In the name of Allah, the Most Gracious, the Most Merciful
Ifadah Center
For Humanities Studies and Research
Presents
Abridgment of Sahih al-Bukhari
Chapter: Earnings of a Prostitute and Slave Girls
Narrated by Abu Hurayrah (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) forbade the earnings of slave girls.
Commentary on the hadith
Regarding the earnings of slave girls:
The intended meaning
Is the income a slave girl acquires through immorality.
As for what she acquires through permissible labor,
That is not forbidden.
From the benefits of the hadith:
It is derived from the hadith
That adultery and the wages derived from it are forbidden.
It also contains a prohibition against unlawful earnings.
It further indicates that a condition for a valid lease
Is that it must be for a permissible benefit.
Chapter: The Stud Fee
Narrated by Ibn 'Umar (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) forbade the stud fee.
Commentary on the hadith
The stud fee:
Meaning the semen of the stallion.
It is also said:
It is the fee taken for the mating of the stallion.
From the benefits of the hadith:
It is derived from the hadith
That selling the semen of a stallion is forbidden,
As is charging a fee for mating.
The hadith also points to the encouragement of noble character.
Chapter: If one leases land and one of the two parties dies
From Nafi'
From 'Abdullah (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) gave Khaybar to the Jews
On the condition that they work it and cultivate it,
And they would have half of what it produces.
In another narration:
Of fruit or crops.
And that Ibn 'Umar reported
That farms used to be leased for a portion of the yield.
And from Nafi'
From Rafi' ibn Khadij
That the Prophet (peace and blessings of Allah be upon him) forbade the leasing of farms.
So Ibn 'Umar went to Rafi'
And I went with him.
He asked him,
And he said:
The Prophet (peace and blessings of Allah be upon him) forbade the leasing of farms.
Ibn 'Umar said:
You know that we used to lease our farms during the time of the Messenger of Allah (peace be upon him)
For what was produced on the four [irrigation channels],
And for some straw.
Commentary on the hadith
"Work it and cultivate it":
Meaning they work the palm trees therein,
And cultivate the open land within it.
"Half":
Meaning a specific portion.
"Leasing of farms":
Meaning renting them out.
"On the four":
Meaning for what is produced on the four,
Which are the irrigation channels and streams.
From the benefits of the hadith:
It is derived from the hadith
The legitimacy of leasing agricultural land.
The hadith is used as evidence for the permissibility of sharecropping with the People of the Book in permissible matters.
Book of Transfers of Debt (Hawalat)
Hawalah:
Is the transfer of a debt from one liability to another.
Chapter: The Transfer of Debt
And whether one can retract a transfer of debt.
From Abu Hurayrah (may Allah be pleased with him)
That the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Procrastination by a wealthy person is injustice.
So if one of you is referred to a solvent person,
Let him accept the transfer."
Commentary on the hadith
"Procrastination" (Matl):
Matl
Is the delaying of the fulfillment of a debt
Despite having the ability to pay.
"Wealthy":
Meaning the one capable of paying.
"Referred" (Utbi'a):
Meaning the debt is transferred.
"Solvent" (Mali'):
Meaning wealthy.
From the benefits of the hadith:
It is derived from the hadith
That it is forbidden for a wealthy person to procrastinate on a due debt.
It also contains the prohibition of injustice.
It provides guidance toward leniency in collecting debts.
Chapter: If one transfers the debt of a deceased person to another, it is permissible.
From Salamah ibn al-Akwa' (may Allah be pleased with him), who said:
We were sitting with the Prophet (peace and blessings of Allah be upon him)
When a funeral was brought.
They said:
"Pray over him."
He said:
"Does he have any debt?"
They said, "No."
He said:
"Did he leave anything behind?"
They said, "No."
So he prayed over him.
Then another funeral was brought.
They said:
"O Messenger of Allah,
Pray over him."
He said:
"Does he have any debt?"
It was said, "Yes."
He said:
"Did he leave anything behind?"
They said:
"Three dinars."
So he prayed over him.
Then a third was brought.
They said:
"Pray over him."
He said:
"Did he leave anything behind?"
They said, "No."
He said:
"Does he have any debt?"
They said:
"Three dinars."
He said:
"Pray over your companion."
