Summary of Sahih Al-Bukhari | Episode (88) | The company letter, then the mortgage and emancipation letter

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

0:03 The Ifadah Center

0:06 for Humanities Studies and Research

0:09 presents:

0:10 Abridgment of Sahih al-Bukhari.

0:16 Chapter:

0:18 Casting Lots in the Apportionment and Distribution of Shares.

0:22 On the authority of al-Nu'man ibn Bashir, may Allah be pleased with them both,

0:26 from the Prophet, peace and blessings of Allah be upon him, who said:

0:30 "The likeness of the one who upholds the limits of Allah and the one who falls into them—

0:35 and in another narration:

0:36 'the one who compromises regarding them'—

0:38 is that of a people who cast lots for their places on a ship,

0:41 so some of them acquired its upper deck and others its lower deck.

0:46 Those in the lower deck, whenever they required water,

0:50 had to pass by those above them.

0:53 In another narration:

0:54 And the latter were troubled by them.

0:56 So one of them took an axe and began to bore a hole in the bottom of the ship.

1:00 Thereupon, the others came to him and said:

1:02 'What is the matter with you?'

1:04 He replied:

1:05 'You were troubled by me,

1:06 yet I must have water.'

1:09 And they had said:

1:11 'If only we were to make a hole in our own portion,

1:14 we would not trouble those above us.'

1:16 Now, if they leave them to what they intended, they will all perish;

1:21 and in another narration:

1:22 'And if they leave him, they will cause him to perish and perish themselves;

1:26 but if they seize their hands and stop them,

1:29 they will be saved, and all of them will be saved together.'"

1:31 Commentary on the Hadith:

1:35 "The one who upholds the limits of Allah"

1:38 means:

1:40 The one who enjoins good and forbids evil.

1:43 "The one who falls into them"

1:45 means: the one who commits them.

1:47 "Cast lots"

1:49 means: drew lots,

1:50 so each of them took an arrow,

1:53 that is, received a share.

1:55 "We were to make a hole"

1:56 means: make a fissure and opening in its bottom.

2:00 "Trouble"

2:01 means: cause harm to.

2:03 "Leave them"

2:04 means: let them be.

2:06 "Seize their hands"

2:08 means: restrain them by force.

2:11 Benefits of the Hadith:

2:15 Among the points derived from the hadith is

2:17 that casting lots is a Sunnah for anyone seeking equity in division among partners.

2:22 It also demonstrates the legitimacy of drawing parables from real life.

2:27 It illustrates that the general public may be punished for the sins of the few,

2:30 and that punishment is deserved when one abandons forbidding evil despite having the capability to do so.

2:35 The hadith also indicates that a neighbor must endure some annoyance from his neighbor

2:42 out of fear of what might be far worse.

2:44 Furthermore, it demonstrates the obligation of enjoining good and forbidding evil.

2:51 Chapter: Partnerships Involving Orphans and Heirs.

2:54 On the authority of 'Urwah ibn al-Zubayr,

2:57 that he asked 'A'ishah about the saying of Allah the Exalted:

3:00 "And if you fear that you will not deal justly with the orphan girls..."

3:04 She said, according to one narration:

3:07 "A man had an orphan girl under his guardianship and married her;

3:11 she owned a date-palm tree,

3:13 and he retained her in marriage solely for its sake,

3:15 having no genuine inclination toward her in his heart.

3:18 So this verse was revealed."

3:20 Then she said: "O my nephew,

3:22 this refers to an orphan girl in the custody of her guardian,

3:26 sharing in his wealth,

3:28 and whose wealth and beauty appeal to him.

3:31 Her guardian wishes to marry her

3:34 without being equitable in her dowry,

3:37 refusing to give her what another suitor would give her.

3:40 Thus, guardians were forbidden from marrying them

3:44 unless they act equitably toward them

3:46 and grant them the highest customary dowry due to women of their standing;

3:51 otherwise, they were commanded to marry other women who seem good to them."

3:56 'A'ishah said:

3:58 "Then the people sought a ruling from the Messenger of Allah, peace be upon him,

4:02 after the revelation of this verse,

4:04 so Allah revealed:

4:06 'They request from you a legal ruling concerning women...'

