Part of Sahih Al-Bukhari
· Lesson 87 of 113
Summary of Sahih Al-Bukhari | Episode (87) | The book of injustices and usurpation, then the company book
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Transcript
Machine translation — may contain errors
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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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An Abridgment of Sahih al-Bukhari.
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Chapter:
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Should wine jars be broken,
0:21
or leather wineskins torn?
0:23
And if someone smashes an idol, a cross, a tambour (lute),
0:27
or anything whose wood cannot be lawfully used.
0:31
On the authority of Salamah ibn al-Akwa', who said:
0:33
We set out with the Messenger of Allah (peace and blessings of Allah be upon him) toward Khaybar,
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and we marched through the night.
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A man among the group said to 'Amir ibn al-Akwa',
0:44
"Will you not let us hear some of your verses?"
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He said:
0:48
And 'Amir was a poet.
0:51
So he dismounted and began chanting camel-driver verses for the people, reciting:
0:54
"O Allah! Were it not for You, we would not have been guided,
0:57
(in another narration:
0:59
'By Allah! Were it not for You, we would not have been guided,')
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nor would we have given charity, nor offered prayer.
1:05
So forgive—may we be ransomed for You—what we have acquired!
1:08
(in another narration:
1:10
'So forgive—may we be ransomed for You—what we have left behind!')
1:13
And make our feet firm when we confront the enemy,
1:16
and cast down tranquility upon us!
1:19
Indeed, whenever an outcry is raised against us, we rush forward,
1:22
while with their screams, they have sought support against us."
1:25
The Messenger of Allah (peace be upon him) said:
1:29
"Who is this driver?"
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They replied, "'Amir ibn al-Akwa'."
1:34
He said, "May Allah have mercy on him."
1:37
Thereupon, a man from among the group said,
1:40
"Martyrdom has become certain for him, O Prophet of Allah!
1:42
Would that you had let us enjoy his companionship longer!"
1:44
He said:
1:45
We then reached Khaybar and besieged them,
1:48
until severe hunger afflicted us.
1:52
Thereafter, Allah granted them victory over it.
1:55
On the evening of the day victory was granted to them,
1:59
the people kindled many fires.
2:02
The Messenger of Allah (peace be upon him) asked,
2:05
"What are these fires?
2:07
Over what are you kindling them?"
2:10
They replied, "Over meat."
2:12
He asked, "Over what kind of meat?"
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They said, "Over the meat of domestic donkeys."
2:19
The Messenger of Allah (peace be upon him) said:
2:23
"Spill it out and smash them."
2:26
A man said,
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"O Messenger of Allah,
2:29
or may we spill it out and wash them?"
2:32
He said,
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"Or that."
2:34
(In another narration:
2:36
"Wash them.")
2:37
When the two armies drew up in battle lines,
2:40
'Amir's sword was somewhat short.
2:43
He thrust it forward toward a Jewish fighter to strike him,
2:46
but the blade's tip rebounded,
2:48
striking 'Amir's own knee, which led to his death.
2:52
When they returned,
2:54
Salamah said:
2:55
The Messenger of Allah (peace be upon him) saw that I looked pale,
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so he said to me,
3:01
"What is the matter with you?"
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I said,
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"May my father and mother be ransomed for you!
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They claim that 'Amir's deeds have come to naught."
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He asked,
3:10
"Who said that?"
3:12
I replied,
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"So-and-so, so-and-so, and so-and-so said it,
3:16
as well as Usayd ibn al-Hudayr al-Ansari."
3:20
The Messenger of Allah (peace be upon him) said:
3:23
"Whoever said that has lied!
3:25
Indeed, he shall have a double reward."
3:28
And he joined two of his fingers, saying,
3:30
"He was truly a striver, a mujahid!"
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(In another narration:
3:35
"And what death could add more to his reward?
3:38
Few Arabs were raised in it who were his equal!")
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(In another narration:
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"who walked on it his equal!")
3:46
Commentary on the Hadith:
3:49
"Al-Dinan" refers to large earthen storage jugs and clay jars.
