WEBVTT

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In the name of Allah, the Most Gracious, the Most 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: A Woman Appointing an Agent for Marriage

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On the authority of Sahl Ibn Sa'd

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that a woman came to the Messenger of Allah, peace and blessings of Allah be upon him,

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and said,

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"O Messenger of Allah,

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I have come to offer myself to you."

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In one narration:

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"She offered herself to Allah and His Messenger, peace be upon him."

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In another narration:

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A woman stood up and said,

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"O Messenger of Allah,

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she has offered herself to you,

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so decide regarding her as you see fit."

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He did not answer her anything.

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[He did this] three times.

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The Messenger of Allah, peace be upon him, looked at her,

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casting his gaze up and down over her.

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Then he lowered his head.

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In one narration:

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He said,

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"I have no need for women today."

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When the woman saw that he had not decided anything regarding her, she sat down.

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A man from his Companions stood up and said,

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"O Messenger of Allah,

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if you have no need for her,

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then marry her to me."

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He said,

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"Do you have anything?"

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In one narration:

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"To give her as a dowry?"

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He said,

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"No, by Allah, O Messenger of Allah."

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He said,

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"Go to your family and see if you can find anything."

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He went, then returned and said,

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"No, by Allah, O Messenger of Allah,

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I did not find anything."

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In one narration:

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"Give her a garment."

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He said,

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"I do not have one."

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He said,

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"Look, even if it is a ring of iron."

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He went, then returned and said,

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"No, by Allah, O Messenger of Allah,

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not even a ring of iron.

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But here is my lower garment (izar)."

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Sahl said,

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"He had no upper garment (rida')."

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"So she may have half of it."

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The Messenger of Allah, peace be upon him, said,

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"What would she do with your lower garment?

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If you wear it, she will have nothing of it,

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and if she wears it, you will have nothing."

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The man sat until his sitting became long.

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Then he stood up.

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The Messenger of Allah, peace be upon him, saw him turning away,

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so he ordered that he be called back.

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When he came,

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he said,

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"What do you have of the Qur'an?"

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He said,

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"I have such-and-such surah and such-and-such surah,"

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and he counted them.

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He said,

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"Do you recite them by heart?"

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He said, "Yes."

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He said,

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"Go, for I have given her to you in marriage."

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In one narration:

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"We have given her to you in marriage."

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In one narration:

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"I have married her to you."

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In one narration:

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"We have married her to you."

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In one narration:

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"I have given you her hand in marriage"

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for what you have of the Qur'an.

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Commentary on the hadith:

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It is said she was Khawlah Bint Hakim,

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and it is said it was someone else.

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"To offer myself to you"

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means for the purpose of marriage.

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"Casting his gaze up and down over her"

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means he raised it,

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"and down"

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means he lowered it.

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The intent is:

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he looked at her upper and lower parts.

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"Lowered his head"

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means he bowed it.

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"Did not decide"

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means he did not judge or finalize the decision regarding her.

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"Need"

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The intent of need here is:

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marriage.

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"Do you have anything?"

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means to give her as a dowry.

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"Look"

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means search.

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"Even if it is a ring of iron"

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is by way of exaggeration to show the minimum.

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"My lower garment (izar)"

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The izar

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is a garment that covers the lower half of the body.

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"Upper garment (rida')"

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The rida'

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is a garment that covers the upper half of the body.

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"Until his sitting became long"

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means waiting.

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The intent is:

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boredom and despair entered his soul.

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"Turning away"

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means going away, turning his back.

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"What do you have of the Qur'an?"

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means what do you memorize of the Qur'an?

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"Counted them"

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means mentioned and named them.

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"Fara" (in the text)

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means he looked.

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"To give her as a dowry"

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means to give her as a dowry.

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"Give her a garment"

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means as a dowry for her.

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"Do you recite them by heart?"

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means from your memory, not from looking [at a text].

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"I have given her to you"

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means I have married her to you.

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"For what you have of the Qur'an"

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means as a dowry for her.

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From the benefits of the hadith:

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It is understood from the hadith:

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The permissibility of a woman offering herself to the Prophet, peace be upon him,

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and this is one of his specific characteristics, peace be upon him.

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And among the specific characteristics of the Prophet, peace be upon him, also

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is that it is permissible for him to take whomever he wishes from those who offered themselves to him without a dowry.

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The hadith is an argument for those who say

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that marriage is contracted with the word "gift" (hibah).

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It contains the legitimacy of a woman offering herself to a righteous man to marry her.

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It contains that there is no harm in proposing to someone who offered herself to another

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if the one offered to has explicitly refused,

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or if it is understood from the context of the situation.

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It contains the recommendation of specifying the dowry,

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because it is more effective in ending disputes and more beneficial for the woman.