4:09 'A'ishah said:

4:11 And the saying of Allah the Exalted in the other verse:

4:14 '...while you desire to marry them...'

4:18 refers to the disinclination of one of you toward his orphan ward

4:20 whenever she possesses little wealth and beauty.

4:23 She said:

4:25 So they were forbidden from marrying those orphan women whose wealth and beauty they desired

4:30 except with justice,

4:32 because of their aversion toward them

4:34 whenever they were lacking in wealth and beauty.

4:38 In another narration:

4:40 Just as they abandon her when they are disinclined toward her,

4:43 they have no right to marry her when they desire her

4:47 unless they provide her with the fullest customary dowry

4:50 and grant her her rightful due."

4:52 Commentary on the Hadith:

4:55 "And if you fear that you will not deal justly with the orphan girls,"

4:59 means: if you fear that you will not be equitable with the orphan women

5:03 who are under your guardianship,

5:05 and you fear that you will not fulfill their rights

5:08 owing to your lack of affection for them,

5:10 then turn instead to other women.

5:13 "In the custody of her guardian"

5:15 means: under his authority.

5:17 "Sharing with him"

5:18 means: having an entitlement in his estate.

5:20 "Without being equitable"

5:22 means: without acting justly.

5:24 "Grant them the highest customary dowry due to them"

5:28 means: stipulate for them the complete proper bridal-money customary for their peers.

5:32 "Who seem good to them"

5:34 means: whichever women you choose

5:36 who possess religious commitment and wealth,

5:38 beauty, noble descent, and lineage,

5:41 and other qualities that invite marriage.

5:46 "Other than them"

5:47 means: women other than the orphan girls under your guardianship.

5:51 "They sought a ruling" (Istaftaw)

5:53 Seeking a ruling (Istifta')

5:54 is the inquirer's request to the one questioned to clarify the legal ruling regarding the matter asked about.

6:00 "While you desire to marry them"

6:03 means: whether you are disinclined from marrying them

6:06 or desirous of marrying them.

6:08 "With justice"

6:09 means: with equity.

6:11 "'Idhq"

6:12 means: a date palm,

6:13 and it was also said:

6:14 it means an orchard.

6:16 Benefits of the Hadith:

6:19 Among the points derived from the hadith:

6:22 An exhortation to care for the vulnerable among orphans and young children, showing concern for them

6:27 and warning against neglecting their rights.

6:30 It also shows that wealth and beauty are among the desirable qualities sought in marriage.

6:35 The hadith also indicates that the bridal dowry is to be paid directly to the woman if she is of sound legal capacity,

6:41 and that she comes to own it by virtue of the marriage contract itself.

6:44 It demonstrates the virtue of justice and equity in all matters.

6:48 It establishes taking into account the proper customary dowry for wards under guardianship.

6:52 It also indicates the permissibility of contracting marriage for orphan girls before puberty,

6:56 since after puberty orphanhood ceases to exist in reality.

7:00 Chapter: Partnership in Foodstuffs and Other Commodities.

7:05 On the authority of Zuhrah ibn Ma'bad,

7:08 from his grandfather 'Abdullah ibn Hisham,

7:11 who had lived during the lifetime of the Prophet, peace and blessings of Allah be upon him.

7:15 His mother, Zaynab bint Humayd, took him to the Messenger of Allah, peace be upon him,

7:21 and said: "O Messenger of Allah, take his pledge of allegiance."

7:25 He replied: "He is still a child,"

7:28 so he stroked his head and supplicated for him.

7:30 In one narration: He used to sacrifice a single sheep on behalf of his entire household.

7:36 And on the authority of Zuhrah ibn Ma'bad:

7:39 His grandfather 'Abdullah ibn Hisham used to take him out to the market to purchase food,

7:45 and Ibn 'Umar and Ibn al-Zubayr, may Allah be pleased with them both, would meet him

7:50 and say to him: "Make us your partners,

7:53 for indeed the Prophet, peace be upon him, supplicated for blessing upon you."

