Part of Sahih Al-Bukhari
· Lesson 79 of 113
Summary of Sahih Al-Bukhari | Episode (79) | A continuation of the Book of Sales, then the Book of Salam, Pre-emption and Lease
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially Merciful.
0:03
Ifadah Center
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for Humanities Studies and Research
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presents
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Abridged Sahih al-Bukhari
0:16
Chapter: The Sale of Images That Do Not Contain a Soul
0:21
And What Is Disliked Regarding That
0:23
On the authority of Sa'id Ibn Abi al-Hasan, who said:
0:27
I was with Ibn 'Abbas (may Allah be pleased with them both)
0:31
when a man came to him and said:
0:33
"O Abu 'Abbas,
0:36
I am a man whose livelihood comes solely from the work of my hands,
0:40
and I make these images."
0:44
Ibn 'Abbas replied:
0:46
"I will tell you only what I heard the Messenger of Allah (peace be upon him) say.
0:52
I heard him say:
0:54
'Whoever makes an image'—in one narration:
0:58
'in this world that contains a soul,
1:01
Allah will punish him until he breathes a soul into it.'
1:06
In another narration:
1:07
'He will be tasked on the Day of Resurrection to breathe [a soul] into it,
1:11
yet he will never be able to do so.'
1:14
The man gasped heavily,
1:17
and his face turned yellow.
1:19
[Ibn 'Abbas] said:
1:20
'Woe to you!
1:21
If you must insist on making them,
1:24
then you should focus on these trees,
1:27
or anything that does not contain a soul.'"
1:30
Commentary on the hadith:
1:34
"Came" (ata) means arrived.
1:36
"My livelihood" means the earnings from which I live.
1:40
"Work of my hands" means the labor of my hands.
1:44
"I make these images"
1:46
means I draw them with my hands.
1:48
"Makes an image" refers to those possessing souls.
1:52
"Until he breathes"
1:54
means the soul into the image he drew.
1:57
"The man gasped heavily"
1:59
"Gasped" (rabwah) refers to tightness of the chest and rapid breathing.
2:04
"And his face turned yellow"
2:05
means from the intensity of his fear.
2:08
"Woe to you" (wayhak)
2:09
is a phrase said to someone who has fallen into a ruin they did not deserve.
2:14
"To make"
2:16
means to perform this act,
2:18
which is drawing.
2:20
Benefits of the hadith:
2:24
It is derived from the hadith:
2:26
The prohibition of depicting living beings.
2:28
Allah the Almighty threatens the maker of such images with a severe punishment.
2:33
It indicates that the recompense is of the same nature as the deed.
2:36
It indicates the permissibility of selling images of trees.
2:39
It indicates that linking a forbidden act to its punishment is more effective in prohibiting it.
2:44
It indicates that the scholar must clarify and detail the ruling when necessary.
2:51
Chapter: The Sin of Selling a Free Person
2:55
Abu Hurayrah (may Allah be pleased with him) said
2:58
that the Prophet (peace be upon him) said:
3:01
"Allah says:
3:03
'There are three whom I will oppose on the Day of Resurrection:
3:07
A man who gave by Me, then betrayed;
3:10
a man who sold a free person and consumed his price;
3:14
and a man who hired a worker,
3:16
received full work from him, but did not pay his wage.'"
3:21
Commentary on the hadith:
3:24
"Oppose them" (khasmuhum)
3:25
means I will be their adversary and demand from them what they have done.
3:30
"Gave by Me"
3:31
means he gave a covenant in the name of Allah and swore by Him.
3:35
"Then betrayed"
3:37
means he broke the covenant and did not fulfill it.
3:40
"Consumed his price"
3:42
The consumption is specifically mentioned
3:44
because it is the greatest objective [of the sale].
3:46
"Received full work from him"
3:48
means the worker performed the assigned task completely.
3:53
Benefits of the hadith:
3:57
It is derived from the hadith:
3:59
The prohibition of injustice.
4:00
Among the forms of injustice is enslaving a free person,
4:03
or exposing him to that.
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Among the forms of injustice is betrayal.
4:07
Among the forms of injustice is consuming the rights of workers.
4:11
It encourages the fulfillment of covenants and contracts.