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It contains the permissibility of a guardian or a ruler marrying off a woman to a man of limited means if she is satisfied with him.

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It contains the permissibility of wearing an iron ring.

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It contains the permissibility of looking at the woman one intends to marry, repeating the look, and contemplating her beauty.

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It contains the permissibility of marrying off a woman without asking

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whether she is in her waiting period (iddah) or not.

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The hadith contains an indication of the permissibility of taking payment for teaching the Qur'an.

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It contains that a gift does not enter the possession of the recipient except by acceptance.

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It contains the permissibility of swearing an oath without being asked to do so.

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It contains that there is no limit to the minimum of the dowry.

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And it provides guidance toward not being excessive in dowries.

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The hadith indicates that wealth is not a consideration in the matter of compatibility (kafa'ah).

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The hadith contains that everything for which it is permissible to take a wage can be a dowry.

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It contains that it is recommended for one who is asked for a need that he cannot fulfill

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to remain silent in a way that the requester understands,

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and not to shame him by refusing,

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unless understanding cannot be reached except by an explicit refusal,

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in which case he should be explicit.

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It contains the recommendation of hastening the dowry and delivering it to the wife.

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Chapter: If one appoints an agent and the agent leaves something out, but the principal approves it, it is valid.

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And if he lends it for a specified term, it is valid.

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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The Messenger of Allah, peace be upon him, appointed me to guard the zakat of Ramadan.

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Someone came and began to scoop up some of the food.

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I seized him and said,

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"By Allah, I will report you to the Messenger of Allah, peace be upon him."

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He said, "I am in need and have a family,

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and I have a pressing need."

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He said,

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"So I let him go."

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The Prophet, peace be upon him, said,

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"O Abu Hurayrah,

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what did your prisoner do last night?"

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He said,

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"I said, 'O Messenger of Allah,

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he complained of a pressing need and a family,

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so I had mercy on him and let him go.'"

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He said,

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"Indeed, he lied to you,

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and he will return."

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I knew that he would return because of the words of the Messenger of Allah, peace be upon him,

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that he would return.

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So I lay in wait for him.

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He came and began to scoop up some of the food.

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I seized him

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and said,

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"I will report you to the Messenger of Allah, peace be upon him."

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He said,

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"Let me go, for I am in need and have a family;

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I will not return."

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I felt pity for him, so I let him go.

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When morning came,

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the Messenger of Allah, peace and blessings of Allah be upon him, said to me:

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"O Abu Hurayrah,

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what did your captive do?"

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I replied:

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"O Messenger of Allah,

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he complained of severe need and having dependents,

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so I felt pity for him and let him go."

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He said:

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"Indeed, he lied to you,

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and he will return."

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So I lay in wait for him a third time,

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and he came scooping up some food.

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I seized him

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and said:

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"I will certainly take you to the Messenger of Allah;

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this is the third and final time,

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as you claim you will not return,

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yet you keep coming back."

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He said:

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"Let me go, and I will teach you words

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by which Allah will benefit you."

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I asked, "What are they?"

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He said:

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"When you go to your bed,

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recite Ayat al-Kursi:

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﴾Allah—there is no deity except Him, the Ever-Living, the Sustainer of [all] existence﴿

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until you finish the verse.

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For there will always be a guardian from Allah over you,

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and no devil will approach you until morning."

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So I let him go.

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When morning came,

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the Messenger of Allah, peace and blessings of Allah be upon him, said to me:

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"What did your captive do last night?"

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I replied:

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"O Messenger of Allah,

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he claimed he would teach me words

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by which Allah would benefit me,

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so I let him go."

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He asked:

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"What are they?"

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I said:

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"He told me:

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'When you go to your bed,

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recite Ayat al-Kursi

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from the beginning until you finish the verse:

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﴾Allah—there is no deity except Him, the Ever-Living, the Sustainer of [all] existence﴿

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and he said to me:

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'There will always be a guardian from Allah over you,

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and no devil will approach you until morning.'"

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They were the most eager of all people for goodness.

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The Prophet, peace and blessings of Allah be upon him, said:

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"Indeed, he told you the truth,

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even though he is a habitual liar.

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Do you know whom you have been speaking with for the past three nights,

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O Abu Hurayrah?"

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I said, "No."

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He said:

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"That was a devil."

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Commentary on the hadith:

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"He entrusted me"

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meaning, he made me a guard to protect the zakat.

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"With the protection of the zakat of Ramadan"

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meaning, guarding the Sadaqat al-Fitr.

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"Then someone came to me"

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meaning, in the form of a man.

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"Scooping up some food"

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meaning, gathering the food with his hands

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and putting it into his container to take it.

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"I seized him"

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meaning, I caught him and held him.

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"I will certainly take you"

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meaning, I will take you to complain

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and bring you before the Messenger of Allah, peace and blessings of Allah be upon him,

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so that he may judge your case.