7:58 So he would take them in as partners, and he might thereby gain a full camel-load of profit,

8:03 which he would then send home.

8:07 Commentary on the Hadith:

8:09 "Take his pledge of allegiance": The pledge is a formal covenant upon entering Islam.

8:14 "Blessing": Blessing is an abundance of enduring good.

8:19 "He would take them in as partners": meaning he made them co-investors in what he purchased.

8:24 "He might gain a full camel-load": meaning in profit,

8:28 "As it was": meaning in its entirety,

8:31 "And send it home": meaning dispatch it to his family.

8:35 Benefits of the Hadith:

8:39 Among the points derived from the hadith:

8:42 A demonstration of the Prophet's complete compassion

8:46 toward young children.

8:48 It also shows that the formal pledge of allegiance is not taken from a child who has not reached puberty,

8:51 though it is permissible to take the pledge from an adolescent capable of fighting.

8:55 It establishes the legitimacy of entering markets to seek a livelihood.

9:00 It shows the permissibility of seeking the blessing that is established through textual evidence,

9:04 which can pertain to places, times, and persons.

9:08 It affirms Companion status for a child

9:11 if he consciously comprehended something directly from the Prophet, peace be upon him.

9:15 The hadith also contains one of the signs of prophethood.

9:18 It highlights a distinct virtue of 'Abdullah ibn Hisham, may Allah be pleased with him,

9:23 namely, the blessing granted to him in trade.

9:26 It also indicates the permissibility of requesting to enter into a commercial partnership.

9:29 Al-Bukhari said:

9:31 If a man says to another man,

9:33 "Make me your partner,"

9:36 he becomes an equal partner with him sharing half.

9:38 The Book of Pledging Collateral (Al-Rahn).

9:43 Collateral is the detention of an asset in the creditor's possession

9:47 to recover his debt from it should repayment prove impossible.

9:51 Chapter: Pledging Weapons as Collateral.

9:55 On the authority of Jabir ibn 'Abdillah, may Allah be pleased with them both, who said:

10:00 The Messenger of Allah, peace be upon him, said:

10:04 "Who will deal with Ka'b ibn al-Ashraf?

10:06 For indeed, he has harmed Allah and His Messenger."

10:10 Thereupon, Muhammad ibn Maslamah stood up and said:

10:13 "O Messenger of Allah,

10:15 would you like me to kill him?"

10:17 He said, "Yes."

10:19 He said, "Then permit me to say something [to deceive him]."

10:23 He said, "Say it."

10:25 In another narration: "You have my permission."

10:28 So Muhammad Ibn Maslamah came to him and said,

10:32 "This man has demanded charity from us,

10:35 and he has indeed burdened us,

10:37 so I have come to you seeking a loan."

10:40 Ka'b said, "By Allah, you will grow even more weary of him!"

10:45 He replied, "We have followed him,

10:48 and we do not like to abandon him until we see how his matter turns out,

10:54 and we would like you to lend us a wasq or two."

10:58 He said, "Yes,

11:00 but provide me with collateral."

11:02 Muhammad said, "What collateral do you want?"

11:05 He said, "Pledge your women as collateral."

11:08 Muhammad said, "How can we pledge our women to you when you are the most handsome of the Arabs?"

11:13 He said, "Then pledge your sons as collateral."

11:17 Muhammad said, "How can we pledge our sons to you,

11:20 only for one of them to be insulted and mocked, saying:

11:23 'He was pledged for a wasq or two!'

11:26 This would be a disgrace upon us.

11:28 Rather, we will pledge our armor to you."

11:31 So he made an appointment to return to him.

11:33 Thus, he came to him by night accompanied by Abu Na'ilah,

11:36 who was Ka'b's foster brother.

11:39 Ka'b invited them into the fortress,

11:41 and came down to meet them.

11:43 His wife said to him,

11:45 "Where are you going at this hour?"

11:47 He said, "It is only Muhammad Ibn Maslamah

11:51 and my foster brother Abu Na'ilah."

11:53 She said, "I hear a voice from which blood seems to be dripping."

11:59 He said, "It is only my brother Muhammad Ibn Maslamah

12:02 and my foster brother Abu Na'ilah.

