Part of Sahih Al-Bukhari
· Lesson 81 of 113
Summary of Sahih Al-Bukhari | Episode (81) | The continuation of the book on agency and then the book on farming
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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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The Abridged Sahih al-Bukhari
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Chapter: A Woman Appointing an Agent for Marriage
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On the authority of Sahl Ibn Sa'd
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that a woman came to the Messenger of Allah, peace and blessings of Allah be upon him,
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and said,
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"O Messenger of Allah,
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I have come to offer myself to you."
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In one narration:
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"She offered herself to Allah and His Messenger, peace be upon him."
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In another narration:
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A woman stood up and said,
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"O Messenger of Allah,
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she has offered herself to you,
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so decide regarding her as you see fit."
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He did not answer her anything.
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[He did this] three times.
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The Messenger of Allah, peace be upon him, looked at her,
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casting his gaze up and down over her.
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Then he lowered his head.
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In one narration:
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He said,
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"I have no need for women today."
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When the woman saw that he had not decided anything regarding her, she sat down.
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A man from his Companions stood up and said,
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"O Messenger of Allah,
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if you have no need for her,
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then marry her to me."
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He said,
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"Do you have anything?"
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In one narration:
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"To give her as a dowry?"
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He said,
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"No, by Allah, O Messenger of Allah."
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He said,
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"Go to your family and see if you can find anything."
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He went, then returned and said,
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"No, by Allah, O Messenger of Allah,
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I did not find anything."
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In one narration:
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"Give her a garment."
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He said,
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"I do not have one."
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He said,
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"Look, even if it is a ring of iron."
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He went, then returned and said,
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"No, by Allah, O Messenger of Allah,
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not even a ring of iron.
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But here is my lower garment (izar)."
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Sahl said,
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"He had no upper garment (rida')."
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"So she may have half of it."
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The Messenger of Allah, peace be upon him, said,
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"What would she do with your lower garment?
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If you wear it, she will have nothing of it,
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and if she wears it, you will have nothing."
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The man sat until his sitting became long.
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Then he stood up.
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The Messenger of Allah, peace be upon him, saw him turning away,
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so he ordered that he be called back.
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When he came,
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he said,
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"What do you have of the Qur'an?"
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He said,
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"I have such-and-such surah and such-and-such surah,"
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and he counted them.
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He said,
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"Do you recite them by heart?"
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He said, "Yes."
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He said,
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"Go, for I have given her to you in marriage."
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In one narration:
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"We have given her to you in marriage."
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In one narration:
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"I have married her to you."
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In one narration:
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"We have married her to you."
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In one narration:
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"I have given you her hand in marriage"
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for what you have of the Qur'an.
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Commentary on the hadith:
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It is said she was Khawlah Bint Hakim,
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and it is said it was someone else.
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"To offer myself to you"
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means for the purpose of marriage.
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"Casting his gaze up and down over her"
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means he raised it,
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"and down"
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means he lowered it.
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The intent is:
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he looked at her upper and lower parts.
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"Lowered his head"
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means he bowed it.
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"Did not decide"
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means he did not judge or finalize the decision regarding her.
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"Need"
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The intent of need here is:
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marriage.
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"Do you have anything?"
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means to give her as a dowry.
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"Look"
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means search.
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"Even if it is a ring of iron"
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is by way of exaggeration to show the minimum.
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"My lower garment (izar)"
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The izar
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is a garment that covers the lower half of the body.
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"Upper garment (rida')"
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The rida'
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is a garment that covers the upper half of the body.
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"Until his sitting became long"
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means waiting.
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The intent is:
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boredom and despair entered his soul.
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"Turning away"
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means going away, turning his back.
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"What do you have of the Qur'an?"
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means what do you memorize of the Qur'an?
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"Counted them"
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means mentioned and named them.
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"Fara" (in the text)
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means he looked.
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"To give her as a dowry"
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means to give her as a dowry.
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"Give her a garment"
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means as a dowry for her.
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"Do you recite them by heart?"
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means from your memory, not from looking [at a text].
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"I have given her to you"
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means I have married her to you.
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"For what you have of the Qur'an"
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means as a dowry for her.
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From the benefits of the hadith:
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It is understood from the hadith:
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The permissibility of a woman offering herself to the Prophet, peace be upon him,
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and this is one of his specific characteristics, peace be upon him.
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And among the specific characteristics of the Prophet, peace be upon him, also
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is that it is permissible for him to take whomever he wishes from those who offered themselves to him without a dowry.
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The hadith is an argument for those who say
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that marriage is contracted with the word "gift" (hibah).