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"And I have dependents"

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meaning, I am burdened with the support of dependents.

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It has been said:

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that he only took it for poor families among the jinn.

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"And I have a severe need"

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meaning, I am a person in need and in extreme poverty.

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"So I let him go"

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meaning, I let him leave.

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"Last night"

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refers to the previous day.

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"I lay in wait for him"

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meaning, I watched for his arrival.

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"You claim"

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"You claim"

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meaning, you say.

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"You will not return"

00:12:34.830 --> 00:12:36.830
meaning, you will not return to stealing.

00:12:36.830 --> 00:12:38.899
"Yet you return"

00:12:38.899 --> 00:12:39.899
meaning, you come back.

00:12:39.899 --> 00:12:41.899
The intent is:

00:12:41.899 --> 00:12:43.899
to emphasize the devil's lying.

00:12:43.899 --> 00:12:45.990
"Let me go"

00:12:45.990 --> 00:12:47.990
meaning, leave me and clear my path.

00:12:47.990 --> 00:12:49.990
"By which Allah will benefit you"

00:12:49.990 --> 00:12:51.990
The aspect of the benefit:

00:12:51.990 --> 00:12:53.990
protection from the devils.

00:12:53.990 --> 00:12:55.990
"You go"

00:12:55.990 --> 00:12:58.059
meaning, you come to.

00:12:58.059 --> 00:13:00.059
﴾Allah—there is no deity except Him﴿

00:13:00.059 --> 00:13:03.059
meaning, there is no deity worshipped in truth except Him.

00:13:03.059 --> 00:13:05.059
"The Ever-Living"

00:13:05.059 --> 00:13:07.059
meaning, He who possesses perfect life.

00:13:07.059 --> 00:13:09.120
"The Sustainer"

00:13:09.120 --> 00:13:11.120
He is the One who exists by Himself

00:13:11.120 --> 00:13:13.220
and sustains all others.

00:13:13.220 --> 00:13:14.220
"Guardian"

00:13:14.220 --> 00:13:16.220
from protection and preservation.

00:13:16.220 --> 00:13:18.220
"So I let him go"

00:13:18.220 --> 00:13:20.220
meaning, I released him.

00:13:20.220 --> 00:13:21.220
"He claimed"

00:13:21.220 --> 00:13:23.220
meaning, he mentioned and said.

00:13:23.220 --> 00:13:24.220
"They were"

00:13:24.220 --> 00:13:27.220
meaning, the Companions, may Allah be pleased with them.

00:13:27.220 --> 00:13:29.220
"Even though he is a habitual liar"

00:13:29.220 --> 00:13:31.220
The intent:

00:13:31.220 --> 00:13:33.220
the essence of the devil is lying.

00:13:33.220 --> 00:13:35.250
So lying is a habit for him.

00:13:35.250 --> 00:13:37.250
"Whom you have been speaking with"

00:13:37.250 --> 00:13:39.250
meaning, whom you have been dialoguing and talking to.

00:13:39.250 --> 00:13:41.570
Among the benefits of

00:13:41.570 --> 00:13:44.429
the hadith:

00:13:44.429 --> 00:13:46.429
It is derived from the hadith:

00:13:46.429 --> 00:13:48.429
the permissibility of collecting Zakat al-Fitr

00:13:48.429 --> 00:13:50.429
before the night of Eid al-Fitr,

00:13:50.429 --> 00:13:52.429
and appointing someone to guard it,

00:13:52.429 --> 00:13:54.529
and distributing it.

00:13:54.529 --> 00:13:56.529
It also contains the permissibility of seeing a devil

00:13:56.529 --> 00:13:58.529
in the form of a human or otherwise.

00:13:58.529 --> 00:14:00.529
It also shows that it is possible for the jinn

00:14:00.529 --> 00:14:02.529
to speak the language of humans,

00:14:02.529 --> 00:14:04.529
and their tongue.

00:14:04.529 --> 00:14:06.529
It also shows that the jinn

00:14:06.529 --> 00:14:08.529
eat and steal.

00:14:08.529 --> 00:14:10.529
It also shows that the essence of the devils is

00:14:10.529 --> 00:14:12.529
lying,

00:14:12.529 --> 00:14:14.529
but a liar may sometimes tell the truth,

00:14:14.529 --> 00:14:16.529
though that is rare.

00:14:16.529 --> 00:14:18.529
The hadith is one of the signs of Prophethood,

00:14:18.529 --> 00:14:20.529
due to his saying, peace and blessings of Allah be upon him:

00:14:20.529 --> 00:14:22.529
"What did

00:14:22.529 --> 00:14:24.529
your captive do last night?"