12:04 Indeed, a noble man, even if invited to a fatal spear-thrust at night, would surely answer."

12:09 Muhammad Ibn Maslamah entered accompanied by Abu 'Abs Ibn Jabr,

12:15 al-Harith Ibn Aws,

12:17 and 'Abbad Ibn Bishr.

12:19 Muhammad had instructed them, "When he comes down,

12:22 I will take hold of his hair and smell it;

12:25 when you see that I have taken firm hold of his head,

12:28 fall upon him and strike him!"

12:30 And in another version:

12:32 "Then I will let you smell it."

12:34 So Ka'b came down to them draped in his garments and carrying his sword,

12:36 with the scent of perfume wafting from him.

12:39 Muhammad said, "I have never smelled a better scent than today,"

12:43 meaning a more fragrant aroma.

12:45 Ka'b said, "I possess the most perfumed and graceful women of the Arabs."

12:50 Muhammad said, "Will you permit me to smell your head?"

12:54 He said, "Yes." So he smelled it,

12:57 and smelled it again,

12:59 then let his companions smell it.

13:01 Then he said, "Will you permit me once more?"

13:04 He said, "Yes." When he had firmly seized his head,

13:07 he shouted, "Fall upon him!" and they killed him.

13:11 Then they went to the Prophet, peace and blessings of Allah be upon him, and informed him.

13:17 Commentary on the hadith:

13:21 "Who will deal with Ka'b Ibn al-Ashraf?"

13:23 meaning: who will undertake the task of killing him?

13:26 Ka'b Ibn al-Ashraf was one of the chieftains of the Jews,

13:29 and he was a poet who lampooned the Messenger of Allah (peace be upon him) and his Companions,

13:35 incited the polytheists to fight the Muslims,

13:39 and recited poetry to that end.

13:41 "Permit me to say something"

13:44 means:

13:46 give me permission to speak [negatively] about you in order to deceive them.

13:49 "The man" refers to the Prophet, peace be upon him.

13:54 "'Anana" means: he has burdened and wearied us.

13:57 "Astaslifuka" means: I ask you for a loan.

14:01 "Latamallannahu" means: you will surely grow weary and annoyed with him.

14:05 "Ittaba'nahu" means: we followed him in what he brought.

14:09 "Nada'uhu" means: we abandon him.

14:12 A wasq is equal to sixty sa's,

14:15 which equals approximately one hundred and fifty kilograms.

14:19 "Pledge to me" means: give me collateral so that I am assured of repayment.

14:24 "You are the most handsome of the Arabs" in appearance,

14:28 and women are naturally inclined toward handsome features.

14:31 "So he is insulted" means: it becomes a reproach and an insult hurled at him.

14:36 "Al-la'mah" means armor, and it is also said to mean weaponry;

14:40 the armor of war is its gear.

14:43 "So he made an appointment" means: he agreed with him on a specific time.

14:47 "I hear a voice from which blood seems to be dripping"

14:51 means: his voice sounds like that of a seeker of blood,

14:54 or the voice of a shedder of blood.

14:57 "Indeed, a noble man, even if invited to a fatal spear-thrust at night, would surely answer"

15:01 is a proverb used to express extreme chivalry and generosity,

15:04 signifying that even if an appeal comes by night,

15:07 the noble man responds to it,

15:09 even if answering it entails his death.

15:12 "Taking hold of his hair" means grabbing and pulling his hair.

15:16 "I have taken firm hold of his head"

15:19 means: I have grasped his head such that he cannot escape.

15:23 "I will let you smell it" means: I will enable you to smell it.

15:27 "Mutawashshihan" means wrapped in his garments and carrying his sword.

15:32 "With the scent of perfume wafting from him"

15:34 means: a fragrance of perfume was diffusing from him.

15:37 "The most graceful of the Arabs" means the most beautiful among them.

15:41 "Will you permit me?" means asking for permission and consent.

15:45 "Fall upon him" means: strike him down with your swords.

15:49 "They went" means: they arrived.