4:17
Chapter: Selling Captives
4:20
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),
4:23
that while he was sitting with the Prophet (peace be upon him),
4:29
he said:
4:30
"O Messenger of Allah,
4:31
we capture female captives,
4:34
and we desire their prices [by selling them],
4:36
so what is your opinion on 'azl (coitus interruptus)?"
4:39
In one narration:
4:40
"We went out with the Messenger of Allah (peace be upon him)
4:44
on the expedition of Banu al-Mustaliq,
4:46
and we captured some of the Arab captives.
4:49
We desired the women,
4:51
and celibacy became difficult for us.
4:54
We wanted to practice 'azl."
4:56
In one narration:
4:57
"They wanted to enjoy them without them becoming pregnant."
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He said:
5:03
"Do you really do that?
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There is no harm if you do not do that,
5:10
for there is no soul that Allah has decreed to come into existence but it will come into existence."
5:16
In one narration:
5:18
"There is no soul that will exist until the Day of Resurrection
5:21
but it will exist."
5:24
In one narration:
5:25
"For Allah has already written who is to be created until the Day of Resurrection."
5:31
Commentary on the hadith:
5:35
"We capture female captives"
5:36
means we have relations with the captured slave women.
5:39
"We desire their prices"
5:41
means we want to sell them.
5:44
"What is your opinion"
5:46
means what is the ruling?
5:48
"'Azl"
5:49
means ejaculation outside the vagina
5:51
to prevent the occurrence of a child.
5:54
"There is no harm if you do not do that"
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means there is no blame upon you for practicing 'azl.
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"Soul" (nasamah)
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means a living being.
6:02
"Written"
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means decreed.
6:05
"To come into existence"
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means to be.
6:09
Benefits of the hadith:
6:12
It is derived from the hadith:
6:14
The permissibility of 'azl.
6:16
The hadith indicates that it is not permissible to sell mothers of children (umm al-walad).
6:22
The hadith indicates that a child may still be conceived despite 'azl.
6:26
It contains the obligation to believe that whatever Allah wills happens,
6:31
and whatever He does not will does not happen.
6:35
Chapter: Selling Carrion and Idols
6:39
On the authority of Jabir Ibn 'Abdullah (may Allah be pleased with them both),
6:43
that he heard the Messenger of Allah (peace be upon him) say in the Year of the Conquest while he was in Makkah:
6:50
"Indeed, Allah and His Messenger have prohibited the sale of alcohol, carrion, swine, and idols."
6:57
It was said: "O Messenger of Allah,
7:00
what about the fat of carrion?
7:02
For it is used to coat ships,
7:04
to grease hides,
7:06
and people use it for their lamps."
7:09
He said: "No, it is haram."
7:12
Then the Messenger of Allah (peace be upon him) said at that time:
7:17
"May Allah fight the Jews!
7:20
For when Allah prohibited the fat of [carrion],
7:23
they melted it down, sold it,
7:25
and consumed its price."
7:28
Commentary on the hadith:
7:31
An idol (sanam) is that which is taken as a deity besides Allah.
7:35
It is said that an idol is that which has a body or a form.
7:40
If it does not have a body or a form,
7:43
it is a wathan.
7:45
"Year of the Conquest"
7:46
means the eighth year after the Hijrah.
7:49
"Fat of carrion"
7:51
means the grease of the dead animal.
7:53
"Coat" means to grease.
7:56
"Use it for their lamps"
7:57
means to light the lamp with it.
8:00
"May Allah fight the Jews"
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means may He curse them.
8:04
It is also said:
8:05
May He kill them and destroy them.
8:07
"Melted it down"
8:08
means they liquefied it and extracted its fat.
8:12
Benefits of the hadith:
8:15
It is derived from the hadith:
8:18
It is not permissible to benefit from carrion except for what has been specifically excepted by evidence,
8:22
such as the hide when it is tanned.
8:24
It warns against the Jews' method of using legal loopholes.
8:31
Chapter: The Price of a Dog
8:34
On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him),
8:38
that the Messenger of Allah (peace be upon him)
8:41
forbade the price of a dog,
8:43
the dowry of a prostitute,
8:45
and the earnings of a soothsayer.