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It contains the legitimacy of a woman offering herself to a righteous man to marry her.
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It contains that there is no harm in proposing to someone who offered herself to another
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if the one offered to has explicitly refused,
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or if it is understood from the context of the situation.
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It contains the recommendation of specifying the dowry,
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because it is more effective in ending disputes and more beneficial for the woman.
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It contains the permissibility of a guardian or a ruler marrying off a woman to a man of limited means if she is satisfied with him.
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It contains the permissibility of wearing an iron ring.
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It contains the permissibility of looking at the woman one intends to marry, repeating the look, and contemplating her beauty.
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It contains the permissibility of marrying off a woman without asking
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whether she is in her waiting period (iddah) or not.
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The hadith contains an indication of the permissibility of taking payment for teaching the Qur'an.
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It contains that a gift does not enter the possession of the recipient except by acceptance.
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It contains the permissibility of swearing an oath without being asked to do so.
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It contains that there is no limit to the minimum of the dowry.
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And it provides guidance toward not being excessive in dowries.
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The hadith indicates that wealth is not a consideration in the matter of compatibility (kafa'ah).
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The hadith contains that everything for which it is permissible to take a wage can be a dowry.
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It contains that it is recommended for one who is asked for a need that he cannot fulfill
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to remain silent in a way that the requester understands,
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and not to shame him by refusing,
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unless understanding cannot be reached except by an explicit refusal,
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in which case he should be explicit.
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It contains the recommendation of hastening the dowry and delivering it to the wife.
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Chapter: If one appoints an agent and the agent leaves something out, but the principal approves it, it is valid.
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And if he lends it for a specified term, it is valid.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him, appointed me to guard the zakat of Ramadan.
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Someone came and began to scoop up some of the food.
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I seized him and said,
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"By Allah, I will report you to the Messenger of Allah, peace be upon him."
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He said, "I am in need and have a family,
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and I have a pressing need."
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He said,
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"So I let him go."
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The Prophet, peace be upon him, said,
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"O Abu Hurayrah,
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what did your prisoner do last night?"
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He said,
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"I said, 'O Messenger of Allah,
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he complained of a pressing need and a family,
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so I had mercy on him and let him go.'"
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He said,
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"Indeed, he lied to you,
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and he will return."
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I knew that he would return because of the words of the Messenger of Allah, peace be upon him,
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that he would return.
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So I lay in wait for him.
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He came and began to scoop up some of the food.
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I seized him
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and said,
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"I will report you to the Messenger of Allah, peace be upon him."
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He said,
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"Let me go, for I am in need and have a family;
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I will not return."
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I felt pity for him, so I let him go.
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When morning came,
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the Messenger of Allah, peace and blessings of Allah be upon him, said to me:
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"O Abu Hurayrah,
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what did your captive do?"
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I replied:
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"O Messenger of Allah,
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he complained of severe need and having dependents,
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so I felt pity for him and let him go."
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He said:
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"Indeed, he lied to you,
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and he will return."
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So I lay in wait for him a third time,
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and he came scooping up some food.
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I seized him
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and said:
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"I will certainly take you to the Messenger of Allah;
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this is the third and final time,
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as you claim you will not return,
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yet you keep coming back."
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He said:
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"Let me go, and I will teach you words
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by which Allah will benefit you."
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I asked, "What are they?"
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He said:
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"When you go to your bed,
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recite Ayat al-Kursi:
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﴾Allah—there is no deity except Him, the Ever-Living, the Sustainer of [all] existence﴿
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until you finish the verse.
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For there will always be a guardian from Allah over you,
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and no devil will approach you until morning."
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So I let him go.
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When morning came,
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the Messenger of Allah, peace and blessings of Allah be upon him, said to me:
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"What did your captive do last night?"
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I replied:
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"O Messenger of Allah,
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he claimed he would teach me words
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by which Allah would benefit me,
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so I let him go."
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He asked:
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"What are they?"
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I said:
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"He told me:
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'When you go to your bed,
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recite Ayat al-Kursi
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from the beginning until you finish the verse:
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﴾Allah—there is no deity except Him, the Ever-Living, the Sustainer of [all] existence﴿
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and he said to me:
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'There will always be a guardian from Allah over you,
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and no devil will approach you until morning.'"
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They were the most eager of all people for goodness.
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The Prophet, peace and blessings of Allah be upon him, said:
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"Indeed, he told you the truth,
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even though he is a habitual liar.
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Do you know whom you have been speaking with for the past three nights,
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O Abu Hurayrah?"
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I said, "No."
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He said:
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"That was a devil."