3:53
"Tukharraq" means pierced and torn open.
3:57
"Al-Ziqaq" are leather waterskins.
4:01
"Tanburah" (or tunbur) is a well-known musical instrument.
4:07
"Min hunayhatik":
4:08
"Al-hanah" is a metonymy for an indistinct thing,
4:11
and what is meant by "hunayhat" here
4:14
is short metric verses (urjuzah).
4:17
The meaning is:
4:18
he began and set forth.
4:20
"Nahdu":
4:21
"Al-hida'"
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is singing to urge and drive camels onward.
4:26
"Muqtafina"
4:27
means what we have committed or earned.
4:29
"And make our feet firm when we confront the enemy"
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means: we ask You for steadfastness upon meeting the foe.
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"And cast down tranquility upon us"
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means: send down upon us inner peace and mercy.
4:42
"Whenever an outcry is raised against us, we rush forward"
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means: whenever we are summoned to battle or to the truth, we answer and come forth.
4:49
"While with their screams, they have sought support against us"
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means: they attacked us relying on clamor and shouting, not on true bravery.
4:56
"A man" refers to 'Umar (may Allah be pleased with him).
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"Wajabat"
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means: Paradise has certainly been decreed for him through the blessing of your supplication for him.
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It is also said
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it means: martyrdom has been decreed for him through your prayer.
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"Would that you had let us enjoy his companionship longer"
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means: would that you had prayed for his survival among us,
5:14
so that we might benefit from 'Amir,
5:16
referring to his courage.
5:18
"Makhmashah"
5:19
means: famine and severe hunger.
5:21
"Tuqidun"
5:23
means: you are lighting fires.
5:25
"Humur insiyyah"
5:26
are domestic donkeys that are accustomed to dwellings,
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as "uns" (domesticity) is the opposite of wildness.
5:31
"Uhriquha"
5:33
means: pour out their contents upon the ground.
5:35
"And smash them"
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refers to the cooking pots.
5:39
"Or that"
5:40
means: wash them instead of breaking them.
5:43
"When the people drew up in lines"
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means: when the two opposing ranks faced each other for combat.
5:48
"He thrust it forward"
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means: he took it and struck with it.
5:52
"Dhubab sayfih"
5:53
means: the tip of his sword.
5:56
"Qafalu"
5:57
means: they returned.
5:58
"Shahiban"
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means: pale-faced with an altered complexion.
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"His deeds have come to naught"
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means: they were nullified and rejected.
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"He was truly a striver (jahid)"
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means: earnest and diligent in his endeavors,
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undertaking immense hardship.
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"A mujahid"
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means: fighting against the enemies of Allah, Mighty and Majestic.
6:16
Key Benefits of the Hadith:
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Derived from this hadith are:
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An elucidation of the virtue of divine tranquility (sakinah),
6:25
and that it constitutes a complete blessing from Allah upon the servant
6:27
during times of adversity and terrors
6:30
wherein hearts are shaken with panic;
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and that it is granted in proportion to the servant's knowledge of his Lord,
6:36
his trust in His true promise,
6:39
and according to his level of faith and courage.
6:42
It also contains evidence for the permissibility of reciting poetry and camel-driving chants during warfare,
6:46
and that this serves as a means of psychological warfare.
6:49
The hadith also establishes the legitimacy of praying for someone else to attain martyrdom.
6:54
It demonstrates the virtue of 'Umar (may Allah be pleased with him) and his deep discernment.
6:58
It affirms the permissibility of besieging the enemy.
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It illustrates that all guidance lies in the Hands of Allah, Glorified and Exalted,
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and the truly steadfast is only the one whom Allah makes firm.
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The hadith indicates the lawfulness of wishing for someone's life to be prolonged.
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It contains an indication of the permissibility of praying for a warrior on the battlefield,
7:19
when guarding one of the military frontlines,
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with a prayer expressing safety and continued life,
7:26
owing to his crucial standing in the ranks of the Muslims.