8:48
Commentary on the hadith:
8:51
"Dowry of a prostitute"
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refers to
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what she takes in exchange for her adultery.
8:57
"Earnings of a soothsayer"
8:59
means what is given to the soothsayer in money or otherwise.
9:02
A "soothsayer" (kahin)
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is one who claims to know the unseen
9:06
and claims to know secrets.
9:09
Benefits of the hadith:
9:13
It is derived from the hadith:
9:15
The prohibition of adultery.
9:17
It contains a prohibition against evil earnings.
9:19
It indicates that no one knows the unseen except Allah the Almighty.
9:27
Book of Salam (Forward Sale)
9:30
Salaf and Salam
9:31
are expressions for the same meaning,
9:34
which is the sale of a described item in the liability for an immediate payment.
9:38
It is one of the sales permitted by consensus.
9:44
Chapter: Salam (Forward Sale) involving a specified measure.
9:47
On the authority of Ibn ‘Abbas (may Allah be pleased with them both), who said:
9:51
The Prophet (peace be upon him) arrived in Medina,
9:55
while the people were practicing forward sales of dates for one or two years.
9:59
In one narration:
10:00
For one year or two.
10:03
He said:
10:04
"Whoever enters into a forward sale for something,
10:06
In one narration:
10:07
"Enter into forward sales for fruits,
10:10
must do so for a specified measure,
10:12
and a specified weight,
10:13
for a specified term."
10:17
Commentary on the hadith:
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"Yuslifun" (they were practicing forward sales):
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Meaning they were engaging in the Salam transaction.
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The terms "Salaf" and "Salam" have the same meaning.
10:27
"For a specified measure and a specified weight":
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The intent is:
10:32
To observe the measure for items that are measured,
10:34
and to observe the weight for items that are weighed.
10:38
"For a specified term":
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Meaning it is necessary to designate the time of receipt.
10:43
From the benefits of the hadith:
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It is derived from the hadith:
10:49
The requirement to specify the measure for items sold via Salam that are measured,
10:54
and the requirement to specify the weight for items that are weighed.
10:57
This is due to the variation in measures and weights.
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It also indicates that for anything whose characteristics can be defined and whose quantity can be known,
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a forward sale is permissible.
11:10
Chapter: Salam involving a specified weight.
11:14
On the authority of Muhammad ibn Abi al-Mujalid, who said:
11:17
‘Abdullah ibn Shaddad and Abu Burdah sent me
11:20
to ‘Abdullah ibn Abi Awfa (may Allah be pleased with them both).
11:24
He said:
11:26
"Ask him if the Companions of the Prophet (peace be upon him)
11:30
during the time of the Prophet (peace be upon him)
11:33
used to enter into forward sales for wheat."
11:36
‘Abdullah said:
11:37
"We used to obtain spoils of war with the Messenger of Allah (peace be upon him),
11:43
and there would come to us the Nabataeans from the Nabataeans of Syria.
11:47
We would enter into forward sales with the Nabataeans of Syria for wheat, barley, and oil."
11:53
In one narration:
11:54
"We used to enter into forward sales during the time of the Messenger of Allah (peace be upon him),
11:59
and Abu Bakr and ‘Umar,
12:01
for wheat, barley, raisins, and dates,
12:05
for a specified measure and a specified term."
12:09
I asked:
12:10
"To those who had the source of it?"
12:13
He said:
12:14
"We did not ask them about that."
12:17
Then they sent me to ‘Abd al-Rahman ibn Abza,
12:21
and I asked him,
12:22
and he said:
12:24
"The Companions of the Prophet (peace be upon him) used to enter into forward sales during the time of the Prophet (peace be upon him),
12:31
and we did not ask them
12:33
whether they had crops or not."
12:37
Commentary on the hadith:
12:40
"Ba‘athani" (they sent me):
12:41
Meaning they dispatched me.
12:43
"During the time of the Prophet (peace be upon him)":
12:47
Meaning in his era and the days of his life (peace be upon him).
12:52
"Al-Hintah":
12:53
Meaning wheat.
12:55
"Nabataeans of Syria":
12:56
Meaning the farmers among the people of Syria.
12:59
They were called "Nabat"
13:01
because of their skill in extracting water from springs and wells.