15:52 Key takeaways from the hadith:

15:56 Among the benefits derived from the hadith:

15:58 The permissibility of using equivocation (ta'rid) out of necessity.

16:01 Equivocation is to speak words that are truthful internally,

16:05 while the listener understands something else from them.

16:08 This is permissible in war and similar situations,

16:11 provided it does not invalidate an established legal right.

16:14 It also shows that acts of worship and religious duties entail hardship,

16:18 but it is a hardship endured for the pleasure of Allah Almighty,

16:22 and is therefore beloved to us.

16:24 The apparent sense of the hadith also indicates the permissibility of outright deception in warfare.

16:29 It shows the permissibility of financial transactions with Jews in matters permitted by the Sharia,

16:33 such as buying, selling, pledging collateral, and the like.

16:36 It establishes the permissibility of pledging weapons to a dhimmi,

16:40 unlike an enemy combatant (harbi).

16:42 What Muhammad Ibn Maslamah (may Allah be pleased with him) did was a stratagem of war.

16:47 The hadith also indicates the permissibility of holding collateral while residing at home (not traveling).

16:51 It shows that whoever harms Allah and His Messenger forfeits his life and has no protection.

16:57 It illustrates the cowardice of the Jews and their reliance on fortresses,

17:01 alongside their habitual treachery and deceit.

17:04 It demonstrates the legitimacy of conveying glad tidings upon the destruction of a harmful enemy combatant.

17:12 Chapter.

17:37 Commentary on the hadith:

17:43 Meaning: if it is a riding beast, it may be ridden

17:46 in return for its maintenance,

17:50 and milking a dairy animal,

17:52 meaning the milk of an animal possessing an udder.

17:55 Key takeaways from the hadith:

17:59 Among the benefits derived from the hadith:

18:01 The pledgee may benefit from the collateral by milking and riding it in proportion to the cost of its maintenance.

18:07 The hadith also indicates that the utility of the pledged property should not be left unutilized.

18:13 This means that legal rulings are built upon justice,

18:16 and justice is a requisite objective of the law.

18:21 Chapter: When the Pledgor and the Pledgee Disagree, and Similar Cases.

18:24 The burden of proof is upon the claimant,

18:27 and the oath is upon the defendant.

18:31 On the authority of Ibn Abi Mulaykah:

18:33 Two women were stitching leather in a house, or in a room,

18:38 and one of them came out with an awl having pierced through her hand,

18:43 so she brought a claim against the other.

18:45 The matter was raised to Ibn Abbas,

18:47 and Ibn Abbas said:

18:49 The Messenger of Allah, peace and blessings of Allah be upon him, said:

18:53 "If people were given claims merely based on their assertion,

18:55 the blood and wealth of many people would be lost."

18:59 Remind her of Allah,

19:01 and recite to her:

19:03 “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)

19:06 So they reminded her of Allah, and she confessed.

19:09 Ibn Abbas said:

19:11 The Prophet, peace be upon him, said:

19:14 "The oath is upon the defendant."

19:17 Commentary on the hadith:

19:21 "Takharuzan" means: they were sewing leather.

19:24 "In the room" means: in an isolated place.

19:29 "An awl having pierced through her hand"

19:32 means: her palm was punctured,

19:34 and the awl used for piercing leather had exited through the other side.

19:40 "The matter was raised to Ibn Abbas"

19:42 means: he was consulted for a legal verdict regarding it,

19:44 and this consultation was conducted via correspondence.

19:47 "Remind her of Allah"

19:49 means: warn her against swearing a false oath.

19:52 “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)

19:56 Meaning: those who barter their religion for worldly gain

19:59 and attain it through false oaths,

20:03 the wrath of Allah is rightfully due upon them,

20:06 and His punishment is incumbent upon them.

20:08 "And she confessed"

20:10 means: she admitted to the act.

20:12 Key takeaways from the hadith:

20:16 Among the benefits derived from the hadith:

20:18 Warning litigants,

20:20 reminding them of Allah,

20:22 and admonishing them with what suits the situation.

20:25 The hadith also points to the virtue of truthfulness and the prohibition of lying.

20:30 It highlights the obligation of verifying matters and claims before judging.