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Furthermore, the hadith serves as evidence for those who hold that the meat of domestic donkeys is impure,
7:35
since it contains the command to pour it out,
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which conveys the strongest form of prohibition.
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Donkey meat had been eaten prior to this incident.
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It highlights an outstanding virtue of 'Amir ibn al-Akwa' (may Allah be pleased with him),
7:48
and that he receives a twofold reward.
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It affirms the general principle that no individual is decisively judged to be in Paradise or the Fire,
7:55
except through explicit divine text.
7:59
On the authority of 'Abdullah ibn Mas'ud (may Allah be pleased with him), who said:
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The Prophet (peace be upon him) entered Makkah,
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and around the House were three hundred and sixty idols.
8:11
He began prodding them with a stick in his hand, saying:
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“And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.” (17:81)
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“And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.” (17:81)
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"The truth has come, and falsehood can neither originate anything nor resurrect it."
8:28
Commentary on the Hadith:
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"Nusub" are stones that the people of the Pre-Islamic Era of Ignorance used to erect for worship;
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it is also said that they used to slaughter sacrifices upon them, turning them red with blood.
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"Yat'anuha" means striking and jabbing them.
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"The truth has come":
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The truth is that which Allah revealed to His Messenger Muhammad (peace be upon him).
8:53
Thus, Allah commanded him to proclaim and declare:
8:56
The truth has arrived, against which nothing can stand!
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"And falsehood perished" means it dissolved and vanished away.
9:06
Key Benefits of the Hadith:
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Derived from this hadith are:
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The legitimacy of destroying instruments of falsehood
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and anything that serves solely in acts of disobedience,
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until its recognizable form is obliterated.
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It shows that falsehood exerts influence and gains currency only when unopposed by the truth;
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yet once the truth arrives, falsehood disintegrates,
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so that it is left entirely powerless.
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The hadith also indicates that falsehood only gains ground during times
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and places devoid of knowledge regarding Allah Almighty’s verses and clear proofs.
9:43
On the authority of 'A'ishah (may Allah be pleased with her), who said:
9:47
The Messenger of Allah (peace and blessings of Allah be upon him) returned from a journey,
9:51
and I had covered a niche of mine with a thin woolen curtain adorned with images.
9:57
In another narration:
9:58
"and I had hung a patterned curtain containing images."
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So he commanded me to remove it, and I took it down.
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When the Messenger of Allah (peace be upon him) saw it,
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he tore it down.
10:11
In another narration:
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"His face altered in color,
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then he took the curtain and tore it down,
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and said:
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'The people most severely punished on the Day of Resurrection
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are those who emulate the creation of Allah.'"
10:25
In another narration:
10:27
"'...those who fashion these images.'"
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She said:
10:31
"So we turned it into a cushion or two cushions."
10:35
In another narration:
10:36
"into two small pillows,
10:38
and they were kept in the house for him to sit upon."
10:42
Commentary on the hadith:
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"Bi-qiram"
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means: with a thin curtain.
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"Sahwah"
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is an alcove or niche in the wall in which things are placed.
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"Tamathil"
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means: images of animate beings possessing souls.
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"Hatakahu"
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means: he tore it apart.
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"Yudahuna bi-khalqillah"
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means: they vie with it,
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likening themselves to Allah Almighty in fashioning such forms.
11:10
"Wisadah"
11:11
means: a pillow or cushion.
11:13
Among the benefits derived from the hadith:
11:16
It is inferred from the hadith
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that if the depicted image is dismantled such that its limbs are severed,
11:23
its use becomes permissible.
11:25
It also indicates that all such images are prohibited,
11:28
whether three-dimensional figures or flat depictions,
11:32
whether found on a curtain, a carpet, the surface of a wall,
11:36
or anything else.
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It demonstrates that wearing garments containing images is detestable, a fortiori.
11:44
It also demonstrates the legitimacy of destroying garments that contain images.