00:14:24.529 --> 00:14:26.529
The hadith also contains an indication of

00:14:26.529 --> 00:14:28.529
accepting the excuse of a thief

00:14:28.529 --> 00:14:30.529
before his case is raised to the ruler.

00:14:30.529 --> 00:14:32.529
It also shows that it is permissible

00:14:32.529 --> 00:14:34.529
to call someone an agent (wakil)

00:14:34.529 --> 00:14:36.529
if they are appointed to guard something.

00:14:36.529 --> 00:14:38.529
It also contains an explanation of

00:14:38.529 --> 00:14:40.529
the virtue of Ayat al-Kursi,

00:14:40.529 --> 00:14:42.529
and that it repels the devil

00:14:42.529 --> 00:14:44.590
from the one who recites it.

00:14:44.590 --> 00:14:46.590
The hadith also shows that the devil has

00:14:46.590 --> 00:14:48.590
a share of those who neglect

00:14:48.590 --> 00:14:50.590
the remembrance of Allah, the Exalted, before sleeping.

00:14:50.590 --> 00:14:52.590
It also contains an indication

00:14:52.590 --> 00:14:54.590
of the permissibility of seeking knowledge

00:14:54.590 --> 00:14:56.720
to act upon it.

00:14:56.720 --> 00:14:58.720
It also shows that a believer

00:14:58.720 --> 00:15:00.720
may be deceived by mentions of weakness and poverty,

00:15:00.720 --> 00:15:02.720
because Abu Hurayrah,

00:15:02.720 --> 00:15:03.720
may Allah be pleased with him,

00:15:03.720 --> 00:15:05.850
was deceived by the mention of poverty.

00:15:05.850 --> 00:15:07.850
The hadith is evidence

00:15:07.850 --> 00:15:09.850
that if

00:15:09.850 --> 00:15:11.850
a person of falsehood speaks a word of truth,

00:15:11.850 --> 00:15:13.850
it is accepted from him

00:15:13.850 --> 00:15:15.850
and not rejected simply because

00:15:15.850 --> 00:15:17.980
he was the one who said it.

00:15:17.980 --> 00:15:19.980
The hadith also contains an indication

00:15:19.980 --> 00:15:21.980
of the desirability of comforting the poor

00:15:21.980 --> 00:15:24.009
and the weak,

00:15:24.009 --> 00:15:26.009
and that the Companions, may Allah be pleased with them,

00:15:26.009 --> 00:15:28.009
were the most eager of people for goodness.

00:15:28.009 --> 00:15:30.009
It also contains protection

00:15:30.009 --> 00:15:32.009
from the devil by adhering to

00:15:32.009 --> 00:15:34.009
daily litanies and remembrances

00:15:34.009 --> 00:15:36.009
prescribed by the Shari'ah.

00:15:36.009 --> 00:15:38.009
It also contains an encouragement for the litanies of sleep.

00:15:38.009 --> 00:15:40.009
The hadith

00:15:40.009 --> 00:15:42.009
contains an indication of the condemnation of theft.

00:15:42.009 --> 00:15:45.990
Chapter: If an agent

00:15:45.990 --> 00:15:47.990
sells something defective,

00:15:47.990 --> 00:15:50.409
his sale is void.

00:15:50.409 --> 00:15:52.409
On the authority of Abu Sa'id al-Khudri,

00:15:52.409 --> 00:15:54.409
may Allah be pleased with him, who said:

00:15:54.409 --> 00:15:56.409
Bilal came to the Prophet,

00:15:56.409 --> 00:15:58.409
peace and blessings of Allah be upon him,

00:15:58.409 --> 00:16:00.440
with Barni dates.

00:16:00.440 --> 00:16:02.440
The Prophet,

00:16:02.440 --> 00:16:04.440
peace and blessings of Allah be upon him, said to him:

00:16:04.440 --> 00:16:06.440
"Where is this from?"

00:16:06.440 --> 00:16:08.440
Bilal said:

00:16:08.440 --> 00:16:10.440
We had some inferior dates.

00:16:10.440 --> 00:16:12.440
We sold two sa' of them for one sa' of better quality.

00:16:12.440 --> 00:16:14.440
So that we might feed the Prophet,

00:16:14.440 --> 00:16:16.440
peace and blessings of Allah be upon him.

00:16:16.440 --> 00:16:18.440
The Prophet,

00:16:18.440 --> 00:16:20.440
peace and blessings of Allah be upon him, said,

00:16:20.440 --> 00:16:22.440
upon that:

00:16:22.440 --> 00:16:34.440
"This is the essence of usury! This is the essence of usury! Do not do this. Rather, if you wish to buy, sell your dates for another currency, then buy [the better dates] with it."

00:16:34.440 --> 00:16:37.919
Commentary on the hadith:

00:16:37.919 --> 00:16:49.500
"Barnī dates" are a type of yellow, round date, and they are among the finest. Where did this [inferior] date come from?