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Commentary on the hadith:
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"He entrusted me"
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meaning, he made me a guard to protect the zakat.
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"With the protection of the zakat of Ramadan"
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meaning, guarding the Sadaqat al-Fitr.
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"Then someone came to me"
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meaning, in the form of a man.
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"Scooping up some food"
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meaning, gathering the food with his hands
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and putting it into his container to take it.
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"I seized him"
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meaning, I caught him and held him.
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"I will certainly take you"
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meaning, I will take you to complain
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and bring you before the Messenger of Allah, peace and blessings of Allah be upon him,
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so that he may judge your case.
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"And I have dependents"
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meaning, I am burdened with the support of dependents.
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It has been said:
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that he only took it for poor families among the jinn.
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"And I have a severe need"
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meaning, I am a person in need and in extreme poverty.
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"So I let him go"
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meaning, I let him leave.
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"Last night"
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refers to the previous day.
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"I lay in wait for him"
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meaning, I watched for his arrival.
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"You claim"
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"You claim"
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meaning, you say.
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"You will not return"
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meaning, you will not return to stealing.
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"Yet you return"
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meaning, you come back.
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The intent is:
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to emphasize the devil's lying.
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"Let me go"
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meaning, leave me and clear my path.
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"By which Allah will benefit you"
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The aspect of the benefit:
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protection from the devils.
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"You go"
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meaning, you come to.
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﴾Allah—there is no deity except Him﴿
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meaning, there is no deity worshipped in truth except Him.
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"The Ever-Living"
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meaning, He who possesses perfect life.
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"The Sustainer"
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He is the One who exists by Himself
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and sustains all others.
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"Guardian"
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from protection and preservation.
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"So I let him go"
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meaning, I released him.
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"He claimed"
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meaning, he mentioned and said.
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"They were"
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meaning, the Companions, may Allah be pleased with them.
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"Even though he is a habitual liar"
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The intent:
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the essence of the devil is lying.
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So lying is a habit for him.
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"Whom you have been speaking with"
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meaning, whom you have been dialoguing and talking to.
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Among the benefits of
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the hadith:
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It is derived from the hadith:
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the permissibility of collecting Zakat al-Fitr
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before the night of Eid al-Fitr,
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and appointing someone to guard it,
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and distributing it.
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It also contains the permissibility of seeing a devil
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in the form of a human or otherwise.
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It also shows that it is possible for the jinn
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to speak the language of humans,
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and their tongue.
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It also shows that the jinn
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eat and steal.
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It also shows that the essence of the devils is
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lying,
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but a liar may sometimes tell the truth,
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though that is rare.
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The hadith is one of the signs of Prophethood,
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due to his saying, peace and blessings of Allah be upon him:
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"What did
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your captive do last night?"
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The hadith also contains an indication of
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accepting the excuse of a thief
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before his case is raised to the ruler.
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It also shows that it is permissible
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to call someone an agent (wakil)
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if they are appointed to guard something.
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It also contains an explanation of
14:38
the virtue of Ayat al-Kursi,
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and that it repels the devil
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from the one who recites it.
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The hadith also shows that the devil has
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a share of those who neglect
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the remembrance of Allah, the Exalted, before sleeping.
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It also contains an indication
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of the permissibility of seeking knowledge
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to act upon it.
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It also shows that a believer
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may be deceived by mentions of weakness and poverty,
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because Abu Hurayrah,
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may Allah be pleased with him,
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was deceived by the mention of poverty.
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The hadith is evidence
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that if
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a person of falsehood speaks a word of truth,
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it is accepted from him
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and not rejected simply because
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he was the one who said it.
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The hadith also contains an indication
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of the desirability of comforting the poor
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and the weak,
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and that the Companions, may Allah be pleased with them,
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were the most eager of people for goodness.
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It also contains protection
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from the devil by adhering to
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daily litanies and remembrances
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prescribed by the Shari'ah.
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It also contains an encouragement for the litanies of sleep.
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The hadith
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contains an indication of the condemnation of theft.
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Chapter: If an agent
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sells something defective,
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his sale is void.
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On the authority of Abu Sa'id al-Khudri,
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may Allah be pleased with him, who said:
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Bilal came to the Prophet,
15:56
peace and blessings of Allah be upon him,
15:58
with Barni dates.
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The Prophet,
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peace and blessings of Allah be upon him, said to him:
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"Where is this from?"
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Bilal said:
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We had some inferior dates.
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We sold two sa' of them for one sa' of better quality.
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So that we might feed the Prophet,
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peace and blessings of Allah be upon him.
