Summary of Sahih Al-Bukhari | Episode (75) | Sales book - 2

0:00 In the name of Allah, the Entirely Merciful, the Especially Merciful.

0:03 Ifadah Center

0:06 for Humanities Studies and Research

0:09 presents

0:10 The Abridged Sahih al-Bukhari

0:16 Chapter: What has been said regarding the butcher and the meat-seller

0:21 Narrated Abu Mas'ud, who said:

0:24 A man from the Ansar, known by the kunya Abu Shu'ayb, came.

0:28 He said to a servant of his who was a butcher,

0:31 "Prepare a meal for me sufficient for five people,

0:34 for I wish to invite the Prophet, peace be upon him,

0:38 as the fifth of five."

0:40 "For I have recognized hunger in his face."

0:44 So he invited them.

0:45 A man came along with them.

0:48 The Prophet, peace be upon him, said,

0:51 "This man has followed us.

0:54 If you wish to grant him permission, then do so,

0:57 and if you wish for him to return, he shall return."

1:00 He replied, "No, rather, I have granted him permission."

1:05 Commentary on the hadith:

1:08 "Qassab" means a meat-seller, which is the butcher.

1:13 "Ij'al" means prepare.

1:16 "Came along with them a man" means he was the sixth of them.

1:20 "Grant him permission" means to enter and eat.

1:24 From the benefits of the hadith:

1:28 It is derived from the hadith:

1:30 An illustration of the state of the Companions, may Allah be pleased with them,

1:33 regarding the hardship of life and the scarcity of provisions.

1:36 It contains the instruction that whoever invites someone of high status to a meal

1:41 should also invite those companions of his who are his usual company.

1:46 It also contains the instruction that whoever intends to invite a group

1:50 should prepare sufficient food for them and not cause them distress.

1:55 It contains the recommendation for the invitee to accept the invitation.

1:59 It contains lessons in noble character,

2:02 in that if the invitee asks the host for permission regarding someone who followed him,

2:06 the host should grant it.

2:08 It indicates that the one managing the invitation must adhere to the number of invitees.

2:13 It contains an encouragement to console people and fulfill their needs without them having to ask.

2:20 Chapter: Those who consume usury

2:23 Narrated 'Awn Ibn Abi Juhayfah, who said:

2:26 I saw my father purchase a cupper.

2:29 He then ordered his cupping instruments to be broken.

2:32 I asked him about that.

2:34 He said that the Messenger of Allah, peace be upon him,

2:38 forbade the price of blood and the price of a dog,

2:42 and the earnings of a slave girl, in one narration,

2:45 and the earnings of a prostitute.

2:47 He cursed the woman who tattoos and the one who asks to be tattooed,

2:50 and the consumer of usury and the one who pays it,

2:52 and he cursed the image-maker.

2:55 Commentary on the hadith:

2:58 My father's name is Wahb Ibn 'Abdullah.

3:02 "Mahajimihi" means the tools with which he performs cupping.

3:07 "Price of blood" means the fee for cupping.

3:10 "Earnings of a slave girl" refers to the fee for adultery.

3:15 "Al-Washimah" refers to tattooing.

3:17 It is to pierce the hand or one of the limbs with a needle,

3:21 then sprinkle indigo or similar substances upon it.

3:25 "Al-Mustawshimah" means the one who requests the tattoo.

3:29 "Consumer of usury" means the one who takes it.

3:32 "The one who pays it" means the one who gives it.

3:35 From the benefits of the hadith:

3:39 It is derived from the hadith:

3:41 The permissibility of purchasing a cupper slave.

3:44 It contains the prohibition of the fee for cupping.

3:47 It contains the importance of pure earnings.

3:52 Chapter:

3:53 Allah destroys usury and increases charities.

3:57 “Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty.” (2:276)

4:02 Narrated Abu Hurayrah, may Allah be pleased with him, who said:

4:05 I heard the Messenger of Allah, peace be upon him, say:

4:10 "Swearing (oaths) promotes the sale of goods,

4:13 but destroys the blessing."

4:16 Commentary on the hadith:

4:20 "Allah destroys usury"

4:22 means He removes it and removes its blessing, both in essence and in quality.