00:16:49.500 --> 00:17:00.500
"Inferior dates" means dates that are not of good quality; it is also said they were spoiled. "Two sa'": the sa' is a measure equivalent to 2.5 kilograms.

00:17:00.500 --> 00:17:11.559
"Oh, oh" is an expression used when complaining or feeling sorrow. "The essence of usury" means this transaction is usury itself.

00:17:11.559 --> 00:17:14.849
From the benefits of the hadith:

00:17:14.849 --> 00:17:23.619
One learns from the hadith the prohibition of usury and the gravity of the matter, and it contains the teaching of the Prophet, peace and blessings of Allah be upon him,

00:17:23.619 --> 00:17:31.619
on how to avoid usury: by selling the item for dirhams, then purchasing that item with those dirhams.

00:17:31.619 --> 00:17:40.680
It also indicates that all dates, despite their different varieties, are of a single category, so it is not permissible to have disparity in their exchange.

00:17:40.680 --> 00:17:48.680
It also shows that invalid sales must be rescinded, and it teaches kindness to oneself and giving it its due right.

00:17:48.680 --> 00:17:58.660
Chapter: Agency in Waqf (endowment), its maintenance, and that one may feed a friend and eat from it in a reasonable manner.

00:17:58.660 --> 00:18:06.660
On the authority of Ibn 'Umar, may Allah be pleased with them both, that 'Umar, in one narration, acquired land in Khaybar.

00:18:06.660 --> 00:18:12.700
He gave it as charity from his wealth during the lifetime of the Messenger of Allah, peace and blessings of Allah be upon him.

00:18:12.700 --> 00:18:16.700
It was called Thamgh, and it was a date palm orchard.

00:18:16.700 --> 00:18:23.700
'Umar said, "O Messenger of Allah, I have acquired wealth that is precious to me,

00:18:23.700 --> 00:18:26.700
and I wish to give it as charity."

00:18:26.700 --> 00:18:31.730
The Prophet, peace and blessings of Allah be upon him, said, "Give its principal as charity."

00:18:31.730 --> 00:18:37.730
In one narration: "If you wish, you may withhold its principal and give its produce as charity."

00:18:37.730 --> 00:18:40.789
It shall not be sold, nor gifted, nor inherited.

00:18:41.789 --> 00:18:43.789
But its fruit is to be spent.

00:18:43.789 --> 00:18:46.819
So 'Umar gave it as charity.

00:18:46.819 --> 00:18:52.819
His charity was for the sake of Allah, for the freeing of slaves, and for the poor.

00:18:52.819 --> 00:18:58.819
In one narration: for the destitute, the guest, the wayfarer, and relatives.

00:18:58.819 --> 00:19:03.819
There is no blame upon the one who manages it if he eats from it in a reasonable manner,

00:19:03.819 --> 00:19:07.819
or feeds his friend, without seeking to accumulate wealth from it.

00:19:07.819 --> 00:19:11.920
In one narration: "without seeking to amass wealth."

00:19:11.920 --> 00:19:15.920
Ibn 'Umar used to manage 'Umar's charity.

00:19:15.920 --> 00:19:19.920
He would gift it to people from the people of Makkah who used to stay with him.

00:19:25.069 --> 00:19:29.069
"In a reasonable manner" means according to what is customary among agents.

00:19:29.069 --> 00:19:33.170
Thamgh is a place facing Madinah.

00:19:33.170 --> 00:19:37.200
There was property there belonging to 'Umar ibn al-Khattab, may Allah be pleased with him.

00:19:37.200 --> 00:19:41.200
"Acquired" means I obtained it and it entered my possession.

00:19:41.200 --> 00:19:45.230
"Precious" means the finest and most admired wealth I possess.

00:19:45.230 --> 00:19:49.359
"For the freeing of slaves" refers to those under a contract of manumission (mukātabūn).

00:19:49.359 --> 00:19:54.359
Something from the endowment is given to them to free their necks.

00:19:54.359 --> 00:19:59.420
"The wayfarer" is one who has wealth in a land but cannot reach it.

00:19:59.420 --> 00:20:03.420
So he is in need of travel expenses to his home.

00:20:03.420 --> 00:20:06.460
"No blame" means no sin.

00:20:06.460 --> 00:20:10.460
"The one who manages it" means the one who takes charge of the endowment's affairs.

00:20:10.460 --> 00:20:14.460
"Without seeking to accumulate wealth from it" means his eating and feeding others

00:20:14.460 --> 00:20:17.460
should not be for the purpose of amassing wealth.

00:20:17.460 --> 00:20:20.460
Rather, it should not exceed what is customary.

00:20:20.460 --> 00:20:24.460
"Without amassing" means without hoarding.