13:07
"To those who had the source of it":
13:09
The intent by "the source" is:
13:11
The origin of the item being sold via Salam.
13:13
The source of grain is the crop,
13:15
and the source of fruits is the trees.
13:18
"Harth" means crops.
13:21
From the benefits of the hadith:
13:24
It is derived from the hadith:
13:26
That the era of the Prophet (peace be upon him) is the standard of guidance in transactions and other matters.
13:33
The report provides guidance to follow the Sunnah of the Rightly Guided Caliphs.
13:38
It indicates that the consensus of the Companions is a proof.
13:41
It indicates that asking is the key to knowledge.
13:44
It shows the legitimacy of asking the people of knowledge regarding any incident that occurs.
13:49
It indicates the permissibility of debating an issue in search of the truth.
13:54
It indicates the permissibility of verifying a legal opinion (fatwa)
13:57
by presenting it to more than one scholar.
14:00
The hadith points to the requirement of negating uncertainty in financial transactions.
14:08
Chapter: Forward sale to someone who does not possess the source.
14:12
On the authority of Abu al-Bakhtari, who said:
14:14
I asked Ibn ‘Umar (may Allah be pleased with them both) about forward sales of palm fruits.
14:19
He said:
14:20
"The Prophet (peace be upon him) forbade the sale of fruits until they are ripe,
14:26
and he forbade the sale of silver for gold on credit (deferred) for immediate payment."
14:31
In one narration:
14:32
"And he forbade the sale of silver on credit for immediate payment."
14:36
I asked Ibn ‘Abbas,
14:38
and he said:
14:40
"The Prophet (peace be upon him) forbade the sale of palm fruits until they are eaten,
14:45
or can be eaten,
14:47
and until they are weighed."
14:49
I asked, "And what is weighed?"
14:51
He said:
14:52
"A man has it until it is estimated."
14:56
Commentary on the hadith:
15:00
"In palm fruits": Meaning the fruit of the palm trees.
15:03
"Until they are ripe":
15:05
Meaning until ripeness appears in them.
15:08
"Al-Wariq": Meaning silver.
15:10
"Nasi'an" (on credit): Meaning deferred.
15:13
"Binajiz" (for immediate payment): Meaning for something present.
15:16
The intent is:
15:17
The prohibition of selling gold for silver
15:20
when one of the two currencies is absent from the session of the contract.
15:24
"Until they are eaten or can be eaten":
15:27
A metaphor for the appearance of ripeness.
15:29
"Until it is estimated":
15:31
Meaning until it is preserved and protected.
15:34
It is also said: until it is "huzira" (estimated),
15:36
with the letter 'zay' before the 'ra'.
15:39
Meaning it is appraised.
15:41
From the benefits of the hadith:
15:45
It is derived from the hadith:
15:47
The permissibility of forward sales for items that are currently non-existent in people's hands,
15:51
provided that their existence is generally expected by the time the term expires.
15:56
His statement "until it is estimated" points
15:59
to the consideration of the rights of the poor in wealth upon which zakat is due.
16:06
Book of Preemption (Shuf‘ah).
16:09
Preemption:
16:10
The request to add a purchased plot of land to the property of the preemptor
16:14
due to partnership or neighborhood.
16:19
Chapter: Offering preemption to its owner before the sale.
16:24
On the authority of ‘Umar ibn al-Sharid, who said:
16:27
I was standing with Sa‘d ibn Abi Waqqas,
16:30
when al-Miswar ibn Makhramah came
16:32
and placed his hand on one of my shoulders.
16:36
Then Abu Rafi‘, the freed slave of the Prophet (peace be upon him), came
16:41
and said:
16:42
"O Sa‘d,
16:43
buy from me my two houses that are in your property."
16:47
Sa‘d said:
16:48
"By Allah, I will not buy them."
16:51
Al-Miswar said:
16:53
"By Allah, you shall buy them."
16:56
Sa‘d said:
16:58
"By Allah, I will not pay you more than four thousand, in installments or portions."
17:04
Abu Rafi‘ said:
17:06
"I have been offered five hundred dinars for them,
17:10
and were it not that I heard the Prophet (peace be upon him) say:
17:15
'The neighbor has a greater right to his proximity,'
17:18
In one narration:
17:19
'to his proximity,'
17:20
I would not have given them to you for four thousand."