Abu Qatadah said:
"Pray over him, O Messenger of Allah,
And I will take responsibility for his debt."
So he prayed over him.
Commentary on the hadith
"Did he leave anything behind?":
Meaning to settle his debt.
Abu Qatadah:
He is al-Harith ibn Rib'i al-Khazraji al-Ansari (may Allah be pleased with him).
"I will take responsibility for his debt":
Meaning I will guarantee it.
From the benefits of the hadith:
It is derived from the hadith
The legitimacy of guaranteeing a debt for the deceased.
It also shows that guaranteeing a debt for the deceased clears his liability if the amount is known.
It contains a warning against the consequences of debt,
And a rebuke against procrastination.
The hadith also points to the importance of minimizing burdens
And preparing for the Hereafter.
Book of Guarantee (Kafalah)
Kafalah:
Is the guaranteeing of debts and other obligations.
Chapter: The saying of Allah the Exalted:
﴾And to those whom your oaths have bound, give them their share﴿
From Ibn 'Abbas (may Allah be pleased with them both):
﴾And to everyone We have appointed heirs﴿
He said: "Heirs."
﴾And to those whom your oaths have bound﴿
He said:
When the Muhajirun arrived in Medina,
The Muhajir would inherit from the Ansari to the exclusion of his own blood relatives,
Because of the brotherhood the Prophet (peace and blessings of Allah be upon him) established between them.
When it was revealed:
﴾And to everyone We have appointed heirs﴿
It abrogated that.
Then He said:
﴾And to those whom your oaths have bound﴿
Except for support, assistance, and advice.
Inheritance has been removed,
But one may bequeath to them.
Commentary on the hadith
"Heirs" (Mawali):
Meaning those who support one another and are supported by one another,
Through strengthening, victory, and cooperation in affairs.
Ibn 'Abbas (may Allah be pleased with them both) interpreted it as heirs.
"And to those whom your oaths have bound":
Meaning those with whom you have entered into a covenant of alliance for support and assistance,
And sharing in wealth and other matters.
All of this is among the blessings of Allah upon His servants,
As allies would cooperate in ways that some could not manage alone.
"His relatives" (Rahm):
The womb (rahm) refers to blood kinship.
"Support" (Rifadah):
Meaning assistance.
And "Rifadah":
Was the practice of the Quraysh in the pre-Islamic era to pool resources to buy food and drink for the pilgrims.
"Inheritance has been removed":
Meaning between those who had entered into such covenants.
From the benefits of the hadith:
It is derived from the hadith
The permissibility of abrogation in Islam.
It also shows the recommendation of making a bequest to a non-heir.
It demonstrates the virtue of brotherhood in the religion of Allah the Almighty,
And the virtue of cooperation in righteousness and piety.
It also shows the obligation to support a Muslim and offer him sincere advice.
'Asim reported:
I said to Anas ibn Malik, may Allah be pleased with him,
"Has it reached you that the Prophet, peace and blessings of Allah be upon him, said,
'There is no confederacy in Islam'?"
He replied,
"The Prophet, peace and blessings of Allah be upon him, established a confederacy between the Quraysh and the Ansar in my house."
Commentary on the hadith:
"Has it reached you" means: Do you have knowledge of this?
"No confederacy":
A confederacy is a pact made between two or more parties.
"Established a confederacy" means he created a bond of brotherhood between them.
From the benefits of the hadith:
It is derived from the hadith
that Islam abolished every confederacy that contradicted its teachings.
It also shows that brotherhood and confederacy in Islam are based on obedience to Allah the Almighty,
mutual support in the religion,
cooperation in righteousness and piety, and the establishment of truth.
All of this remains valid and has not been abrogated.
Chapter: Whoever guarantees a debt for a deceased person has no right to retract it.
Jabir, may Allah be pleased with him, reported:
The Messenger of Allah, peace and blessings of Allah be upon him, said,
"If the wealth from Bahrain had come to me,
I would have given you this, and this, and this."
It did not arrive until the Prophet, peace and blessings of Allah be upon him, passed away.
When the wealth from Bahrain arrived,
Abu Bakr, may Allah be pleased with him, ordered a herald to announce:
"Whoever is owed a debt by the Messenger of Allah, peace and blessings of Allah be upon him, or was promised something,
let him come to us."