11:51
Chapter: One Who Fights in Defense of His Property
11:54
On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), who said:
11:58
I heard the Prophet (peace and blessings of Allah be upon him) say:
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"Whoever is killed defending his property is a martyr."
12:07
Commentary on the hadith:
12:10
"Whoever is killed defending his property"
12:12
means: one who is slain while defending his possessions.
12:16
Among the benefits derived from the hadith:
12:19
It is inferred from the hadith
12:21
that it is permissible to repel an aggressor who wrongfully attempts to seize property,
12:26
whether that property is little or great.
12:30
The hadith also indicates that if the malicious aggressor is killed,
12:34
no blood money is owed for him, nor is there any legal retribution.
12:37
It also permits conferring the designation of martyr upon someone other than a casualty of the battlefield,
12:42
though this designation can only be established through explicit textual proof,
12:46
and the specialized rulings governing battlefield martyrs do not apply to him.
12:52
Chapter: If One Breaks a Bowl or an Item Belonging to Another
12:56
On the authority of Anas, who said:
12:58
The Prophet (peace and blessings of Allah be upon him) was in the home of one of his wives,
13:03
when one of the Mothers of the Believers sent over a bowl containing food.
13:08
The wife in whose house the Prophet (peace be upon him) was struck the servant's hand,
13:14
and the bowl fell and shattered.
13:17
Thereupon, the Prophet (peace be upon him) gathered the broken pieces of the bowl
13:22
and began collecting into them the food that had been in it,
13:26
while saying:
13:27
"Your mother felt jealous."
13:30
In another narration:
13:31
"Eat!"
13:32
He then detained the servant until a bowl was brought from the wife in whose house he was,
13:38
and gave the intact bowl to the wife whose bowl had been broken,
13:43
in another narration:
13:45
"the large dish"
13:46
in all occurrences,
13:48
and he kept the broken one in the house of the one who broke it.
13:53
Commentary on the hadith:
13:56
"One of his wives" refers to 'A'ishah (may Allah be pleased with her).
14:01
"One of the Mothers of the Believers" refers to Zaynab (may Allah be pleased with her).
14:06
"Bi-sahfah":
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A sahfah is a serving dish large enough to satisfy five people,
14:12
whereas a qas'ah satisfies ten.
14:14
"Fa-infalaqat"
14:16
means: it fractured and broke.
14:18
"Filaq al-sahfah"
14:19
means: its broken pieces.
14:22
"Gharat"
14:23
means: her jealousy was stirred.
14:26
"Habasa al-khadim"
14:27
means: he made the servant wait.
14:29
"Fa-dafa'a"
14:30
means: he handed over.
14:32
"Amsaka"
14:33
means: he retained.
14:35
Among the benefits derived from the hadith:
14:38
It is inferred from the hadith
14:40
that it is recommended to treat women gently and show forbearance,
14:43
and to extend full excuse to a woman in a state of jealousy.
14:47
The hadith indicates that a jealous woman is not held strictly accountable for what she does under such influence,
14:53
because in that state her rational faculty is clouded by the intense anger stirred by jealousy.
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It also demonstrates the legitimacy of imposing financial compensation for damaged property,
15:03
and that whoever destroys another person's property must make restitution for it.
15:10
The Book of Partnerships
15:12
Partnership:
15:14
A contract between two or more parties to collaborate through labor or capital.
15:21
Chapter: Sharing in Food, Pooled Travel Expenses (Nahd), and Goods
15:26
On the authority of Jabir Ibn 'Abdillah (may Allah be pleased with them both), who said:
15:30
The Messenger of Allah (peace and blessings of Allah be upon him) dispatched an expedition toward the coast,
15:36
appointing Abu 'Ubaydah Ibn al-Jarrah as their commander, and they numbered three hundred.
15:41
In another narration:
15:42
"...to intercept a caravan of Quraysh."
15:44
We stayed by the coast for half a month,
15:47
and we were struck by severe hunger
15:50
to the point that we ate fallen leaves (khabat),
15:52
so that force came to be called the Army of the Fallen Leaves,
15:56
and I was among them.
