In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents
An Abridgment of Sahih al-Bukhari.
Chapter:
Should wine jars be broken,
or leather wineskins torn?
And if someone smashes an idol, a cross, a tambour (lute),
or anything whose wood cannot be lawfully used.
On the authority of Salamah ibn al-Akwa', who said:
We set out with the Messenger of Allah (peace and blessings of Allah be upon him) toward Khaybar,
and we marched through the night.
A man among the group said to 'Amir ibn al-Akwa',
"Will you not let us hear some of your verses?"
He said:
And 'Amir was a poet.
So he dismounted and began chanting camel-driver verses for the people, reciting:
"O Allah! Were it not for You, we would not have been guided,
(in another narration:
'By Allah! Were it not for You, we would not have been guided,')
nor would we have given charity, nor offered prayer.
So forgive—may we be ransomed for You—what we have acquired!
(in another narration:
'So forgive—may we be ransomed for You—what we have left behind!')
And make our feet firm when we confront the enemy,
and cast down tranquility upon us!
Indeed, whenever an outcry is raised against us, we rush forward,
while with their screams, they have sought support against us."
The Messenger of Allah (peace be upon him) said:
"Who is this driver?"
They replied, "'Amir ibn al-Akwa'."
He said, "May Allah have mercy on him."
Thereupon, a man from among the group said,
"Martyrdom has become certain for him, O Prophet of Allah!
Would that you had let us enjoy his companionship longer!"
He said:
We then reached Khaybar and besieged them,
until severe hunger afflicted us.
Thereafter, Allah granted them victory over it.
On the evening of the day victory was granted to them,
the people kindled many fires.
The Messenger of Allah (peace be upon him) asked,
"What are these fires?
Over what are you kindling them?"
They replied, "Over meat."
He asked, "Over what kind of meat?"
They said, "Over the meat of domestic donkeys."
The Messenger of Allah (peace be upon him) said:
"Spill it out and smash them."
A man said,
"O Messenger of Allah,
or may we spill it out and wash them?"
He said,
"Or that."
(In another narration:
"Wash them.")
When the two armies drew up in battle lines,
'Amir's sword was somewhat short.
He thrust it forward toward a Jewish fighter to strike him,
but the blade's tip rebounded,
striking 'Amir's own knee, which led to his death.
When they returned,
Salamah said:
The Messenger of Allah (peace be upon him) saw that I looked pale,
so he said to me,
"What is the matter with you?"
I said,
"May my father and mother be ransomed for you!
They claim that 'Amir's deeds have come to naught."
He asked,
"Who said that?"
I replied,
"So-and-so, so-and-so, and so-and-so said it,
as well as Usayd ibn al-Hudayr al-Ansari."
The Messenger of Allah (peace be upon him) said:
"Whoever said that has lied!
Indeed, he shall have a double reward."
And he joined two of his fingers, saying,
"He was truly a striver, a mujahid!"
(In another narration:
"And what death could add more to his reward?
Few Arabs were raised in it who were his equal!")
(In another narration:
"who walked on it his equal!")
Commentary on the Hadith:
"Al-Dinan" refers to large earthen storage jugs and clay jars.
"Tukharraq" means pierced and torn open.
"Al-Ziqaq" are leather waterskins.
"Tanburah" (or tunbur) is a well-known musical instrument.
"Min hunayhatik":
"Al-hanah" is a metonymy for an indistinct thing,
and what is meant by "hunayhat" here
is short metric verses (urjuzah).
The meaning is:
he began and set forth.
"Nahdu":
"Al-hida'"
is singing to urge and drive camels onward.
"Muqtafina"
means what we have committed or earned.
"And make our feet firm when we confront the enemy"
means: we ask You for steadfastness upon meeting the foe.
"And cast down tranquility upon us"
means: send down upon us inner peace and mercy.
"Whenever an outcry is raised against us, we rush forward"
means: whenever we are summoned to battle or to the truth, we answer and come forth.
"While with their screams, they have sought support against us"
means: they attacked us relying on clamor and shouting, not on true bravery.
"A man" refers to 'Umar (may Allah be pleased with him).
"Wajabat"
means: Paradise has certainly been decreed for him through the blessing of your supplication for him.
It is also said
it means: martyrdom has been decreed for him through your prayer.
