including the liver and others.
"To be roasted," meaning over the fire.
"By Allah" is one of the forms of swearing.
Its meaning is "the oath of Allah."
"A piece," meaning a portion.
"A piece," meaning a portion.
"Present."
Meaning in attendance.
"Set it aside for him."
Meaning his share.
"He made two large bowls from it."
The bowl.
A vessel that holds enough to satisfy ten people.
"It remained."
Meaning it was in excess.
From the benefits of the hadith.
One benefits from the hadith:
The permissibility of selling to a disbeliever and the validation of their ownership over what is in their possession.
The hadith indicates that purchasing items from an unknown person whose status is not known is permissible.
Unless one discovers something that necessitates exercising caution,
Or that which mandates refraining from trading with them.
It also contains the principle that whoever possesses an item,
Its outward appearance suggests that they are its owner.
It is not incumbent upon the buyer to verify the reality of their ownership.
In this hadith, there are four miracles.
The first is the multiplication of the sa' (a measure of grain).
The second is the multiplication of the food's substance.
The third is:
The capacity of the two bowls to satisfy that number of people.
The fourth is:
The surplus that remained after they were satiated and had their fill.
It contains the recommendation of sharing food during times of severe hunger.
And the equality of people in that regard.
It also shows the manifestation of blessing when gathering for a meal.
It contains the legitimacy of emphasizing a statement with an oath,
Even if the speaker is truthful.
Chapter: Purchasing a slave from a combatant (harbi), gifting them, and manumitting them.
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
In one narration:
Ibrahim, peace be upon him, did not tell a lie except on three occasions.
Two of them were for the sake of Allah, the Almighty and Majestic.
His statement: "Indeed, I am ill."
And his statement: "Rather, this, the largest of them, did it."
The Prophet, peace and blessings of Allah be upon him, said:
Ibrahim, peace be upon him, migrated with Sarah.
He entered a village in which there was a king among the kings,
Or a tyrant among the tyrants.
It was said that Ibrahim had entered with a woman,
Who was among the most beautiful of women.
So he sent for him, saying: "O Ibrahim, who is this woman with you?"
He said: "My sister."
Then he returned to her and said:
"Do not prove my statement a lie,
For I have informed them that you are my sister.
By Allah, there is no believer on earth other than me and you."
So he sent her to him.
He stood up toward her,
So she stood up to perform wudu and pray.
She said:
"O Allah, if I have believed in You and Your Messenger,
And have guarded my chastity except for my husband,
Then do not let this disbeliever overcome me."
So he began to gasp until he kicked with his leg.
In one narration:
When she entered upon him,
He reached out to touch her with his hand, but he was seized.
He said:
"Supplicate to Allah for me, and I will not harm you."
So she supplicated to Allah, and he was released.
Then he reached for her a second time,
And he was seized similarly or more severely.
He said:
"Supplicate to Allah for me, and I will not harm you."
So she supplicated, and he was released.
Then he called some of his guards.
Abu Hurayrah said:
She said:
"O Allah, if he dies,
It will be said that she killed him."
So he sent her away on the second or third time.
He said:
"By Allah, you have not sent me a human, but a devil.
Return her to Ibrahim."
And they gave her Hajar.
She returned to Ibrahim, peace be upon him,
And she said:
And she said:
"Do you realize that Allah has humiliated the disbeliever,
And provided a servant girl?"
In one narration:
She came to him while he was standing in prayer.
He gestured with his hand:
"What happened?"
She said:
"Allah has turned back the plot of the disbeliever,
Or the wicked one, against his own throat,
And has provided Hajar as a servant."
Abu Hurayrah said:
"That is your mother, O children of the water of the sky."
Commentary on the hadith:
Ibrahim, peace be upon him, migrated with Sarah,
Meaning he traveled with her.
Village:
It is said:
The village,
Was in Jordan.
King:
It is said his name was Saduq.
Tyrant:
The term 'tyrant' is applied to an oppressive king.
"My sister":
He meant the brotherhood of faith.
"Believer":
Meaning in Allah, the Almighty and Majestic.
"He stood up toward her":
Meaning the king intended to commit an immoral act.
"And I have guarded my chastity":
Meaning protected by Islam, chastity, freedom, and marriage.
The intended meaning here is marriage.
"Do not let him overcome me":
Meaning do not let him reach me.
"He gasped":
Meaning he choked until a gasping sound was heard from him.
"He kicked with his leg":
Meaning he moved it and struck it against the ground.
"He released her":
Meaning he let her go from what had afflicted him.