4:27 "And increases charities"

4:28 means He causes them to grow,

4:30 and sends down blessing in the wealth from which it was taken,

4:34 and increases the reward of its owner.

4:36 "Al-Half" means the oath.

4:39 "Munfiqah" means it promotes it.

4:43 From the benefits of the hadith:

4:47 It is derived from the hadith:

4:49 That the recompense is of the same nature as the deed.

4:51 So Allah, the Almighty and Exalted, recompensed the usurer with the loss of his wealth,

4:55 because he took people's wealth in an unlawful manner.

5:00 And He recompensed the doer of good with blessing because he did good to the people.

5:05 It contains a warning against swearing oaths in buying and selling.

5:10 Chapter: What is disliked regarding swearing in a sale

5:15 Narrated 'Abdullah Ibn Abi Awfa, may Allah be pleased with him:

5:18 A man displayed goods while in the market,

5:22 and swore by Allah that he had been offered for them what he had not been offered,

5:27 in order to entrap a man from the Muslims.

5:30 Then it was revealed:

5:32 “Lo! those who purchase a small gain at the cost of Allah's covenant and their oaths, they have no portion in the Hereafter. Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.” (3:77)

5:38 The verse.

5:40 In a narration:

5:41 Ibn Abi Awfa said,

5:43 "The deceiver (najish) is a consumer of usury and a traitor."

5:48 Commentary on the hadith:

5:51 "Displayed goods"

5:53 means he promoted and marketed them.

5:56 "Swore by Allah that he had been offered for them what he had not been offered"

6:00 means he swore falsely and deceitfully to promote his goods.

6:04 "In order to entrap"

6:06 means to deceive and mislead.

6:09 “Lo! those who purchase a small gain at the cost of Allah's covenant and their oaths, they have no portion in the Hereafter. Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.” (3:77)

6:15 This includes everyone who takes something of the world

6:18 in exchange for what he abandoned of the right of Allah or the rights of His servants.

6:23 Likewise, whoever swears an oath by which he seizes the protected wealth of another.

6:29 From the benefits of the hadith:

6:33 It is derived from the hadith:

6:35 The prohibition of deception in all its forms.

6:38 It contains the prohibition of the false oath.

6:41 It contains the encouragement of honesty in transactions.

6:46 Chapter: What has been said regarding the camels

6:50 Narrated 'Ali, who said:

6:52 I had a mature she-camel from my share of the spoils on the day of Badr.

6:56 The Prophet, peace be upon him, had given me

7:00 from what Allah bestowed upon him from the one-fifth that day.

7:04 When I intended to consummate my marriage with Fatimah, peace be upon her,

7:08 the daughter of the Prophet, peace be upon him,

7:12 I made an appointment with a goldsmith among the Banu Qaynuqa' to travel with me,

7:17 so that we might bring back idhkhir (fragrant grass).

7:19 I intended to sell it to the goldsmiths,

7:23 and use the proceeds to assist with the wedding feast.

7:26 While I was gathering saddles, sacks, and ropes for my two she-camels,

7:32 and my two she-camels were kneeling beside the room of a man from the Ansar,

7:37 until I had gathered what I had gathered,

7:40 I suddenly found my two she-camels had been slaughtered,

7:45 their flanks had been cut open,

7:47 and their livers had been taken.

7:50 I could not control my eyes when I saw the sight.

7:54 I asked, "Who did this?"

7:56 They said, "Hamzah Ibn 'Abd al-Muttalib did it,

8:00 and he is in this house drinking with some of the Ansar,

8:04 with a singing girl and his companions."

8:07 She was saying in her song,

8:09 "O Hamzah, go for the fat, humped camels!"

8:13 Hamzah jumped up to his sword,

8:15 slaughtered them, cut open their flanks,

8:20 and took their livers.

8:22 'Ali said: I set off until I entered upon the Prophet, peace be upon him,

8:29 and Zayd Ibn Harithah was with him.

8:31 The Prophet, peace be upon him, recognized what I had encountered.

8:36 He said, "What is the matter with you?"