17:24
In one narration:
17:25
"Four hundred,"
17:27
in both instances,
17:29
"while I am offered five hundred dinars for them."
17:32
So he gave them to him.
17:36
Commentary on the hadith:
17:39
"Ibta‘ minni":
17:40
Meaning buy from me.
17:42
"My two houses in your property":
17:45
Meaning my two houses located within your property.
17:48
"Ma abta‘uhuma":
17:50
Meaning I will not buy them.
17:52
"La aziduka":
17:54
Meaning I will not give you an increase.
17:56
"Munajjama":
17:58
Meaning he pays the price at known, successive times.
18:02
"Or muqatta‘a":
18:04
Meaning deferred,
18:05
paying bit by bit.
18:08
"The neighbor has a greater right to his proximity":
18:11
"Al-Saqab":
18:12
Meaning closeness.
18:13
The intent is:
18:14
The neighbor has the right to purchase the property of his partner,
18:17
or his neighbor who is close to his property,
18:20
or what was held in common.
18:23
From the benefits of the hadith:
18:27
It is derived from the hadith:
18:29
The establishment of the right of preemption for the neighbor.
18:31
It shows the recommendation for a partner to offer the sale to his partner
18:35
for the sake of his preemption right before the sale is finalized.
18:38
The hadith indicates the permissibility of installment sales.
18:42
The hadith points to the virtue of leniency in buying and selling.
18:46
This is among the noble character traits,
18:49
because Abu Rafi‘ (may Allah be pleased with him)
18:51
sold to Sa‘d (may Allah be pleased with him)
18:54
for less than what others had offered him.
18:57
This is a matter of benevolence and generosity.
19:00
It provides guidance to eliminate the causes of conflict and enmity among people.
19:07
Chapter:
19:08
Which neighbor is closer?
19:11
On the authority of ‘A'ishah (may Allah be pleased with her), who said:
19:15
I said, "O Messenger of Allah,
19:17
I have two neighbors;
19:19
to which of them should I give a gift?"
19:22
He said:
19:23
"To the one whose door is closer to you."
19:27
Commentary on the hadith:
19:30
Neighbors.
19:31
Meaning: the neighbors.
19:33
Specifically, the one whose door is closest to yours.
19:36
It is commanded to give a gift to the one whose door is nearest.
19:40
This is because he observes what enters his neighbor’s house and what leaves it.
19:45
And when he sees that,
19:46
he would like to share in it.
19:49
From the benefits of the hadith:
19:53
It is derived from the hadith
19:55
that the neighbor has a greater right to kindness and assistance due to his proximity to his neighbor.
20:00
It also indicates the desirability of checking on neighbors by sending them something.
20:05
It also establishes the right of pre-emption (shuf'ah) for the close neighbor.
20:09
It also shows that when rights conflict,
20:12
the one with the closest claim is given priority.
20:17
The Book of Hiring (Ijarah).
20:20
Hiring (Ijarah):
20:21
A contract for a known benefit,
20:23
or a known task,
20:25
in exchange for known compensation.
20:29
Chapter:
20:30
Hiring a righteous man.
20:33
On the authority of Abu Musa, may Allah be pleased with him, who said:
20:37
I entered upon the Prophet, peace and blessings of Allah be upon him,
20:40
along with two men from my people.
20:43
One of the two men said:
20:45
"Appoint us, O Messenger of Allah."
20:48
The other said something similar.
20:50
In one narration:
20:52
I said:
20:53
"I did not know they were seeking employment."
20:57
He said:
20:58
"We do not appoint to this position one who asks for it,
21:01
nor one who is eager for it."
21:04
In one narration:
21:06
"We will not..."
21:07
Or: "We do not employ for our work one who desires it."
21:12
Commentary on the hadith:
21:15
"From my people":
21:16
Meaning, from the Ash'ari tribe.
21:19
"Appoint us":
21:20
Meaning, seeking a position of authority.
21:22
"We do not appoint to this":
21:24
Meaning, we do not place in this position.
21:27
"One who asks for it":
21:29
Meaning, one who requests it.