20:36 The Book of Manumission ('Itq).

20:39 Manumission is the termination of ownership over an enslaved person.

20:45 Chapter on Manumission and its Virtue.

20:47 And the words of Allah Almighty:

20:49 "Freeing a slave."

20:51 On the authority of Abu Hurayrah,

20:53 from the Prophet (peace and blessings of Allah be upon him) who said:

20:56 "Whoever frees a Muslim slave,

20:59 Allah will free—"

21:01 and in another narration:

21:02 "Allah will deliver—

21:04 for every limb of his, a limb of his own from the Fire,

21:07 even his private parts for his private parts."

21:11 Commentary on the hadith:

21:14 "Raqabah" (slave)

21:15 means a male or female slave.

21:17 "Istanqadha"

21:19 means: He saved and delivered.

21:22 Key takeaways from the hadith:

21:25 Among the benefits derived from the hadith:

21:27 Recompense is often corresponding to the nature of the deed,

21:31 Thus, the one who emancipates a slave is rewarded with emancipation from the Fire.

21:36 This indicates that freeing a Muslim slave is more virtuous than freeing a disbeliever.

21:40 The hadith also indicates that the people of Tawhid will not remain eternally in the Fire.

21:47 Chapter:

21:48 Which Slaves Are Best to Emancipate?

21:50 On the authority of Abu Dharr (may Allah be pleased with him), who said:

21:55 I asked the Prophet (peace and blessings of Allah be upon him):

21:58 "Which deed is best?"

22:00 He replied:

22:01 "Faith in Allah,

22:03 and striving in His cause."

22:05 I asked:

22:06 "Which slaves are best to emancipate?"

22:09 He replied:

22:10 "The most expensive of them and the most precious to their masters."

22:14 I said:

22:15 "What if I cannot do that?"

22:17 He said:

22:18 "Then help someone in hardship or make something for an unskilled person."

22:22 He asked:

22:23 "What if I cannot do that?"

22:25 He replied:

22:26 "Restrain yourself from harming people,

22:28 for that is a charity you bestow upon yourself."

22:33 Commentary on the Hadith:

22:37 "The most expensive of them," meaning the highest in price,

22:41 "and the most precious to their masters,"

22:43 meaning the ones most cherished by their owners due to their love for them,

22:48 because freeing such a slave is rarely done except with pure sincerity.

22:53 "What if I cannot do that?"

22:54 Meaning, if I am unable to do so.

22:57 "Help someone in hardship":

22:59 the meaning is to assist an impoverished person,

23:02 because he suffers loss and ruin due to poverty and dependents.

23:06 "For an unskilled person":

23:07 that is, one who possesses no craft

23:10 and lacks proficient skills.

23:12 "Restrain" (tada'u):

23:13 that is, leave off or withhold.

23:15 Key Lessons from the Hadith:

23:18 The hadith shows that jihad is the best of deeds after faith.

23:24 It also shows that the variation in narrations regarding the best of deeds

23:29 is simply due to differences among the questioners and what suited the given situation.

23:34 It demonstrates the virtue of asking follow-up questions well.

23:37 It shows the patience of the mufti and teacher with the inquirer and student, and gentleness with them.

23:43 It illustrates that deeds vary in virtue according to circumstances and intentions.

23:48 It contains an encouragement to benefit people and show kindness to them.

23:52 Chapter: Mistake and Forgetfulness in Emancipation, Divorce, and the Like,

23:59 and that There Is No Emancipation Except for the Sake of Allah.

24:02 On the authority of Abu Hurayrah, tracing it back to the Prophet, who said:

24:06 "Allah has forgiven my Ummah for what whispers

24:11 or crosses their minds,

24:13 — and in one narration:

24:15 their breasts —

24:17 so long as they do not act upon it or speak of it."

24:20 Commentary on the Hadith:

24:23 "Forgiven" means pardoned.

24:27 "Whispers" or whispering

24:30 is that which wavers in the soul without finding reassurance or settling firmly within it.

24:35 Key Lessons from the Hadith:

24:38 It is deduced from the hadith

24:41 that one of the distinctive virtues of this Ummah is that it is not held accountable for inner thoughts.