8:38 I said, "O Messenger of Allah, I have never seen a day like today!

8:42 Hamzah attacked my two she-camels,

8:45 slaughtered them, and cut open their flanks,

8:50 and he is there in a house with people drinking."

8:53 The Prophet, peace be upon him, called for his cloak and put it on,

8:58 then he set off walking,

9:00 and I and Zayd Ibn Harithah followed him,

9:03 until he came to the house where Hamzah was.

9:07 He asked for permission to enter, and he was granted it.

9:10 The Prophet, peace be upon him, began to reproach Hamzah for what he had done.

9:16 Hamzah was intoxicated, his eyes red.

9:20 Hamzah looked at the Prophet, peace be upon him,

9:24 then he raised his gaze and looked at his knees.

9:27 In a narration:

9:29 Then he raised his gaze and looked at his navel.

9:33 Then he raised his gaze and looked at his face.

9:37 Then Hamzah said,

9:39 "Are you not but slaves to my father?"

9:42 The Prophet, peace be upon him, realized that he was intoxicated,

9:47 so the Messenger of Allah, peace be upon him, retreated on his heels, walking backward.

9:53 He left, and we left with him.

9:56 In a narration: This was before the prohibition of alcohol.

10:02 Commentary on the hadith:

10:04 "Sharif" is the mature she-camel.

10:08 "Nasibi" means my share.

10:11 "Ibtani" means to consummate the marriage.

10:14 "Wa'adtu" means I agreed to meet at a specific time.

10:19 "Sowagh" is one who makes jewelry.

10:23 "Yartahil" means to go.

10:26 "Fa-na'ti" means we bring.

10:29 "Idhkhir" is a well-known plant with a pleasant scent.

10:33 "Aqtab" means what is placed on the camel as a saddle.

10:37 "Ghara'ir" are sacks for grain.

10:41 "Munakhan" means kneeling.

10:44 "Hujrah" means a room.

10:47 "Ujibat" means slaughtered.

10:50 "Buqirat khawasiruhuma"

10:52 means their sides were slit and pierced.

10:55 "Ukhidha" means taken.

10:59 "Falam amlik 'ayni" means I wept.

11:03 "Shurb" means a group drinking alcohol.

11:07 "Qaynah" means a singing slave girl.

11:10 "Lil-shuruf" means for the camels.

11:13 "Al-Nawa" means the fat ones.

11:16 "Fawathaba" means he stood up quickly.

11:19 "Ada" means he assaulted.

11:22 "Fartada" means he put on.

11:25 "Fatafaqa" means he began.

11:28 "Yalum" means he reproached.

11:31 "Thamul" means drunk.

11:34 "Sa'ada al-nazar" means he raised his gaze and directed it.

11:38 "Fanakasa" means he returned.

11:41 "Ala 'aqibayhi al-qahqara"

11:44 Meaning: he turned back, facing him.

11:51 The hadith teaches us:

11:53 The permissibility of selling *idhkhir* (a type of fragrant grass) and other permissible items, and earning a living through them.

11:58 It demonstrates the legitimacy of seeking assistance from skilled professionals in their respective crafts.

12:03 It shows the permissibility of transacting with a Jewish goldsmith.

12:07 It shows the legitimacy of seeking help for wedding feasts.

12:10 And the importance of striving to provide wholesome food for them.

12:14 It indicates that the primary responsibility for wedding feast food lies with the groom.

12:19 It shows the permissibility of goldsmithing and consuming the earnings derived from it.

12:22 This applies to items that are permissible to craft.

12:25 Unlike if one were to craft images or jewelry for men.

12:29 The hadith indicates that grief and sorrow over financial loss

12:34 may reach the point where even a righteous man might weep.

12:38 It shows the permissibility of removing one's outer garment while sitting at home.

12:42 It shows the legitimacy of a person dressing lightly within their own home,

12:47 provided that the private parts are covered.

12:49 It shows that one should refrain from addressing someone who is intoxicated or drunk,

12:52 because they cannot comprehend speech in that state.

12:56 It shows that one who passes in front of an intoxicated or drunk person

13:01 should not turn their back to them,

13:04 because one cannot be safe from harm by them.