15:58
We had set out—
15:59
in another narration:
16:01
"carrying our provisions upon our shoulders—
16:04
until, when we were along the way, the provisions ran out."
16:09
Abu 'Ubaydah then commanded that all the provisions of the army be gathered,
16:12
so everything was collected,
16:15
amounting to two provisions bags of dates.
16:17
He would ration it to us little by little each day
16:21
until it was depleted,
16:23
and nothing reached each of us except a single date per day.
16:27
I said:
16:28
"And what good is a single date?"
16:30
He replied:
16:31
"We truly felt its loss when it was all gone!"
16:35
He said:
16:36
Then we reached the sea,
16:38
and suddenly there was a massive sea creature like a small hill!
16:41
That army ate from it for eighteen nights;
16:46
in another narration:
16:47
"so we ate from it for half a month,
16:50
and we rubbed our bodies with its fat until our strength returned to us."
16:55
Abu 'Ubaydah then ordered two of its ribs to be stood upright,
17:00
then he ordered a mount to be saddled,
17:03
and it passed beneath them without touching either of them.
17:08
In another narration,
17:09
Jabir said:
17:11
A man among the company slaughtered three camels,
17:15
then slaughtered three camels,
17:17
then slaughtered three camels,
17:20
whereupon Abu 'Ubaydah forbade him.
17:23
In another narration,
17:25
Abu 'Ubaydah said:
17:27
"Eat!"
17:28
And when we arrived in Medina,
17:30
we mentioned that to the Prophet (peace be upon him),
17:34
and he said:
17:35
"Eat of it;
17:36
it was sustenance that Allah brought forth for you.
17:39
Give us some to eat if you have any left with you."
17:42
So one of them brought him some of it, and he ate it.
17:45
Commentary on the hadith:
17:49
"Al-Nahd"
17:50
is the pooling of travel expenses among companions and mixing them together.
17:55
"'Urud" refers to goods and commodities.
17:58
"The Messenger of Allah (peace be upon him) dispatched an expedition":
18:02
this expedition took place in the month of Rajab
18:05
in the eighth year of the Hijrah.
18:07
"Toward the coast"
18:09
means: in the direction of the seashore.
18:11
"Fa-ammara"
18:13
means: he appointed him as their commander.
18:15
"Faniya al-zad"
18:16
means: it diminished and approached total depletion.
18:19
"Al-Mizwad"
18:22
is a bag or pouch in which travel provisions are kept.
18:25
"Yaqutuna"
18:27
means: he nourished and fed us.
18:29
"And what good is a single date?":
18:31
what is meant is:
18:32
a single date cannot satisfy hunger.
18:35
"We truly felt its loss when it was all gone":
18:38
that is, its absence had a severe, painful impact upon us,
18:42
and we deeply regretted its end.
18:45
"Intahayna"
18:46
means: we arrived.
18:48
"Mithl al-zarib"
18:49
means: like a small mountain or hill.
18:52
"Bi-rahilah":
18:53
a rahilah is a riding camel.
18:56
"Al-Khabat"
18:57
refers to shaken tree leaves.
18:59
"Wadakuhu"
19:00
means: its rendered fat and grease.
19:02
"Jaza'ir":
19:03
jazur refers to a camel slaughtered for meat.
19:06
Among the benefits derived from the hadith:
19:09
Lessons drawn from the hadith:
19:11
The leader may distribute provisions equitably among the people,
19:15
while residing in town, whether for compensation or otherwise,
19:17
just as he did while traveling.
19:20
The hadith also demonstrates the profound faith and reliance upon Allah of the Companions (may Allah be pleased with them).
19:26
It highlights the virtue of Abu 'Ubaydah (may Allah be pleased with him).
19:30
It affirms the legitimacy of appointing an emir with specific authority during travel,
19:34
to oversee the people's affairs and manage their needs.
19:38
It establishes the obligation of obeying the emir in what is right.
19:41
It shows that reliance upon Allah does not negate taking the necessary practical means.