"Would that you had let us enjoy his companionship longer"
means: would that you had prayed for his survival among us,
so that we might benefit from 'Amir,
referring to his courage.
"Makhmashah"
means: famine and severe hunger.
"Tuqidun"
means: you are lighting fires.
"Humur insiyyah"
are domestic donkeys that are accustomed to dwellings,
as "uns" (domesticity) is the opposite of wildness.
"Uhriquha"
means: pour out their contents upon the ground.
"And smash them"
refers to the cooking pots.
"Or that"
means: wash them instead of breaking them.
"When the people drew up in lines"
means: when the two opposing ranks faced each other for combat.
"He thrust it forward"
means: he took it and struck with it.
"Dhubab sayfih"
means: the tip of his sword.
"Qafalu"
means: they returned.
"Shahiban"
means: pale-faced with an altered complexion.
"His deeds have come to naught"
means: they were nullified and rejected.
"He was truly a striver (jahid)"
means: earnest and diligent in his endeavors,
undertaking immense hardship.
"A mujahid"
means: fighting against the enemies of Allah, Mighty and Majestic.
Key Benefits of the Hadith:
Derived from this hadith are:
An elucidation of the virtue of divine tranquility (sakinah),
and that it constitutes a complete blessing from Allah upon the servant
during times of adversity and terrors
wherein hearts are shaken with panic;
and that it is granted in proportion to the servant's knowledge of his Lord,
his trust in His true promise,
and according to his level of faith and courage.
It also contains evidence for the permissibility of reciting poetry and camel-driving chants during warfare,
and that this serves as a means of psychological warfare.
The hadith also establishes the legitimacy of praying for someone else to attain martyrdom.
It demonstrates the virtue of 'Umar (may Allah be pleased with him) and his deep discernment.
It affirms the permissibility of besieging the enemy.
It illustrates that all guidance lies in the Hands of Allah, Glorified and Exalted,
and the truly steadfast is only the one whom Allah makes firm.
The hadith indicates the lawfulness of wishing for someone's life to be prolonged.
It contains an indication of the permissibility of praying for a warrior on the battlefield,
when guarding one of the military frontlines,
with a prayer expressing safety and continued life,
owing to his crucial standing in the ranks of the Muslims.
Furthermore, the hadith serves as evidence for those who hold that the meat of domestic donkeys is impure,
since it contains the command to pour it out,
which conveys the strongest form of prohibition.
Donkey meat had been eaten prior to this incident.
It highlights an outstanding virtue of 'Amir ibn al-Akwa' (may Allah be pleased with him),
and that he receives a twofold reward.
It affirms the general principle that no individual is decisively judged to be in Paradise or the Fire,
except through explicit divine text.
On the authority of 'Abdullah ibn Mas'ud (may Allah be pleased with him), who said:
The Prophet (peace be upon him) entered Makkah,
and around the House were three hundred and sixty idols.
He began prodding them with a stick in his hand, saying:
“And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.” (17:81)
“And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.” (17:81)
"The truth has come, and falsehood can neither originate anything nor resurrect it."
Commentary on the Hadith:
"Nusub" are stones that the people of the Pre-Islamic Era of Ignorance used to erect for worship;
it is also said that they used to slaughter sacrifices upon them, turning them red with blood.
"Yat'anuha" means striking and jabbing them.
"The truth has come":
The truth is that which Allah revealed to His Messenger Muhammad (peace be upon him).
Thus, Allah commanded him to proclaim and declare:
The truth has arrived, against which nothing can stand!
"And falsehood perished" means it dissolved and vanished away.
Key Benefits of the Hadith:
Derived from this hadith are:
The legitimacy of destroying instruments of falsehood
and anything that serves solely in acts of disobedience,
until its recognizable form is obliterated.
It shows that falsehood exerts influence and gains currency only when unopposed by the truth;
yet once the truth arrives, falsehood disintegrates,
so that it is left entirely powerless.
The hadith also indicates that falsehood only gains ground during times
and places devoid of knowledge regarding Allah Almighty’s verses and clear proofs.
On the authority of 'A'ishah (may Allah be pleased with her), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) returned from a journey,
and I had covered a niche of mine with a thin woolen curtain adorned with images.
In another narration:
"and I had hung a patterned curtain containing images."