13:07 Chapter: Mention of the Blacksmith and the Ironworker.

13:11 Narrated Khabbab, who said:

13:15 "I was a blacksmith during the Jahiliyyah.

13:18 I was owed a debt by al-'As ibn Wa'il.

13:21 I went to him to demand payment.

13:24 He said, 'I will not pay you until you disbelieve in Muhammad, peace be upon him.'

13:30 I replied, 'I will not disbelieve until Allah causes you to die and then you are resurrected.'

13:36 He said, 'Leave me until I die and am resurrected,

13:40 then I will be given wealth and children, and I will pay you back.'

13:44 Then the verse was revealed: 'Have you seen him who disbelieved in Our signs?'

13:49 'And said, "I will surely be given wealth and children."'"

13:53 “Hath he perused the Unseen, or hath he made a pact with the Beneficent?” (19:78)

13:58 Commentary on the hadith:

14:01 *Qaynan* means a blacksmith.

14:05 *Dayn* means a debt.

14:07 It is said that Khabbab, may Allah be pleased with him, crafted some jewelry for al-'As.

14:12 "I went to him to demand payment,"

14:14 meaning I went to al-'As to ask for my debt.

14:18 "And I will pay you back," meaning I will give you your due.

14:22 “Hast thou seen him who disbelieveth in Our revelations and saith: Assuredly I shall be given wealth and children?” (19:77)

14:25 "And said, 'I will surely be given wealth and children,'"

14:28 meaning: Are you not amazed at the one who combined his disbelief in the signs of Allah

14:33 with his claim that he would be given wealth and children in the Hereafter,

14:37 implying he would be among the people of Paradise?

14:40 “Hath he perused the Unseen, or hath he made a pact with the Beneficent?” (19:78)

14:46 This claim cannot be true,

14:48 unless his statement was based on knowledge of the unseen future,

14:53 which is impossible.

14:55 Or unless he had a covenant with Allah through faith in Him and following His messengers.

15:01 Since both of these are absent,

15:04 it is known that his claim is false.

15:07 From the benefits of the hadith:

15:10 The hadith teaches us:

15:13 That a blacksmith is not harmed by his trade if he is a just person.

15:18 It shows that a person might utter a word of mockery,

15:23 and because of it, a decree of Allah’s wrath is written against him until the Day of Resurrection.

15:27 It shows the permissibility of being stern in demanding a debt from one who opposes the truth

15:32 and manifests injustice and aggression.

15:35 The hadith confirms the reality of the Resurrection and the Gathering.

15:38 It shows the obligation to pay off all debts.

15:42 Chapter: Mention of the Tailor.

15:46 Narrated Anas ibn Malik, who said:

15:51 "A tailor invited the Messenger of Allah, peace be upon him,

15:55 to a meal he had prepared.

15:57 I went with the Messenger of Allah, peace be upon him,

16:01 to that meal.

16:03 He served the Messenger of Allah, peace be upon him,

16:07 barley bread,

16:09 and broth containing gourd and dried meat."

16:12 In another narration:

16:14 "I entered with the Prophet, peace be upon him,

16:17 to visit a servant of his who was a tailor.

16:19 He presented to him a bowl containing *tharid* (bread soaked in broth),

16:22 and went back to his work.

16:25 I saw the Messenger of Allah, peace be upon him,

16:28 picking out the gourd from around the bowl.

16:32 I have loved gourd ever since that day."

16:36 Anas said:

16:38 "I began gathering the gourd and placing it before him."

16:41 Commentary on the hadith:

16:45 *Faqarraba* means he presented and brought forward.

16:50 *Duba'* means gourd (pumpkin).

16:53 *Qadid* is meat that has been salted and dried in the sun.

16:58 A *sahfah* is a dish that holds enough to satisfy five people.

17:03 A *qas'ah* satisfies ten.

17:05 From the benefits of the hadith:

17:08 The hadith teaches us:

17:11 The recommendation of accepting an invitation.

17:14 It demonstrates the humility of the Prophet, peace be upon him,

17:18 as he accepted the invitation of a tailor and others like him.