00:20:27.549 --> 00:20:33.130
One benefits from the hadith that people are bound by their conditions in their endowments.

00:20:33.130 --> 00:20:37.130
It also encourages hospitality and rewarding the guest.

00:20:37.130 --> 00:20:40.130
It also indicates that it is not permissible to sell an endowment.

00:20:40.130 --> 00:20:44.130
It also indicates the recommendation of consulting people of virtue and righteousness

00:20:44.130 --> 00:20:47.130
in matters and paths of goodness.

00:20:47.130 --> 00:20:51.980
Chapter: Agency in Legal Punishments (Hudud).

00:20:51.980 --> 00:20:57.269
On the authority of Abu Hurayrah and Zayd ibn Khalid al-Juhani, may Allah be pleased with them both,

00:20:57.269 --> 00:20:59.269
that they said:

00:20:59.269 --> 00:21:04.269
A man from the Bedouin came to the Messenger of Allah, peace and blessings of Allah be upon him,

00:21:04.269 --> 00:21:07.269
and said, "O Messenger of Allah,

00:21:07.269 --> 00:21:11.269
I adjure you by Allah to judge between us according to the Book of Allah."

00:21:11.269 --> 00:21:15.269
The other opponent, who was more learned than him, said,

00:21:15.269 --> 00:21:19.269
"Yes, judge between us according to the Book of Allah,

00:21:19.269 --> 00:21:21.269
and grant me permission to speak."

00:21:21.269 --> 00:21:25.269
The Messenger of Allah, peace and blessings of Allah be upon him, said,

00:21:25.269 --> 00:21:30.269
"Speak." He said, "My son was an employee for this man,

00:21:30.269 --> 00:21:33.269
and he committed adultery with his wife.

00:21:33.269 --> 00:21:36.269
I was informed that my son deserves to be stoned.

00:21:36.269 --> 00:21:40.269
So I ransomed him with one hundred sheep and a slave girl."

00:21:40.269 --> 00:21:42.299
Then I asked the people of knowledge,

00:21:42.299 --> 00:21:47.299
and they informed me that my son deserves one hundred lashes and banishment for a year,

00:21:47.299 --> 00:21:50.299
and that this man's wife deserves to be stoned."

00:21:50.299 --> 00:21:54.299
The Messenger of Allah, peace and blessings of Allah be upon him, said,

00:21:54.299 --> 00:21:56.299
"By Him in Whose hand is my soul,

00:21:56.299 --> 00:22:00.299
I will surely judge between you according to the Book of Allah.

00:22:00.299 --> 00:22:02.299
The slave girl and the sheep are to be returned to you,

00:22:02.299 --> 00:22:06.299
and your son shall receive one hundred lashes and banishment for a year.

00:22:06.299 --> 00:22:09.339
Go, O Unays, to this man's wife,

00:22:09.339 --> 00:22:12.339
and if she confesses, then stone her."

00:22:12.339 --> 00:22:16.430
He said: So he went to her and she confessed,

00:22:16.430 --> 00:22:20.430
and the Messenger of Allah, peace and blessings of Allah be upon him, ordered her,

00:22:20.430 --> 00:22:22.430
and she was stoned.

00:22:22.430 --> 00:22:25.849
Commentary on the hadith:

00:22:25.849 --> 00:22:29.420
"Bedouin" means the inhabitants of the desert.

00:22:29.420 --> 00:22:32.549
"I adjure you" means I ask you.

00:22:32.549 --> 00:22:34.549
"Judge for me according to the Book of Allah"

00:22:34.549 --> 00:22:38.549
means according to what the Book of Allah contains regarding judgment.

00:22:38.549 --> 00:22:41.549
It is also said: according to the decree of Allah.

00:22:41.549 --> 00:22:45.619
"More learned than him" means more knowledgeable and understanding.

00:22:45.619 --> 00:22:48.619
"Employee" means a hired worker.

00:22:48.619 --> 00:22:52.619
"I ransomed" means I saved my son with a ransom.

00:22:52.619 --> 00:22:55.619
"Slave girl" means a female servant.

00:22:55.619 --> 00:23:00.619
"People of knowledge" refers to the Companions who used to issue legal rulings.

00:23:00.619 --> 00:23:03.619
"They informed me" means they taught me.

00:23:03.619 --> 00:23:05.619
"Banishment":

00:23:05.619 --> 00:23:10.619
Banishment is exile from the land where the crime occurred.

00:23:10.619 --> 00:23:13.710
"Slave girl" means a female servant.

00:23:13.710 --> 00:23:16.710
"Returned" means returned to you.

00:23:16.710 --> 00:23:19.710
"Go" means depart.

00:23:19.710 --> 00:23:24.710
"Unays" is Unays ibn al-Dahhak al-Aslami, may Allah be pleased with him.