So he commanded me to remove it, and I took it down.
When the Messenger of Allah (peace be upon him) saw it,
he tore it down.
In another narration:
"His face altered in color,
then he took the curtain and tore it down,
and said:
'The people most severely punished on the Day of Resurrection
are those who emulate the creation of Allah.'"
In another narration:
"'...those who fashion these images.'"
She said:
"So we turned it into a cushion or two cushions."
In another narration:
"into two small pillows,
and they were kept in the house for him to sit upon."
Commentary on the hadith:
"Bi-qiram"
means: with a thin curtain.
"Sahwah"
is an alcove or niche in the wall in which things are placed.
"Tamathil"
means: images of animate beings possessing souls.
"Hatakahu"
means: he tore it apart.
"Yudahuna bi-khalqillah"
means: they vie with it,
likening themselves to Allah Almighty in fashioning such forms.
"Wisadah"
means: a pillow or cushion.
Among the benefits derived from the hadith:
It is inferred from the hadith
that if the depicted image is dismantled such that its limbs are severed,
its use becomes permissible.
It also indicates that all such images are prohibited,
whether three-dimensional figures or flat depictions,
whether found on a curtain, a carpet, the surface of a wall,
or anything else.
It demonstrates that wearing garments containing images is detestable, a fortiori.
It also demonstrates the legitimacy of destroying garments that contain images.
Chapter: One Who Fights in Defense of His Property
On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), who said:
I heard the Prophet (peace and blessings of Allah be upon him) say:
"Whoever is killed defending his property is a martyr."
Commentary on the hadith:
"Whoever is killed defending his property"
means: one who is slain while defending his possessions.
Among the benefits derived from the hadith:
It is inferred from the hadith
that it is permissible to repel an aggressor who wrongfully attempts to seize property,
whether that property is little or great.
The hadith also indicates that if the malicious aggressor is killed,
no blood money is owed for him, nor is there any legal retribution.
It also permits conferring the designation of martyr upon someone other than a casualty of the battlefield,
though this designation can only be established through explicit textual proof,
and the specialized rulings governing battlefield martyrs do not apply to him.
Chapter: If One Breaks a Bowl or an Item Belonging to Another
On the authority of Anas, who said:
The Prophet (peace and blessings of Allah be upon him) was in the home of one of his wives,
when one of the Mothers of the Believers sent over a bowl containing food.
The wife in whose house the Prophet (peace be upon him) was struck the servant's hand,
and the bowl fell and shattered.
Thereupon, the Prophet (peace be upon him) gathered the broken pieces of the bowl
and began collecting into them the food that had been in it,
while saying:
"Your mother felt jealous."
In another narration:
"Eat!"
He then detained the servant until a bowl was brought from the wife in whose house he was,
and gave the intact bowl to the wife whose bowl had been broken,
in another narration:
"the large dish"
in all occurrences,
and he kept the broken one in the house of the one who broke it.
Commentary on the hadith:
"One of his wives" refers to 'A'ishah (may Allah be pleased with her).
"One of the Mothers of the Believers" refers to Zaynab (may Allah be pleased with her).
"Bi-sahfah":
A sahfah is a serving dish large enough to satisfy five people,
whereas a qas'ah satisfies ten.
"Fa-infalaqat"
means: it fractured and broke.
"Filaq al-sahfah"
means: its broken pieces.
"Gharat"
means: her jealousy was stirred.
"Habasa al-khadim"
means: he made the servant wait.
"Fa-dafa'a"
means: he handed over.
"Amsaka"
means: he retained.
Among the benefits derived from the hadith:
It is inferred from the hadith
that it is recommended to treat women gently and show forbearance,
and to extend full excuse to a woman in a state of jealousy.
The hadith indicates that a jealous woman is not held strictly accountable for what she does under such influence,
because in that state her rational faculty is clouded by the intense anger stirred by jealousy.
It also demonstrates the legitimacy of imposing financial compensation for damaged property,
and that whoever destroys another person's property must make restitution for it.
The Book of Partnerships
Partnership:
A contract between two or more parties to collaborate through labor or capital.