17:21 It shows the virtue of Anas, may Allah be pleased with him,

17:25 as his love for the Messenger of Allah, peace be upon him, reached the point

17:30 that he loved whatever the Prophet, peace be upon him, loved,

17:34 including food.

17:36 The hadith provides evidence for the virtue of gourd over other vegetables.

17:40 It shows the permissibility of eating the food of a tailor or a goldsmith,

17:44 and accepting their invitation,

17:46 because their earnings are wholesome.

17:48 It shows the permissibility of accepting *tharid*,

17:51 which is the best of foods.

17:53 It shows the permissibility of hiring someone for tailoring.

17:56 It shows that part of the perfection of faith

17:59 is to love everything the Prophet, peace be upon him, loved,

18:04 to follow his traces in everything,

18:07 and to adopt his character.

18:09 It shows the permissibility of picking out food from around the bowl

18:14 if the food is mixed.

18:17 Chapter: Purchasing Scabby or Diseased Camels.

18:23 Narrated 'Umar, who said:

18:26 "There was a man here named Nuwas,

18:29 and he had scabby camels.

18:32 Ibn 'Umar, may Allah be pleased with them both, went

18:35 and bought those camels from a partner of his.

18:39 His partner came to him

18:41 and said,

18:42 'Did we sell those camels?'

18:44 He asked,

18:45 'To whom did you sell them?'

18:47 He replied,

18:48 'To such-and-such an old man.'

18:51 He said,

18:52 'Woe to you!

18:53 By Allah, that was Ibn 'Umar.'

18:56 He came to him and said,

18:58 'My partner sold you scabby camels,

19:01 and he did not recognize you.'

19:03 He said,

19:04 'Then take them back.'

19:06 He said,

19:07 'When he went to take them back,

19:10 he said,

19:11 "Leave them;

19:12 we are content with the decree of the Messenger of Allah, peace be upon him:

19:17 'There is no contagion.''"

19:19 Commentary on the hadith:

19:22 "Here,"

19:24 meaning in Makkah.

19:26 "Scabby camels,"

19:27 meaning sick.

19:28 *Hiyam*

19:30 is a disease that causes camels to become thirsty,

19:32 so they drink water excessively but are never quenched.

19:36 Al-Bukhari said:

19:39 "The *ha'im* is one who deviates from the intended path in everything."

19:43 "Woe to you,"

19:44 a phrase said to someone who has fallen into a predicament they did not deserve.

19:49 "Take them back,"

19:51 meaning take them back as they are returned to you.

19:54 "Leave them,"

19:55 meaning abandon them.

19:57 "Decree,"

19:58 meaning judgment.

20:00 "There is no contagion,"

20:01 meaning disease does not transmit itself by its own nature.

20:04 Rather, the One who causes illness and sends down the disease

20:07 is Allah, the Almighty and Exalted.

20:09 Everything is by decree and predestination.

20:12 From the benefits of the hadith:

20:17 The hadith teaches us:

20:19 The permissibility of buying a defective item if the seller has disclosed the defect and the buyer is content with it.

20:25 This is not considered deception.

20:28 It shows the avoidance of injustice,

20:30 and that injustice toward the righteous is even greater.

20:33 The report indicates that the Tabi'un, as a whole, recognized the rights of the Companions, may Allah be pleased with them.

20:43 Chapter: Selling Weapons During Times of Strife.

20:46 Narrated Abu Qatadah, may Allah be pleased with him, who said:

20:51 "We went out with the Messenger of Allah, peace be upon him, in the year of Hunayn.

20:56 When we met the enemy,

20:58 the Muslims suffered a setback.

21:00 I saw a man from the polytheists attacking a man from the Muslims,

21:05 so I circled around until I came upon him from behind,

21:08 and I struck him with my sword on the shoulder strap of his armor.

21:12 He turned toward me

21:14 and squeezed me so hard that I felt the scent of death.

21:18 Then death overtook him,

21:20 and he released me.

21:22 I met 'Umar ibn al-Khattab and said,

21:25 'What is the matter with the people?'