21:31
"Nor one who is eager for it":
21:33
Since seeking employment is a sign of greed,
21:37
it is necessary to be wary of one who is eager for it.
21:41
From the benefits of the hadith:
21:44
It is derived from the hadith
21:46
that whoever is eager for a position of authority should not be given it.
21:50
For eagerness is a breeding ground for greed and corruption.
21:53
It also shows that the one who asks and is eager
21:56
is left to the burden of the position and is not helped in it.
22:00
It also shows the permissibility of giving a position to one who requested it,
22:04
provided they are qualified and have good intentions,
22:06
along with upright conduct.
22:11
Chapter: Herding sheep for carats.
22:15
On the authority of Abu Hurayrah, may Allah be pleased with him,
22:17
from the Prophet, peace and blessings of Allah be upon him, who said:
22:21
"Allah did not send a prophet but that he herded sheep."
22:26
His Companions asked:
22:27
"And you?"
22:29
He said: "Yes,
22:30
I used to herd them for the people of Makkah for carats."
22:35
Commentary on the hadith:
22:39
"For carats":
22:41
The carat (qirat)
22:42
is one twenty-fourth of a dinar.
22:46
It is also said:
22:47
Al-Qararit is a place in Makkah.
22:51
From the benefits of the hadith:
22:55
It is derived from the hadith
22:57
that it is legitimate to work as a shepherd for a wage.
22:59
The hadith also draws attention to the necessity of humility and avoiding arrogance,
23:04
even if a person reaches the highest worldly status.
23:08
It also shows that the wisdom behind herding sheep
23:11
is to accustom the soul to patience and managing affairs.
23:17
Chapter: The hired worker during a military expedition.
23:20
On the authority of Ya'la Ibn Umayyah, may Allah be pleased with him, who said:
23:24
I went on the expedition of Tabuk with the Messenger of Allah, peace and blessings of Allah be upon him,
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and I provided a young camel.
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That is the most reliable of my deeds in my own estimation.
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I hired a worker,
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and he fought a man.
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One of them bit the other,
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and he pulled his hand away from his mouth.
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In one narration, it was his finger in both instances.
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And he pulled out his front tooth.
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In one narration, he knocked out his front tooth.
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He came to the Prophet, peace and blessings of Allah be upon him,
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and he declared it exempt from retaliation (hadar).
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He said:
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"Should he offer his hand to you for you to gnaw on it as a stallion gnaws?"
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Commentary on the hadith:
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"Young camel (bakr)":
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The bakr is a young camel.
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"Most reliable of my deeds in my own estimation":
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Meaning, the most sound and strongest of my deeds in my own view.
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"He pulled his hand away":
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Meaning, he yanked it.
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"In it": Meaning, in his mouth.
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"Pulled out his front tooth":
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Meaning, he caused his front tooth to fall out.
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"Declared it exempt (ahdaraha)":
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Meaning, he dismissed the claim for it.
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"Gnaw on it":
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Gnawing is eating with the edges of the teeth.
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"Stallion (fahl)":
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It is the male of camels and other livestock.
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From the benefits of the hadith:
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It is derived from the hadith
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that it is permissible for a man to mention his good deeds if he is safe from vanity.
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It also shows that hiring a worker for service and to cover the costs of labor in military expeditions and elsewhere is the same.
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As for fighting, one should not be hired for it,
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because it is the duty of every Muslim to fight until the word of Allah is supreme.
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Chapter: What is given for Ruqyah (incantation) among the Arab tribes using the Opening of the Book (Al-Fatihah).
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On the authority of Abu Sa'id, may Allah be pleased with him, who said:
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A group of the Prophet’s Companions set out on a journey they had undertaken,
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until they stopped at one of the Arab tribes.
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They asked them for hospitality,
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but they refused to host them.
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Then the leader of that tribe was stung.
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They tried everything for him, but nothing helped him.
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Some of them said:
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"If you were to go to these people who have stopped here,
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perhaps one of them might have something."
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They came to them and said:
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"O group,
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our leader has been stung,
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and we have tried everything for him, but nothing helps him.
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Does anyone among you have anything?"
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In one narration:
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A slave girl came and said:
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"The leader of the tribe is stung,
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and our men are away.
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Is there a healer among you?"