00:23:24.710 --> 00:23:28.779
"He went to her" means he walked to her.

00:23:29.779 --> 00:23:32.779
"She confessed" means she admitted.

00:23:32.779 --> 00:23:35.900
From the benefits of the hadith:

00:23:35.900 --> 00:23:38.579
One benefits from the hadith:

00:23:38.579 --> 00:23:42.579
The permissibility of delaying a judgment until the next day for a valid reason.

00:23:42.579 --> 00:23:46.579
It also establishes the principle that the claimant is the first to speak,

00:23:46.579 --> 00:23:50.579
and the one seeking judgment has the right to speak first.

00:23:50.579 --> 00:23:55.579
It also shows that the questioner should be polite in asking and in requesting permission to speak.

00:23:55.579 --> 00:23:58.579
It also shows the legitimacy of hiring (ijarah).

00:23:59.579 --> 00:24:03.049
On the authority of 'Uqbah ibn al-Harith,

00:24:03.049 --> 00:24:08.049
that the Prophet, peace and blessings of Allah be upon him, was brought Nu'ayman,

00:24:08.049 --> 00:24:11.049
or the son of Nu'ayman, while he was drunk.

00:24:11.049 --> 00:24:13.049
It was difficult for him,

00:24:13.049 --> 00:24:16.049
and he ordered those in the house to strike him.

00:24:16.049 --> 00:24:19.049
So they struck him with palm branches and sandals.

00:24:19.049 --> 00:24:22.049
And I was among those who struck him.

00:24:25.210 --> 00:24:27.559
"Brought" means he was brought.

00:24:27.559 --> 00:24:29.559
"With palm branches":

00:24:29.559 --> 00:24:30.559
The palm branch

00:24:30.559 --> 00:24:33.559
is the stalk of the palm tree without the leaves.

00:24:33.559 --> 00:24:36.660
"Sandals" means footwear.

00:24:36.660 --> 00:24:39.880
From the benefits of the hadith:

00:24:39.880 --> 00:24:42.519
One benefits from the hadith:

00:24:42.519 --> 00:24:47.519
That the execution of legal punishments is for the Imam and those whom the Imam appoints,

00:24:47.519 --> 00:24:50.519
to prevent chaos and establish justice.

00:24:50.519 --> 00:24:54.519
It also shows that the punishment for drinking is the lightest of the legal punishments.

00:24:54.519 --> 00:24:58.630
Book of Sharecropping (Muzara'ah).

00:24:58.630 --> 00:25:03.859
Sharecropping is a contract for cultivation in exchange for a portion of the produce.

00:25:03.859 --> 00:25:09.680
Chapter: The virtue of planting and sowing if one eats from it.

00:25:09.680 --> 00:25:14.029
On the authority of Anas ibn Malik, may Allah be pleased with him, who said:

00:25:14.029 --> 00:25:18.029
The Messenger of Allah, peace and blessings of Allah be upon him, said,

00:25:18.029 --> 00:25:21.029
"There is no Muslim who plants a plant,

00:25:21.029 --> 00:25:23.029
or sows a crop,

00:25:23.029 --> 00:25:27.029
and a bird, a human, or an animal eats from it,

00:25:27.029 --> 00:25:30.029
but it will be a charity for him."

00:25:30.029 --> 00:25:33.539
Commentary on the hadith:

00:25:33.539 --> 00:25:35.960
"Plants a plant"

00:25:35.960 --> 00:25:38.960
such as fruit trees and the like.

00:25:38.960 --> 00:25:40.960
"Sows a crop"

00:25:40.960 --> 00:25:43.960
such as wheat, barley, and the like.

00:25:43.960 --> 00:25:46.990
"Animal" means any beast.

00:25:46.990 --> 00:25:49.990
"Charity" means reward and recompense.

00:25:49.990 --> 00:25:53.279
From the benefits of the hadith:

00:25:53.279 --> 00:25:56.950
The hadith is an argument for those who say

00:25:56.950 --> 00:25:59.950
that agriculture is the best of earnings.

00:25:59.950 --> 00:26:04.019
It also shows that the reward resulting from acts of righteousness in the Hereafter

00:26:04.019 --> 00:26:07.019
is exclusive to the Muslim, not the disbeliever.

00:26:07.019 --> 00:26:10.079
It also encourages the cultivation of the earth.

00:26:10.079 --> 00:26:16.099
Chapter: What is warned against regarding the consequences of being preoccupied with farming tools,

00:26:16.099 --> 00:26:19.099
or exceeding the limit that was commanded.

00:26:19.099 --> 00:26:22.670
On the authority of Abu Umamah al-Bahili,

00:26:22.670 --> 00:26:25.670
who saw a plowshare and some farming tools,

00:26:25.670 --> 00:26:27.670
and said:

00:26:27.670 --> 00:26:31.670
I heard the Prophet, peace and blessings of Allah be upon him, say,

00:26:31.670 --> 00:26:34.670
"This does not enter the house of a people,

00:26:34.670 --> 00:26:38.380
but Allah will cause humiliation to enter it."