Chapter: Sharing in Food, Pooled Travel Expenses (Nahd), and Goods
On the authority of Jabir Ibn 'Abdillah (may Allah be pleased with them both), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) dispatched an expedition toward the coast,
appointing Abu 'Ubaydah Ibn al-Jarrah as their commander, and they numbered three hundred.
In another narration:
"...to intercept a caravan of Quraysh."
We stayed by the coast for half a month,
and we were struck by severe hunger
to the point that we ate fallen leaves (khabat),
so that force came to be called the Army of the Fallen Leaves,
and I was among them.
We had set out—
in another narration:
"carrying our provisions upon our shoulders—
until, when we were along the way, the provisions ran out."
Abu 'Ubaydah then commanded that all the provisions of the army be gathered,
so everything was collected,
amounting to two provisions bags of dates.
He would ration it to us little by little each day
until it was depleted,
and nothing reached each of us except a single date per day.
I said:
"And what good is a single date?"
He replied:
"We truly felt its loss when it was all gone!"
He said:
Then we reached the sea,
and suddenly there was a massive sea creature like a small hill!
That army ate from it for eighteen nights;
in another narration:
"so we ate from it for half a month,
and we rubbed our bodies with its fat until our strength returned to us."
Abu 'Ubaydah then ordered two of its ribs to be stood upright,
then he ordered a mount to be saddled,
and it passed beneath them without touching either of them.
In another narration,
Jabir said:
A man among the company slaughtered three camels,
then slaughtered three camels,
then slaughtered three camels,
whereupon Abu 'Ubaydah forbade him.
In another narration,
Abu 'Ubaydah said:
"Eat!"
And when we arrived in Medina,
we mentioned that to the Prophet (peace be upon him),
and he said:
"Eat of it;
it was sustenance that Allah brought forth for you.
Give us some to eat if you have any left with you."
So one of them brought him some of it, and he ate it.
Commentary on the hadith:
"Al-Nahd"
is the pooling of travel expenses among companions and mixing them together.
"'Urud" refers to goods and commodities.
"The Messenger of Allah (peace be upon him) dispatched an expedition":
this expedition took place in the month of Rajab
in the eighth year of the Hijrah.
"Toward the coast"
means: in the direction of the seashore.
"Fa-ammara"
means: he appointed him as their commander.
"Faniya al-zad"
means: it diminished and approached total depletion.
"Al-Mizwad"
is a bag or pouch in which travel provisions are kept.
"Yaqutuna"
means: he nourished and fed us.
"And what good is a single date?":
what is meant is:
a single date cannot satisfy hunger.
"We truly felt its loss when it was all gone":
that is, its absence had a severe, painful impact upon us,
and we deeply regretted its end.
"Intahayna"
means: we arrived.
"Mithl al-zarib"
means: like a small mountain or hill.
"Bi-rahilah":
a rahilah is a riding camel.
"Al-Khabat"
refers to shaken tree leaves.
"Wadakuhu"
means: its rendered fat and grease.
"Jaza'ir":
jazur refers to a camel slaughtered for meat.
Among the benefits derived from the hadith:
Lessons drawn from the hadith:
The leader may distribute provisions equitably among the people,
while residing in town, whether for compensation or otherwise,
just as he did while traveling.
The hadith also demonstrates the profound faith and reliance upon Allah of the Companions (may Allah be pleased with them).
It highlights the virtue of Abu 'Ubaydah (may Allah be pleased with him).
It affirms the legitimacy of appointing an emir with specific authority during travel,
to oversee the people's affairs and manage their needs.
It establishes the obligation of obeying the emir in what is right.
It shows that reliance upon Allah does not negate taking the necessary practical means.
It indicates the permissibility of eating floating fish cast ashore by the sea.
It also demonstrates the virtue of contentment and accepting the decree of Allah.
On the authority of Salamah (may Allah be pleased with him), who said:
The people's provisions dwindled and they fell into severe poverty,
so they came to the Prophet (peace and blessings of Allah be upon him) asking to slaughter their camels,
and he granted them permission.
Then 'Umar met them,
and they informed him,
so he said:
"How will you survive after your camels are gone?"
He then went in to the Prophet (peace be upon him) and said:
"O Messenger of Allah, how will they survive after their camels are gone?"
Thereupon the Messenger of Allah (peace be upon him) said:
"Call among the people to bring whatever surplus provisions they have."