"A devil":
Meaning a rebellious one from the jinn.
"And they gave her Hajar":
Meaning they gave Sarah a slave girl,
Whose name was Hajar.
"Do you realize":
Meaning, have you been informed?
Addressing Ibrahim, peace be upon him.
"Humiliated":
Meaning angered him and turned him back disgraced and disappointed.
And other meanings have been suggested.
"And provided a servant girl":
Meaning he gave her a slave girl to serve her.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of wudu and prayer in the creed of Ibrahim, peace be upon him.
It confirms the karamah (miraculous grace) for righteous women.
It contains the legitimacy of using righteous deeds as a means of intercession to Allah, the Almighty and Majestic.
The hadith points to the fact that whoever preserves the limits of Allah,
Will be preserved in this world and the Hereafter.
It provides guidance to avoid places of suspicion.
The hadith indicates that whoever says to his wife "my sister," intending the brotherhood of faith,
It does not constitute zihar (a form of divorce).
It contains a point of discussion.
It contains the permissibility of using ambiguous language (ma'arid).
In which there is an alternative to lying.
It shows that one of the conditions for the acceptance of supplication is sincerity.
It shows that trials occur to the righteous to elevate their ranks.
It contains the legitimacy of seeking ways to escape from oppressors.
It provides guidance to take precautions while believing in the divine decree.
Chapter: Killing the swine.
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"By Him in Whose hand is my soul,
The son of Maryam will surely descend among you."
In one narration: "The Hour will not be established until..."
In one narration: "How will you be when the son of Maryam descends among you,
And your leader is from among you, as a just judge?"
In one narration: "As a fair judge."
He will break the cross, kill the swine, and abolish the jizya.
Wealth will overflow until no one accepts it,
Until a single prostration will be better than the world and all that is in it.
Then Abu Hurayrah says:
"And recite if you wish:
“There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them -” (4:159)
“There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them -” (4:159)
Commentary on the hadith:
"Will surely descend": 'Yushiku' is a verb of proximity indicating the near occurrence of the event.
"Descend": Meaning from the sky.
Because Isa, peace be upon him, was raised alive.
And he will descend at the white minaret in the east of Damascus.
"Judge": Meaning a ruler.
"Just": Meaning fair.
"Abolish the jizya": Meaning he will lift it.
"Wealth will overflow": Meaning it will become abundant and widespread.
From the benefits of the hadith:
The hadith is among the signs of Prophethood.
The hadith exposes the falsehood of the Christians,
As they claimed that the Jews crucified Isa, peace be upon him.
It shows that swine is forbidden in the religion of the Christians.
And Isa's, peace be upon him, killing of the swine,
Is a refutation of the Christians who claim it is permissible in their law.
It contains the prohibition of eating swine.
Chapter: The fat of a dead animal should not be melted nor its grease sold.
On the authority of Ibn Abbas, may Allah be pleased with them both, who said:
It reached Umar ibn al-Khattab that so-and-so sold wine.
He said: "May Allah fight so-and-so!
Does he not know that the Messenger of Allah, peace and blessings of Allah be upon him, said:
'May Allah fight the Jews!
In one narration: 'May Allah curse the Jews!
The fats were forbidden to them,
So they melted them and sold them.'"
Commentary on the hadith:
The 'grease' (wadak) is the fat of meat and the oil extracted from it.
"So-and-so" is Samurah, may Allah be pleased with him.
"May Allah fight so-and-so":
This is a phrase the Arabs use when intending to rebuke.
It is not meant literally.
"Melted them": Meaning they liquefied them.
From the benefits of the hadith:
It is derived from the hadith:
The invalidation of tricks and means to reach what is forbidden.
It contains the prohibition of selling wine.
The hadith is evidence that a Muslim selling wine to a dhimmi (non-Muslim citizen) is not permissible.
It contains the use of analogy (qiyas) in similar and parallel cases.
On the authority of Abu Hurayrah, may Allah be pleased with him:
That the Messenger of Allah, peace and blessings of Allah be upon him, said:
"May Allah fight the Jews!
The fats were forbidden to them,
So they sold them and consumed their prices."
Commentary on the hadith.
"May Allah destroy the Jews."
That is, may Allah curse them.
It has also been said that it means may He kill and destroy them.
Among the benefits of this hadith:
One may derive from this hadith:
A warning against the Jewish method of using deceitful stratagems.
It also contains the prohibition of selling the fat of carrion.
Some have used this as evidence that anything forbidden to eat or drink,
may not be sold, just as it may not be consumed.