19:45
It indicates the permissibility of eating floating fish cast ashore by the sea.
19:50
It also demonstrates the virtue of contentment and accepting the decree of Allah.
19:57
On the authority of Salamah (may Allah be pleased with him), who said:
20:01
The people's provisions dwindled and they fell into severe poverty,
20:04
so they came to the Prophet (peace and blessings of Allah be upon him) asking to slaughter their camels,
20:09
and he granted them permission.
20:10
Then 'Umar met them,
20:12
and they informed him,
20:13
so he said:
20:15
"How will you survive after your camels are gone?"
20:18
He then went in to the Prophet (peace be upon him) and said:
20:22
"O Messenger of Allah, how will they survive after their camels are gone?"
20:27
Thereupon the Messenger of Allah (peace be upon him) said:
20:30
"Call among the people to bring whatever surplus provisions they have."
20:35
So a leather sheet was spread out for that purpose,
20:37
and they placed their provisions upon it.
20:40
Then the Messenger of Allah (peace be upon him) stood up,
20:44
supplicated, and invoked blessings upon it.
20:46
He then called them to bring their vessels,
20:49
and the people scooped up food until they had filled them all.
20:52
Then the Messenger of Allah (peace be upon him) said:
20:56
"I bear witness that there is no god but Allah,
21:00
and that I am the Messenger of Allah."
21:03
Commentary on the hadith:
21:06
"Dwindled" (khaffat) means grew scarce.
21:09
"Fell into severe poverty" (amlaqu) means they became destitute.
21:12
"To slaughter their camels"
21:14
means they came seeking his permission to slaughter their mounts.
21:17
"How will you survive after your camels are gone?"
21:20
meaning: after slaughtering them.
21:23
He was pointing out that peril is most likely to overtake a traveler on foot
21:26
when he slaughters his riding mount.
21:29
"Surplus provisions"
21:31
refers to whatever remained of their stored food.
21:34
"A leather sheet" (nit')
21:35
refers to a tanned hide spread on the ground.
21:38
"And invoked blessings upon it"
21:40
means he prayed for barakah,
21:42
and for the abundance and endurance of good.
21:45
"The people scooped up"
21:46
means they gathered it in handfuls with their hands.
21:49
Benefits of the hadith:
21:53
From this hadith it is derived
21:55
that among the miracles of the Prophet (peace be upon him)
21:59
was the multiplication of food.
22:01
It demonstrates the virtue and sharp insight of 'Umar (may Allah be pleased with him).
22:05
It shows the desirability of offering sincere counsel and initiating advice.
22:10
The hadith also serves as proof for those who hold
22:12
that it is permissible for the leader during times of inflation and hardship
22:16
to compel the wealthy to contribute what he deems appropriate
22:20
for the public welfare.
22:22
It indicates the desirability of adopting the advice of a sincere counselor
22:25
when a superior and more prudent course becomes evident,
22:28
thereby setting aside the initial resolve.
22:32
On the authority of Rafi' ibn Khadij (may Allah be pleased with him), who said:
22:36
We used to pray the 'Asr prayer with the Prophet (peace be upon him),
22:41
after which a camel would be slaughtered
22:43
and divided into ten portions,
22:45
and we would eat cooked meat before the sun set.
22:51
Commentary on the hadith:
22:54
"Jazur" refers to a camel.
22:57
"Cooked meat" (lahman nadijan)
22:59
means thoroughly cooked and done.
23:01
Benefits of the hadith:
23:05
The hadith clarifies the timing of the 'Asr prayer.
23:08
It indicates the merit of hastening to pray at the beginning of its time.
23:12
It shows leniency in dividing meat without using scales,
23:16
because it falls under the category of mutual benevolence,
23:18
and it is designated for immediate consumption.
23:23
On the authority of Abu Musa, who said
23:25
that the Prophet (peace be upon him) said:
23:28
"When the Ash'aris run short of provisions during a military expedition,
23:32
or the food of their families runs low in Medina,
23:35
they gather all that they have in a single cloth,
23:38
and then divide it among themselves in a single vessel
23:42
equally;
23:44
so they are of me, and I am of them."