So a leather sheet was spread out for that purpose,
and they placed their provisions upon it.
Then the Messenger of Allah (peace be upon him) stood up,
supplicated, and invoked blessings upon it.
He then called them to bring their vessels,
and the people scooped up food until they had filled them all.
Then the Messenger of Allah (peace be upon him) said:
"I bear witness that there is no god but Allah,
and that I am the Messenger of Allah."
Commentary on the hadith:
"Dwindled" (khaffat) means grew scarce.
"Fell into severe poverty" (amlaqu) means they became destitute.
"To slaughter their camels"
means they came seeking his permission to slaughter their mounts.
"How will you survive after your camels are gone?"
meaning: after slaughtering them.
He was pointing out that peril is most likely to overtake a traveler on foot
when he slaughters his riding mount.
"Surplus provisions"
refers to whatever remained of their stored food.
"A leather sheet" (nit')
refers to a tanned hide spread on the ground.
"And invoked blessings upon it"
means he prayed for barakah,
and for the abundance and endurance of good.
"The people scooped up"
means they gathered it in handfuls with their hands.
Benefits of the hadith:
From this hadith it is derived
that among the miracles of the Prophet (peace be upon him)
was the multiplication of food.
It demonstrates the virtue and sharp insight of 'Umar (may Allah be pleased with him).
It shows the desirability of offering sincere counsel and initiating advice.
The hadith also serves as proof for those who hold
that it is permissible for the leader during times of inflation and hardship
to compel the wealthy to contribute what he deems appropriate
for the public welfare.
It indicates the desirability of adopting the advice of a sincere counselor
when a superior and more prudent course becomes evident,
thereby setting aside the initial resolve.
On the authority of Rafi' ibn Khadij (may Allah be pleased with him), who said:
We used to pray the 'Asr prayer with the Prophet (peace be upon him),
after which a camel would be slaughtered
and divided into ten portions,
and we would eat cooked meat before the sun set.
Commentary on the hadith:
"Jazur" refers to a camel.
"Cooked meat" (lahman nadijan)
means thoroughly cooked and done.
Benefits of the hadith:
The hadith clarifies the timing of the 'Asr prayer.
It indicates the merit of hastening to pray at the beginning of its time.
It shows leniency in dividing meat without using scales,
because it falls under the category of mutual benevolence,
and it is designated for immediate consumption.
On the authority of Abu Musa, who said
that the Prophet (peace be upon him) said:
"When the Ash'aris run short of provisions during a military expedition,
or the food of their families runs low in Medina,
they gather all that they have in a single cloth,
and then divide it among themselves in a single vessel
equally;
so they are of me, and I am of them."
Commentary on the hadith:
"The Ash'aris"
are an Arab tribe from Yemen.
"Run short of provisions" (armalu)
means their provisions are exhausted and they are in need of food.
Benefits of the hadith:
From this hadith it is derived
that there is a great virtue established for the Ash'aris.
It highlights the virtue of altruism and supporting one's brothers.
Chapter: The Distribution of Sheep.
On the authority of Rafi' ibn Khadij, who said:
We were with the Prophet (peace be upon him)
at Dhu al-Hulayfah,
when hunger afflicted the people.
They captured camels and sheep as spoils.
He said:
The Prophet (peace be upon him) happened to be
at the rear of the army,
so they acted hastily,
slaughtered the animals, and set up the cooking pots.
But the Prophet (peace be upon him) ordered
that the pots be overturned.
Then he divided the spoils, equating ten sheep to one camel.
Then a camel bolted,
and they pursued it, but it exhausted them.
There were only a few horses among the people,
so a man among them shot it with an arrow,
and Allah brought it to a halt.
Then the Prophet said:
"Indeed, among these beasts
are some that bolt like wild animals;
so whichever of them overpowers you—"
—in another narration:
"whichever of them bolts from you—"
—and in another narration:
"whichever of them acts like this—
then treat it in this manner:"
"treat it in this manner."
Then Rafi' said:
"We expect—
or we fear—an encounter with the enemy tomorrow,
and we have no slaughtering knives;
shall we slaughter with sharpened reeds?"
He said—
in another narration:
"Hurry, or slaughter swiftly;
whatever causes the blood to flow and over which the name of Allah is mentioned,
eat of it,
excluding teeth and claws;
and I will inform you of the reason for that:
as for the tooth, it is a bone,
and as for the claw,
it is the slaughtering tool of the Abyssinians."