21:27 He said, 'It is the command of Allah.'

21:30 Then the people returned,

21:32 and the Prophet, peace be upon him, sat down

21:35 and said,

21:37 'Whoever kills an enemy combatant and has proof of it,

21:40 for him is his spoils.'

21:42 I stood up and said,

21:44 'Who will bear witness for me?'

21:46 Then I sat down.

21:48 Then he said,

21:49 'Whoever kills an enemy combatant and has proof of it, for him is his spoils.'

21:54 I stood up and said,

21:56 'Who will bear witness for me?'

21:58 Then I sat down.

22:00 Then he said it a third time. I stood up, and the Messenger of Allah, peace be upon him, said,

22:07 'What is the matter with you, O Abu Qatadah?' I told him the story. A man said, 'He is truthful, O Messenger of Allah,

22:17 and his spoils are with me, so compensate him on my behalf.' Abu Bakr al-Siddiq, may Allah be pleased with him, said, 'No, by Allah!

22:26 He will not be ignored in favor of a lion among the lions of Allah.' In one narration: 'No, he will not give it to a young man of Quraysh

22:35 and leave a lion among the lions of Allah who fights for Allah and His Messenger, peace be upon him,

22:43 and give you his spoils.' The Prophet, peace be upon him, said, 'He is truthful,' so he gave it to him. I sold the armor

22:53 and bought a garden in the tribe of Banu Salamah. In one narration: 'I bought some date palms from it.'

23:01 It was the first property I acquired in Islam." Commentary on the hadith: "Year of

23:11 Hunayn, meaning in the eighth year after the Hijrah, refers to a turn of events, a retreat, a scattering, and a decline.

23:18 Regarding their positions; "the strap of his shoulder" is the place where the garment rests on the neck; "I caught a scent of it."

23:26 Death; the intended meaning is "it nearly choked me with its grip"; "death overtook him," meaning he died; "so he sent me."

23:35 Meaning he left me; "What is the matter with the people?" meaning what is their state; "they returned," meaning after the defeat.

23:44 "Between," meaning evidence of the spoils—what one of the combatants takes from his opponent in war.

23:53 From what he has with him, such as weapons, clothing, a mount, and so on; "so I narrated," meaning I recounted.

24:02 "So satisfy him on my behalf," meaning give him what will satisfy him; "No, by Allah," meaning by Allah, this shall not be.

24:11 "He does not intend," meaning he does not aim for; "truthful," meaning Abu Bakr, may Allah be pleased with him; "so he gave him," meaning he gave.

24:21 The Prophet, peace and blessings of Allah be upon him, gave the armor to Abu Qatadah, may Allah be pleased with him, and I bought with it.

24:28 Meaning I purchased with it a *makhraf*, meaning an orchard among the Banu Salamah, who are a clan of the Ansar.

24:37 "I established it," meaning I gathered it; *khirafan*, meaning an orchard; among the benefits of the hadith, this hadith.

24:49 Is used as evidence by those who say that the spoils are taken from the entirety of the booty, not from the one-fifth (khums), and it contains.

24:56 That if a man claims he killed a specific person and claims his spoils, he is given the spoils along with.

25:04 In the hadith, there is evidence for the inclusion of those who have no share in the general statement: "Whoever kills a combatant."

25:11 It also indicates that the spoils are the right of the killer who incapacitated the victim with the killing, not the one who stood.

25:18 By him; it also indicates that the spoils are the right of the killer from every slain person, provided that.

25:25 The slain person was among the combatants; it also clarifies the virtue of Abu Bakr al-Siddiq, may Allah be pleased with him.

25:32 Chapter on the Perfumer and the Sale of Musk; on the authority of Abu Musa, may Allah be pleased with him, from the Prophet, peace and blessings of Allah be upon him.

25:43 He said: "The likeness of a righteous companion and an evil one is that of a musk-seller and a blacksmith's bellows."

25:50 In one narration: "And the blacksmith's bellows; you will not miss out on the musk-seller." As for the musk-seller.

25:59 Either he will give you some, or you will buy from him, or you will find a pleasant scent from him.