00:26:38.380 --> 00:26:41.660
Commentary on the hadith:

00:26:41.660 --> 00:26:44.660
"Plowshare" is an iron tool used for plowing.

00:26:44.660 --> 00:26:47.789
"Allah will cause humiliation to enter it"

00:26:47.789 --> 00:26:50.789
if they neglect their rights and abandon jihad.

00:26:50.789 --> 00:26:54.079
From the benefits of the hadith:

00:26:54.079 --> 00:26:57.779
One benefits from the hadith:

00:26:57.779 --> 00:27:00.779
To be wary of the consequences of being preoccupied with farming tools,

00:27:00.779 --> 00:27:03.779
and that is if one becomes so occupied with it that he neglects an obligation,

00:27:03.779 --> 00:27:06.819
or commits a forbidden act.

00:27:06.819 --> 00:27:09.819
The hadith is evidence that for apparent wealth,

00:27:09.819 --> 00:27:12.819
its dues must be paid to the authorities.

00:27:18.900 --> 00:27:21.900
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

00:27:21.900 --> 00:27:24.900
The Messenger of Allah, peace and blessings of Allah be upon him, said,

00:27:24.900 --> 00:27:27.900
"Whoever keeps a dog,

00:27:27.900 --> 00:27:30.900
his deeds will decrease by a qirat every day,

00:27:30.900 --> 00:27:33.900
except for a dog for farming or livestock."

00:27:33.900 --> 00:27:37.119
In one narration:

00:27:37.119 --> 00:27:40.119
"Except for a dog for sheep, farming, or hunting."

00:27:40.119 --> 00:27:43.410
And on the authority of al-Sa'ib ibn Yazid,

00:27:43.410 --> 00:27:46.410
that he heard Sufyan ibn Abi Zuhayr,

00:27:46.410 --> 00:27:49.410
a man from the Azd Shanu'ah tribe,

00:27:49.410 --> 00:27:52.410
and he was one of the Companions of the Prophet, peace and blessings of Allah be upon him,

00:27:52.410 --> 00:27:55.410
say:

00:27:55.410 --> 00:27:58.410
I heard the Messenger of Allah, peace and blessings of Allah be upon him,

00:27:58.410 --> 00:28:01.410
say: "Whoever keeps a dog

00:28:01.410 --> 00:28:04.410
that is not for farming or livestock,

00:28:04.410 --> 00:28:07.410
a qirat of his deeds will decrease every day."

00:28:07.410 --> 00:28:10.470
I said, "Did you

00:28:10.470 --> 00:28:13.470
hear this from the Messenger of Allah, peace and blessings of Allah be upon him?"

00:28:13.470 --> 00:28:16.470
He said,

00:28:16.470 --> 00:28:19.980
"By the Lord of this mosque."

00:28:19.980 --> 00:28:23.460
Commentary on the hadith:

00:28:23.460 --> 00:28:26.460
"Keeps" means whoever adopts or possesses.

00:28:26.460 --> 00:28:29.500
"Qirat": the intended meaning of qirat

00:28:29.500 --> 00:28:32.500
here is a measure of reward

00:28:32.500 --> 00:28:35.589
known to Allah the Almighty.

00:28:35.589 --> 00:28:38.589
"Livestock" means sheep for guarding them.

00:28:38.589 --> 00:28:41.690
"Azd Shanu'ah"

00:28:41.690 --> 00:28:44.690
is a famous tribe. "Not for"

00:28:44.690 --> 00:28:47.690
means he does not benefit

00:28:47.690 --> 00:28:50.690
from it, nor for "livestock,"

00:28:50.690 --> 00:28:53.880
which is a metonymy for cattle.

00:28:53.880 --> 00:28:57.490
The benefits of the hadith.

00:28:57.490 --> 00:29:00.490
One may derive from this hadith:

00:29:00.490 --> 00:29:03.490
The encouragement to increase one’s righteous deeds,

00:29:03.490 --> 00:29:06.490
And a warning against those actions which, if committed,

00:29:06.490 --> 00:29:09.490
Result in a diminution of one’s reward.

00:29:09.490 --> 00:29:12.490
Furthermore, the hadith serves as evidence for those who argue

00:29:12.490 --> 00:29:15.490
That the Prophet’s (peace and blessings of Allah be upon him) attention

00:29:15.490 --> 00:29:18.490
To these specific benefits

00:29:18.490 --> 00:29:21.490
Is proof of the permissibility of utilizing them for any purpose,

00:29:21.490 --> 00:29:24.490
Provided that the purpose is a legitimate one.