So I went to him and said,
"The Messenger of Allah, peace and blessings of Allah be upon him,
promised me such and such."
He scooped up a handful for me three times.
And he said once,
"I came to Abu Bakr and asked him,
but he did not give me anything.
Then I came to him, and he did not give me anything.
Then I came to him a third time,
and I said,
'I asked you, and you did not give me anything.
Then I asked you, and you did not give me anything.
Then I asked you, and you did not give me anything.
Either you give me,
or you are being stingy with me.'"
He said,
"I said, 'You are being stingy with me.'"
In one narration:
"And what disease is more severe than stinginess?"
He said this three times.
"I did not withhold from you at any time
except that I intended to give you."
Jabir also reported:
He scooped up a handful for me and said,
"Count it."
I found it to be five hundred.
"Take twice as much."
In one narration:
"He counted five hundred into my hand,
then five hundred,
then five hundred."
Commentary on the hadith:
"Wealth from Bahrain":
Meaning the jizya wealth.
The governor of Bahrain appointed by the Prophet, peace and blessings of Allah be upon him,
was al-'Ala' ibn al-Hadrami, may Allah be pleased with him.
"I would have given you this, and this, and this":
Meaning he filled his palms three times.
"Passed away" means died.
"Promised" means he made a promise.
"He scooped up":
A handful is the amount held in the palm.
It is the capacity of both palms.
"I asked":
Meaning I requested wealth.
"You are being stingy with me":
Meaning you are being accused of stinginess from my perspective.
The intended meaning is: "You are not giving to me."
"I did not withhold from you":
Meaning from the gift.
"Except that I intended":
Meaning I was determined to do so.
"Count it":
From counting,
which is enumeration.
"Take twice as much":
Meaning one thousand five hundred.
Abu Bakr, may Allah be pleased with him, had delayed the gift due to his preoccupation.
"More severe":
Meaning the most severe disease.
From the benefits of the hadith:
It is derived from the hadith
the acceptance of the report of a single narrator.
It also shows the recommendation of fulfilling a promise.
It also shows the commendability of generosity in giving,
by avoiding excessive strictness in verification.
Chapter: Debt.
Abu Hurayrah, may Allah be pleased with him, reported
that the Messenger of Allah, peace and blessings of Allah be upon him,
would have a deceased man brought to him
who had a debt upon him.
He would ask,
"Has he left anything to cover his debt?"
If it was reported that he had left enough to cover his debt, he would pray over him.
Otherwise, he would say to the Muslims,
"Pray over your companion."
When Allah granted him the conquests,
he said,
"I am closer to the believers than their own selves."
In one narration:
"There is no believer except that I am closer to him in this world and the Hereafter.
So whoever among the believers dies and leaves a debt, I am responsible for its repayment.
And whoever leaves wealth, it is for his heirs."
In one narration:
"And whoever leaves dependents, they are our responsibility."
In one narration:
"Let his agnatic heirs inherit from him, whoever they may be.
And whoever leaves a debt or a burden,
let him come to me, for I am his guardian."
Commentary on the hadith:
"Brought" means he was brought forward.
"Deceased" means the dead person.
"He would ask" means the Messenger of Allah, peace and blessings of Allah be upon him.
"Has he left anything to cover his debt?"
Meaning an amount exceeding the costs of his burial preparations.
"If it was reported" means if they informed him.
"Enough to cover":
Meaning that which settles a debt.
"I am closer to the believers than their own selves":
Because he, peace and blessings of Allah be upon him,
offered them such counsel, compassion, and kindness
that he was the most merciful of all creation.
Thus, the Messenger of Allah, peace and blessings of Allah be upon him,
is the greatest of all creation in his favor upon them, more than anyone else.
"Burden" means dependents.
From the benefits of the hadith:
It is derived from the hadith
the encouragement to pay off debts during one's lifetime.
The hadith also indicates that the repayment of debt
comes from the estate before the distribution of inheritance.
Book of Agency.
Agency is the delegation of a matter and the authority to act to another.
Chapter: The agency of a partner for his partner in division and other matters.