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Some of them said:
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"Yes,
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by Allah, I can perform Ruqyah,
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but by Allah, we asked you for hospitality and you did not host us,
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so I will not perform Ruqyah for you
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until you give us a fee."
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So they reached an agreement with them for a flock of sheep.
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In one narration:
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A man went with her whom we did not know to be a healer.
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He performed Ruqyah on him, and he recovered.
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He ordered that he be given thirty sheep,
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and he gave us milk to drink.
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He began to spit on him
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and recite:
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"All praise is due to Allah, Lord of the worlds."
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It was as if he had been released from a tether.
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He began to walk as if there was nothing wrong with him.
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He said:
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"Give them the fee they agreed upon."
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Some of them said:
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"Divide it."
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The one who performed the Ruqyah said:
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"Do not do so until we come to the Prophet, peace and blessings of Allah be upon him,
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and mention to him what happened,
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and see what he commands us."
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They came to the Messenger of Allah, peace and blessings of Allah be upon him, and mentioned it to him.
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He said:
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"And what made you know that it is a Ruqyah?"
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Then he said:
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"You have done right.
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Divide it,
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in one narration:
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take it,
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and set aside a share for me with you."
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The Messenger of Allah, peace and blessings of Allah be upon him, laughed.
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Commentary on the hadith:
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"Ruqyah":
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It is any speech used to seek healing from pain, fear, a devil, or magic.
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"Group (nafar)":
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They are a group of men between three and ten.
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"Asked them for hospitality":
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Meaning, they requested hospitality from them.
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"Refused":
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Meaning, they declined.
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"Stung":
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Meaning, a scorpion stung him.
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"Tried for him":
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Meaning, they sought treatment for him.
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"Nothing helped him":
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Meaning, none of the medicines worked, and he was not cured.
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"Group (raht)":
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Meaning, a group of men.
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"Fee (ju'l)":
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Meaning, a wage for this work.
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"Reached an agreement":
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Meaning, they consented and agreed with them.
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"A flock of sheep":
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Meaning, a group of sheep.
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And they agreed on thirty sheep.
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"Spit (yatfil)":
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To spit.
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He blew a little saliva along with it.
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He sprang up as if released from a tether.
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"Sprang up" means he was released.
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The tether
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is the rope used to tie the foreleg of an animal.
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The intended meaning is the swiftness of the recovery.
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"He was cured"
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meaning he was healed.
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"So pay them"
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meaning give them their wages in full.
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"Divide"
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meaning give each one his share.
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The one who performed the ruqyah said,
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who is Abu Sa'id al-Khudri, may Allah be pleased with him,
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"You have done well,"
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meaning in the ruqyah.
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"And set aside a share for me with you,"
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meaning assign me a portion of it.
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Among the benefits of the hadith:
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It is derived from the hadith
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that it is permissible to perform ruqyah using something from the Book of Allah the Exalted.
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Included in this are the established supplications.
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It also indicates the recommendation of reciting Surah al-Fatihah
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over one who has been stung, the sick, and those afflicted with ailments.
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This is because there is healing in Surah al-Fatihah.
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It also shows that it is prescribed to spit and blow while reciting during ruqyah.
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It also shows the permissibility of accepting payment for performing ruqyah with al-Fatihah.
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There is a difference of opinion regarding this.
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It also shows the permissibility of accepting payment for a specific task.
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It also shows the legitimacy of seeking hospitality from the people of the desert,
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staying with them, and requesting from them by way of hospitality.
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It also shows the permissibility of responding to those who refuse to show kindness in kind,
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just as the Companion did by refusing to perform the ruqyah
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in response to their refusal to host them.
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It also shows the permissibility of sharing a gift if its origin is known to be lawful.
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It also shows the permissibility of accepting something that is outwardly lawful,
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while refraining from using it if a doubt arises regarding it.
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It also demonstrates the greatness of the Qur'an in the hearts of the Companions, may Allah be pleased with them.
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It also shows belief that the provision allotted to a person will not miss him,
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and that the one in whose hand it is cannot prevent it from reaching him.
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It also shows the legitimacy of independent reasoning (ijtihad) in the absence of a specific text.
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It also shows the legitimacy of seeking medical treatment and looking for a cure.