24:46 It also shows that whatever crosses a person's mind of potential actions

24:52 is pardoned by Allah, Mighty and Majestic, until he acts upon it.

24:57 Chapter: When a Man Says to His Slave:

25:02 "He Is for Allah," Intending Emancipation,

25:05 and Taking Witnesses for Emancipation.

25:07 On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

25:12 When I came to the Prophet (peace and blessings of Allah be upon him),

25:16 I recited along the way:

25:18 "O what a night, for its length and weariness!

25:21 Yet it was that which rescued me from the abode of disbelief."

25:25 He said: And a slave of mine fled from me on the road.

25:29 He said: When I arrived before the Prophet (peace be upon him),

25:34 I pledged allegiance to him.

25:36 While I was with him,

25:38 the slave suddenly appeared.

25:40 The Messenger of Allah (peace be upon him) said to me:

25:44 "O Abu Hurayrah, this is your slave!"

25:48 So I said: "He is free for the sake of Allah,"

25:51 and I emancipated him.

25:53 Commentary on the Hadith:

25:57 "And its weariness," meaning its fatigue and hardship.

26:01 "The abode of disbelief" refers to the hostile territory (dar al-harb),

26:04 and "darah" is more specific than "dar."

26:07 "A slave of mine fled from me on the road,"

26:10 meaning that each of us became lost to his companion.

26:14 "The slave suddenly appeared,"

26:16 meaning he showed up and arrived.

26:18 "For the sake of Allah,"

26:19 meaning purely for Allah Almighty.

26:22 Key Lessons from the Hadith:

26:25 It is deduced from the hadith

26:28 that it is recommended to emancipate a slave upon attaining one's hope and being saved from what was feared.

26:33 It also shows the virtue of emigrating to Allah and His Messenger (peace be upon him).

26:39 Chapter: The Selling and Gifting of the Right of Loyalty (Wala').

26:44 On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:

26:48 The Messenger of Allah (peace and blessings of Allah be upon him) forbade

26:51 the selling of the right of loyalty (wala') and its gifting.

26:54 Commentary on the Hadith:

26:57 "Al-Wala'" means the emancipator's right of inheritance from the freed slave.

27:03 "Its gifting":

27:04 a gift is giving something without compensation.

27:08 Key Lessons from the Hadith:

27:12 It is deduced from the hadith

27:14 that loyalty (wala') is like lineage,

27:16 so it cannot be dissolved by transfer.

27:18 It also shows that any transaction contrary to the Sharia

27:22 has no legal effect in transferring ownership.

27:25 Chapter: When a Man's Brother or Uncle Is Captured,

27:31 Can He Be Ransomed If He Is a Polytheist?

27:35 On the authority of Anas (may Allah be pleased with him):

27:37 Some men of the Ansar sought permission from the Messenger of Allah (peace and blessings of Allah be upon him),

27:43 saying:

27:44 "Grant us permission,

27:46 and let us waive the ransom for our nephew, al-'Abbas."

27:50 But he said:

27:51 "You shall not waive a single dirham of it!"

27:54 And in one narration:

27:55 "By Allah, you shall not leave out anything!"

27:59 Commentary on the Hadith:

28:02 "Let us waive," meaning let us forego.

28:05 "His ransom":

28:06 a ransom (fidyah) is the wealth given to liberate a captive.

28:10 "You shall not waive," meaning you shall not leave out.

28:14 Key Lessons from the Hadith:

28:18 It is deduced from the hadith

28:20 that it demonstrates the profound love of the Ansar (may Allah be pleased with them) for the Prophet (peace be upon him);

28:27 therefore, they sought to draw close to the Messenger of Allah (peace be upon him)

28:32 by waiving the ransom of al-'Abbas (may Allah be pleased with him).

28:36 It also demonstrates the excellent etiquette of the Companions toward the Prophet (peace be upon him),

28:42 as they said:

28:44 "our nephew,"

28:46 and did not say: "your uncle."

Summary of Sahih Al-Bukhari | Episode (88) | The company letter, then the mortgage and emancipation letter

Transcript