26:07 And the bellows-blower will either burn your clothes—in one narration: "burn your body or your garment."

26:16 Or you will find a foul odor. Commentary on the hadith.

26:23 The perfumer is one who sells perfume, which is fragrance; the companion is one who sits with others; musk is the well-known fragrance.

26:35 The bellows-blower is the blacksmith; the bellows is the shop of the blacksmith and the goldsmith; it is also said.

26:44 It is the tool into which the blacksmith blows; "he gives you," meaning he gifts you and grants you; "you buy," meaning you purchase.

26:54 "That you find a pleasant scent from him," meaning you smell a pleasant fragrance from him.

27:01 "That you find a foul odor," meaning you smell a bad fragrance from him.

27:07 From the benefits of the hadith.

27:10 It is understood from the hadith that it is forbidden to sit with those whose company causes harm, such as the backbiter and those who engage in falsehood.

27:20 It also encourages sitting with those whose company brings benefit, such as the remembrance of Allah the Exalted.

27:27 Learning knowledge, and all acts of righteousness.

27:31 It also permits the use of analogies in religion and the permissibility of using parables.

27:36 The hadith provides evidence for the purity of musk.

27:39 Chapter on the Mention of the Cupper (Hajjam).

27:44 On the authority of Anas, may Allah be pleased with him, that he was asked about the wages of the cupper.

27:50 He said: "The Messenger of Allah, peace and blessings of Allah be upon him, was cupped."

27:55 In one narration: "And he would not cheat anyone of his wages."

27:59 Abu Taybah cupped him, and he gave him two *sa'* of food.

28:05 In one narration: "And he ordered for him a *sa'* or two *sa'*, or a *mudd* or two *mudd*."

28:12 In one narration: "A *sa'* of dates."

28:16 And he spoke to his masters, so they lightened his burden.

28:19 In one narration: "And he spoke to his masters, so his tax or his tribute was lightened."

28:26 In one narration: "From his *kharaj* (tribute)."

28:29 And he said: "The best of what you use for medical treatment is cupping."

28:34 And the Indian costus (al-Qust al-Bahri).

28:36 And he said: "Do not torture your children by pressing the uvula for tonsillitis."

28:41 "And you should use the costus."

28:45 Commentary on the hadith.

28:48 Abu Taybah; it is said his name was Dinar.

28:51 It is also said Nafi', and other names have been mentioned.

28:55 "And he gave him," meaning his wages.

28:58 "And he spoke to his masters," meaning those who own him.

29:02 "The best," meaning the most excellent.

29:05 And the Indian costus.

29:07 It is a plant known in medicine.

29:10 Pleasant in scent.

29:12 "Your children," meaning your little ones.

29:15 "By pressing."

29:16 Pressing is the lifting of the uvula with the finger as a treatment.

29:20 And other things have been said.

29:22 Tonsillitis is a pain in the throat.

29:25 It is the falling of the uvula.

29:28 "From his *kharaj*."

29:29 *Kharaj* here.

29:31 Is what the master mandates his slave to pay him every day.

29:36 From the benefits of the hadith.

29:40 It is understood from the hadith.

29:42 The legitimacy of cupping.

29:44 It also encourages gentleness in medical treatment and other matters.

29:50 On the authority of Ibn 'Abbas, may Allah be pleased with them both.

29:53 From the Prophet, peace and blessings of Allah be upon him.

29:56 He was cupped and gave the cupper his wages.

29:59 And he used nasal drops (sa'ut).

30:01 Commentary on the hadith.

30:04 "And he gave the cupper his wages."

30:07 Ibn 'Abbas, may Allah be pleased with them both, said.

30:10 "If it were forbidden, he would not have given it to him."

30:13 "And he used nasal drops."

30:14 *Sa'ut* (nasal drops).

30:15 Is medicine that is placed in the nose.

30:19 From the benefits of the hadith.

30:23 It is understood from the hadith.

30:25 The permissibility of employing a worker without specifying his wages.

30:29 If that is the established custom.

30:31 It also contains the permissibility of taking wages for cupping.

Summary of Sahih Al-Bukhari | Episode (75) | Sales book - 2

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