23:48
Commentary on the hadith:
23:50
"The Ash'aris"
23:52
are an Arab tribe from Yemen.
23:54
"Run short of provisions" (armalu)
23:56
means their provisions are exhausted and they are in need of food.
24:00
Benefits of the hadith:
24:02
From this hadith it is derived
24:05
that there is a great virtue established for the Ash'aris.
24:09
It highlights the virtue of altruism and supporting one's brothers.
24:16
Chapter: The Distribution of Sheep.
24:18
On the authority of Rafi' ibn Khadij, who said:
24:21
We were with the Prophet (peace be upon him)
24:24
at Dhu al-Hulayfah,
24:25
when hunger afflicted the people.
24:27
They captured camels and sheep as spoils.
24:30
He said:
24:32
The Prophet (peace be upon him) happened to be
24:34
at the rear of the army,
24:36
so they acted hastily,
24:38
slaughtered the animals, and set up the cooking pots.
24:40
But the Prophet (peace be upon him) ordered
24:43
that the pots be overturned.
24:45
Then he divided the spoils, equating ten sheep to one camel.
24:50
Then a camel bolted,
24:52
and they pursued it, but it exhausted them.
24:54
There were only a few horses among the people,
24:57
so a man among them shot it with an arrow,
24:59
and Allah brought it to a halt.
25:01
Then the Prophet said:
25:03
"Indeed, among these beasts
25:05
are some that bolt like wild animals;
25:07
so whichever of them overpowers you—"
25:09
—in another narration:
25:11
"whichever of them bolts from you—"
25:14
—and in another narration:
25:16
"whichever of them acts like this—
25:18
then treat it in this manner:"
25:20
"treat it in this manner."
25:22
Then Rafi' said:
25:24
"We expect—
25:26
or we fear—an encounter with the enemy tomorrow,
25:28
and we have no slaughtering knives;
25:30
shall we slaughter with sharpened reeds?"
25:32
He said—
25:34
in another narration:
25:36
"Hurry, or slaughter swiftly;
25:38
whatever causes the blood to flow and over which the name of Allah is mentioned,
25:40
eat of it,
25:42
excluding teeth and claws;
25:44
and I will inform you of the reason for that:
25:46
as for the tooth, it is a bone,
25:48
and as for the claw,
25:50
it is the slaughtering tool of the Abyssinians."
25:53
Commentary on the hadith:
25:55
"At Dhu al-Hulayfah":
25:57
it is the location in Tihamah near Dhat 'Irq,
25:59
though it is also said to be
26:01
the well-known miqat.
26:03
"At the rear of the army"
26:05
means bringing up their rearguard.
26:07
"And set up the cooking pots"
26:09
is a metonymy for cooking.
26:12
"Overturned"
26:14
means they were tipped over
26:16
and their contents spilled out.
26:18
"Equating"
26:20
means calculating their relative value at that time.
26:22
"Bolted"
26:24
means it shied away and fled wildly.
26:26
"Exhausted them"
26:28
means it wore them out and eluded them.
26:30
"Brought it to a halt"
26:32
means stopped it in its tracks.
26:34
"These beasts"
26:36
refers to domesticated animals.
26:38
"Bolt like wild animals"
26:40
means they flee from humans and become feral.
26:42
"Whichever of them overpowers you"
26:44
refers to any that escapes and bolts away.
26:46
"Then treat it
26:48
in this manner"
26:50
means shoot it with an arrow.
26:52
"We expect" means we fear.
26:54
"Muda" refers to knives.
26:56
"With reeds"
26:58
means using their sharp split edges.
27:00
"Causes the blood to flow" means pours it out
27:02
and lets it stream freely.
27:04
"And I will inform you of the reason for that"
27:06
means: I will clarify the underlying legal cause for you
27:08
regarding that prohibition.