'Uqbah ibn 'Amir, may Allah be pleased with him, reported
that the Messenger of Allah, peace and blessings of Allah be upon him,
gave him sheep to distribute among his Companions as sacrifices.
A young goat remained, according to one narration.
It became a one-year-old goat for 'Uqbah.
He mentioned this to the Messenger of Allah, peace and blessings of Allah be upon him,
who said, "Sacrifice it yourself."
Commentary on the hadith:
"Distribute" means to divide.
A young goat is one of the young of goats that has become strong.
From the benefits of the hadith:
It is derived from the hadith the legitimacy of the sacrifice.
It also shows the permissibility of sacrificing a one-year-old goat.
Because the young goat is one of the offspring of goats.
Chapter: If a Muslim appoints a belligerent non-Muslim as an agent in the land of war or in the land of Islam, it is permissible.
'Abd al-Rahman ibn 'Awf, may Allah be pleased with him, said:
I wrote a contract with Umayyah ibn Khalaf
that he would protect my property in Makkah,
and I would protect his property in Madinah.
When I mentioned "The Merciful" (al-Rahman),
he said, "I do not know al-Rahman.
Write to me using the name you used in the days of ignorance."
So I wrote, "Abd 'Amr."
When the day of Badr came,
I went out to a mountain to protect him when the people were asleep.
Bilal saw him.
He went out until he stood before a group of the Ansar
and said, "Umayyah ibn Khalaf! May I not be saved if Umayyah is saved!"
A group of the Ansar went out with him in pursuit of us.
When I feared they would catch up to us,
I left his son behind to distract them, and they killed him.
Then they refused to stop until they followed us.
He was a heavy man.
When they caught up to us,
I said to him, "Kneel."
So he knelt.
I threw myself over him to protect him,
but they struck him with their swords from beneath me until they killed him.
One of them hit my leg with his sword.
'Abd al-Rahman ibn 'Awf used to show us that scar on the back of his foot.
Commentary on the hadith:
"I wrote a contract" means I made a covenant and wrote a document for it.
"My property":
"Property" (al-saghiyah)
refers to a person's special interests, including wealth, family, entourage, and followers.
"Day of Badr":
Meaning the Battle of Badr.
"To protect him":
Meaning to guard him.
"Saw him":
Meaning he caught sight of him.
"May I not be saved if Umayyah is saved":
He said that
because Umayyah used to torture Bilal, may Allah be pleased with him, in Makkah severely.
"Group":
Meaning a party.
"In pursuit of us":
Meaning: they are searching for us.
He left behind.
Meaning: he left behind us.
He has a build.
Meaning: Ibn Umayyah.
His name is ‘Ali.
He was a heavy-set man.
Meaning: Umayyah was a large man.
He knelt down.
Meaning: he sat.
To protect him.
Meaning: to defend him and save him from being killed.
They pierced through.
Meaning: they thrust their swords through him until they reached him.
And they stabbed him with them.
From the benefits of the hadith:
And taking retribution from the oppressor.
Chapter: If a shepherd or an agent sees a sheep dying,
Or something that is about to spoil,
He may slaughter it and rectify what is feared to be lost.
On the authority of Ka‘b Ibn Malik:
That they had sheep grazing at Sal‘.
A slave girl of ours saw one of our sheep dying,
So she broke a stone and slaughtered it with it.
He said to them:
"Do not eat until I ask the Prophet, peace be upon him."
Or he sent someone to the Prophet, peace be upon him, to ask him.
And he asked the Prophet, peace be upon him, about that.
Or he sent [someone].
So he commanded him to eat it.
Commentary on the hadith:
At Sal‘:
It is a small mountain in Madinah.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of slaughtering an animal that is on the verge of death.
It contains the legitimacy of sending someone to ask and receive an answer.
The hadith indicates the preservation of wealth from being lost.
It shows the validity of an agent's actions,
In matters that result in the benefit of the principal.
Chapter:
The agency of those present and absent is permissible.
On the authority of Abu Hurayrah, may Allah be pleased with him:
That a man demanded payment of a debt from the Messenger of Allah, peace be upon him,
And he was harsh with him.
His Companions intended to harm him.
He said:
"Leave him,
For the one who has a right has a claim."
And they bought a camel for him and gave it to him.