Commentary on the hadith:
"At Dhu al-Hulayfah":
it is the location in Tihamah near Dhat 'Irq,
though it is also said to be
the well-known miqat.
"At the rear of the army"
means bringing up their rearguard.
"And set up the cooking pots"
is a metonymy for cooking.
"Overturned"
means they were tipped over
and their contents spilled out.
"Equating"
means calculating their relative value at that time.
"Bolted"
means it shied away and fled wildly.
"Exhausted them"
means it wore them out and eluded them.
"Brought it to a halt"
means stopped it in its tracks.
"These beasts"
refers to domesticated animals.
"Bolt like wild animals"
means they flee from humans and become feral.
"Whichever of them overpowers you"
refers to any that escapes and bolts away.
"Then treat it
in this manner"
means shoot it with an arrow.
"We expect" means we fear.
"Muda" refers to knives.
"With reeds"
means using their sharp split edges.
"Causes the blood to flow" means pours it out
and lets it stream freely.
"And I will inform you of the reason for that"
means: I will clarify the underlying legal cause for you
regarding that prohibition.
"The slaughtering tool of the Abyssinians":
this refers to their slitting the throats of slaughtered animals
with their fingernails,
using them in place of the knife
that Muslims use.
Benefits
of the hadith:
It is derived from the hadith
that it is impermissible to consume any of the war booty
prior to its official distribution.
It indicates the permissibility of dividing sheep, cattle,
and camels without an exact individual
monetary appraisal.
It establishes the validity of emergency slaughter for runaway animals.
The hadith also serves as evidence
for those who permit penal discipline (ta'zir)
through the destruction of property.
Chapter: The Valuation of Shared Property
Between Partners at a Fair
and Just Price.
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both,
that the Messenger of Allah,
peace and blessings of Allah be upon him,
said:
"Whoever manumits his share in a slave,
— and in another narration:
'Whoever manumits a part of his slave,'
or 'a share,'
or he said, 'a portion,' —
and he possesses sufficient wealth
that reaches the full value of the slave
— in another narration:
'and if he is financially well-off' —
the slave shall be appraised for him at a fair value,
and he shall give his co-owners
their respective shares, and the slave will thereby
be completely freed on his account.
Otherwise, only that portion of him is emancipated
which he freed."
Commentary on the hadith:
"A share," that is,
"in a slave,"
which encompasses both male and female slaves.
"Reaches,"
meaning is equivalent to and amounts to.
"A fair value":
what is intended is that he should be appraised
as being entirely enslaved,
without reducing his valuation due to the defect of partial freedom.
Among the points of benefit
of the hadith:
it is derived from the hadith
that there is strong encouragement toward manumission and the freeing of slaves.
It also indicates that if there enters
into a slave a portion of freedom,
Allah, Exalted and Glorified, has legislated
the release of the remainder.
It also demonstrates that if a co-owner acts
regarding property that cannot be physically partitioned
in a manner that terminates
ownership, he must guarantee the financial share
of his partner.
On the authority of Abu Hurayrah, may Allah be pleased with him,
from the Prophet, peace and blessings of Allah be upon him,
who said:
"Whoever manumits a small share
in his slave
— in another narration: 'manumits
a share or a small portion' —
then the responsibility of completely emancipating him rests upon his own wealth.
In another narration:
he is completely freed if the man
possesses wealth;
but if he has no wealth,
the slave is appraised at a fair
valuation, and then
he is asked to earn and pay off the rest, without being overburdened."
Commentary on
the hadith:
"A small share" (shaqis), meaning a portion.
"The responsibility of completely emancipating him rests upon him":
meaning he is obligated to pay
the value of the remaining part from his own wealth,
so that the slave is entirely released from bondage.
"He is asked to earn and pay off" (istas'a):
meaning he works and earns to pay his other master.
"Without being overburdened"
meaning without
being subjected to excessive demands in his earning,
nor treated with harshness.
Among the points of benefit of the hadith:
it is derived from the hadith
that it is legitimate to appraise
financial assets.
And it provides guidance toward showing gentleness
to the contracted slave who is purchasing his freedom.