27:10
"The slaughtering tool of the Abyssinians":
27:12
this refers to their slitting the throats of slaughtered animals
27:14
with their fingernails,
27:16
using them in place of the knife
27:18
that Muslims use.
27:20
Benefits
27:23
of the hadith:
27:26
It is derived from the hadith
27:28
that it is impermissible to consume any of the war booty
27:30
prior to its official distribution.
27:32
It indicates the permissibility of dividing sheep, cattle,
27:34
and camels without an exact individual
27:36
monetary appraisal.
27:38
It establishes the validity of emergency slaughter for runaway animals.
27:40
The hadith also serves as evidence
27:42
for those who permit penal discipline (ta'zir)
27:44
through the destruction of property.
27:48
Chapter: The Valuation of Shared Property
27:50
Between Partners at a Fair
27:52
and Just Price.
27:54
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both,
27:56
that the Messenger of Allah,
27:58
peace and blessings of Allah be upon him,
28:00
said:
28:02
"Whoever manumits his share in a slave,
28:04
— and in another narration:
28:06
'Whoever manumits a part of his slave,'
28:08
or 'a share,'
28:10
or he said, 'a portion,' —
28:12
and he possesses sufficient wealth
28:14
that reaches the full value of the slave
28:16
— in another narration:
28:18
'and if he is financially well-off' —
28:20
the slave shall be appraised for him at a fair value,
28:22
and he shall give his co-owners
28:24
their respective shares, and the slave will thereby
28:26
be completely freed on his account.
28:28
Otherwise, only that portion of him is emancipated
28:30
which he freed."
28:32
Commentary on the hadith:
28:34
"A share," that is,
28:37
"in a slave,"
28:39
which encompasses both male and female slaves.
28:41
"Reaches,"
28:43
meaning is equivalent to and amounts to.
28:45
"A fair value":
28:47
what is intended is that he should be appraised
28:49
as being entirely enslaved,
28:51
without reducing his valuation due to the defect of partial freedom.
28:53
Among the points of benefit
28:55
of the hadith:
28:58
it is derived from the hadith
29:00
that there is strong encouragement toward manumission and the freeing of slaves.
29:02
It also indicates that if there enters
29:04
into a slave a portion of freedom,
29:06
Allah, Exalted and Glorified, has legislated
29:08
the release of the remainder.
29:10
It also demonstrates that if a co-owner acts
29:12
regarding property that cannot be physically partitioned
29:14
in a manner that terminates
29:16
ownership, he must guarantee the financial share
29:18
of his partner.
29:22
On the authority of Abu Hurayrah, may Allah be pleased with him,
29:24
from the Prophet, peace and blessings of Allah be upon him,
29:26
who said:
29:28
"Whoever manumits a small share
29:30
in his slave
29:32
— in another narration: 'manumits
29:34
a share or a small portion' —
29:36
then the responsibility of completely emancipating him rests upon his own wealth.
29:38
In another narration:
29:40
he is completely freed if the man
29:42
possesses wealth;
29:44
but if he has no wealth,
29:46
the slave is appraised at a fair
29:48
valuation, and then
29:50
he is asked to earn and pay off the rest, without being overburdened."
29:52
Commentary on
29:54
the hadith:
29:57
"A small share" (shaqis), meaning a portion.
29:59
"The responsibility of completely emancipating him rests upon him":
30:01
meaning he is obligated to pay
30:03
the value of the remaining part from his own wealth,
30:05
so that the slave is entirely released from bondage.
30:07
"He is asked to earn and pay off" (istas'a):
30:09
meaning he works and earns to pay his other master.
30:11
"Without being overburdened"
30:13
meaning without
30:15
being subjected to excessive demands in his earning,
30:17
nor treated with harshness.
30:20
Among the points of benefit of the hadith:
30:22
it is derived from the hadith
30:24
that it is legitimate to appraise
30:26
financial assets.
30:28
And it provides guidance toward showing gentleness
30:30
to the contracted slave who is purchasing his freedom.