In one narration:
"Give him one of the same age as his."
They said:
"We cannot find anything except better than his age."
He said:
"Buy it and give it to him,
For the best of you is the best of you in repayment."
In one narration:
He said:
"You have fulfilled my right, may Allah fulfill yours."
Commentary on the hadith:
"The witness" means the one present.
"Demanded payment":
Meaning he requested that he fulfill what was owed to him.
"He was harsh with him":
Meaning he was stern in his demand.
"They intended to harm him":
Meaning they intended to hurt him.
"Leave him":
Meaning let him be.
"For the one who has a right has a claim":
Meaning the intensity of the demand and the strength of the argument.
"We cannot find anything except better than his age":
Meaning they found a camel that was of an age,
Older than the age of the camel that was owed.
"The best of you":
Meaning the most excellent of you.
"The best of you in repayment":
Meaning for the debt.
"You have fulfilled my right":
Meaning you have given me my right in full.
From the benefits of the hadith:
It is derived from the hadith:
That whoever harms the ruler with harshness and the like,
His companions may rebuke him and disapprove of him,
Even if the ruler does not command them to do so.
It contains the legitimacy of appointing an agent for those present and capable.
It contains the permissibility of taking a debt.
It contains the permissibility of borrowing an animal.
It contains that the Imam may borrow on behalf of the poor against the zakat,
And for other Muslims against the public treasury (Bayt al-Mal).
Chapter: If one gives something as a gift to an agent or an intercessor of a people, it is permissible.
On the authority of Marwan Ibn al-Hakam,
And al-Miswar Ibn Makhramah:
That the Prophet, peace be upon him,
Said when the delegation of Hawazin came to him as Muslims:
They asked him to return their wealth and their captives to them.
He said to them:
"I have with me those whom you see.
The most beloved speech to me is the most truthful.
So choose one of the two groups:
Either the captives or the wealth."
"I had waited."
The Prophet, peace be upon him,
Had waited for them for ten-odd nights,
When he returned from al-Ta'if.
When it became clear to them that the Prophet, peace be upon him,
Would not return to them anything but one of the two groups,
They said:
"We choose our captives."
So he stood among the Muslims,
And praised Allah as He deserves,
Then said:
"To proceed:
These brothers of yours have come to us repentant.
I have decided to return their captives to them.
Whoever among you likes to do so willingly, let him do it.
And whoever likes to keep his share,
Until we give it to him from the first spoils Allah grants us,
Let him do so."
The people said:
"We do so willingly, O Messenger of Allah."
He said to them:
"We do not know who among you has consented to this,
And who has not.
So return until your representatives report your decision to us."
The people returned,
And their representatives spoke to them,
Then they returned to the Prophet, peace be upon him,
And informed him that they had consented and agreed.
Commentary on the hadith:
The delegation of Hawazin.
The delegation:
A group that visits leaders for a visit and to request a gift.
The delegation of Hawazin came after the battle of Hawazin on the day of Hunayn.
It was after the conquest in the eighth year of the Hijrah.
"Return":
Meaning give back.
"I waited":
Meaning I delayed.
"Returned":
Meaning he came back.
"It became clear to them":
Meaning it appeared to them.
"To do so willingly":
Meaning to return the captives for free with his own consent and a willing heart.
"Keep his share":
Meaning his portion of the captives.
"What Allah grants us":
The Fay':
It is what the Muslims obtain from the wealth of the disbelievers without war or jihad.
"We do not know":
Meaning we do not have knowledge.
"Until it is reported to us":
Meaning until he informs us.
"Your representatives":
The representative (al-‘arif):
He is the one in charge of the affairs of the tribe or town, managing their matters.
He reports their condition and needs to the leader.
From the benefits of the hadith:
It is derived from the hadith:
That the spoils of war are only owned by the victors through distribution.
It contains that a promise of compensation for an unknown period is permissible.
Since it is not known when Allah, the Almighty, will grant them spoils.
It contains that it is permissible for the Imam, if the people of war come to him as Muslims after he has taken their wealth and families,
To return them to them if he sees a benefit in that.
It contains the acceptance of the report of a single narrator.
The hadith indicates that the wealth of a Muslim is not lawful except with his willing consent.