16:16
The Prophet,
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peace and blessings of Allah be upon him, said,
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upon that:
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"This is the essence of usury! This is the essence of usury! Do not do this. Rather, if you wish to buy, sell your dates for another currency, then buy [the better dates] with it."
16:34
Commentary on the hadith:
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"Barnī dates" are a type of yellow, round date, and they are among the finest. Where did this [inferior] date come from?
16:49
"Inferior dates" means dates that are not of good quality; it is also said they were spoiled. "Two sa'": the sa' is a measure equivalent to 2.5 kilograms.
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"Oh, oh" is an expression used when complaining or feeling sorrow. "The essence of usury" means this transaction is usury itself.
17:11
From the benefits of the hadith:
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One learns from the hadith the prohibition of usury and the gravity of the matter, and it contains the teaching of the Prophet, peace and blessings of Allah be upon him,
17:23
on how to avoid usury: by selling the item for dirhams, then purchasing that item with those dirhams.
17:31
It also indicates that all dates, despite their different varieties, are of a single category, so it is not permissible to have disparity in their exchange.
17:40
It also shows that invalid sales must be rescinded, and it teaches kindness to oneself and giving it its due right.
17:48
Chapter: Agency in Waqf (endowment), its maintenance, and that one may feed a friend and eat from it in a reasonable manner.
17:58
On the authority of Ibn 'Umar, may Allah be pleased with them both, that 'Umar, in one narration, acquired land in Khaybar.
18:06
He gave it as charity from his wealth during the lifetime of the Messenger of Allah, peace and blessings of Allah be upon him.
18:12
It was called Thamgh, and it was a date palm orchard.
18:16
'Umar said, "O Messenger of Allah, I have acquired wealth that is precious to me,
18:23
and I wish to give it as charity."
18:26
The Prophet, peace and blessings of Allah be upon him, said, "Give its principal as charity."
18:31
In one narration: "If you wish, you may withhold its principal and give its produce as charity."
18:37
It shall not be sold, nor gifted, nor inherited.
18:41
But its fruit is to be spent.
18:43
So 'Umar gave it as charity.
18:46
His charity was for the sake of Allah, for the freeing of slaves, and for the poor.
18:52
In one narration: for the destitute, the guest, the wayfarer, and relatives.
18:58
There is no blame upon the one who manages it if he eats from it in a reasonable manner,
19:03
or feeds his friend, without seeking to accumulate wealth from it.
19:07
In one narration: "without seeking to amass wealth."
19:11
Ibn 'Umar used to manage 'Umar's charity.
19:15
He would gift it to people from the people of Makkah who used to stay with him.
19:25
"In a reasonable manner" means according to what is customary among agents.
19:29
Thamgh is a place facing Madinah.
19:33
There was property there belonging to 'Umar ibn al-Khattab, may Allah be pleased with him.
19:37
"Acquired" means I obtained it and it entered my possession.
19:41
"Precious" means the finest and most admired wealth I possess.
19:45
"For the freeing of slaves" refers to those under a contract of manumission (mukātabūn).
19:49
Something from the endowment is given to them to free their necks.
19:54
"The wayfarer" is one who has wealth in a land but cannot reach it.
19:59
So he is in need of travel expenses to his home.
20:03
"No blame" means no sin.
20:06
"The one who manages it" means the one who takes charge of the endowment's affairs.
20:10
"Without seeking to accumulate wealth from it" means his eating and feeding others
20:14
should not be for the purpose of amassing wealth.
20:17
Rather, it should not exceed what is customary.
20:20
"Without amassing" means without hoarding.
20:27
One benefits from the hadith that people are bound by their conditions in their endowments.
20:33
It also encourages hospitality and rewarding the guest.
20:37
It also indicates that it is not permissible to sell an endowment.
20:40
It also indicates the recommendation of consulting people of virtue and righteousness
20:44
in matters and paths of goodness.
20:47
Chapter: Agency in Legal Punishments (Hudud).
20:51
On the authority of Abu Hurayrah and Zayd ibn Khalid al-Juhani, may Allah be pleased with them both,
20:57
that they said:
20:59
A man from the Bedouin came to the Messenger of Allah, peace and blessings of Allah be upon him,
21:04
and said, "O Messenger of Allah,
21:07
I adjure you by Allah to judge between us according to the Book of Allah."
21:11
The other opponent, who was more learned than him, said,
21:15
"Yes, judge between us according to the Book of Allah,
21:19
and grant me permission to speak."
21:21
The Messenger of Allah, peace and blessings of Allah be upon him, said,
21:25
"Speak." He said, "My son was an employee for this man,
21:30
and he committed adultery with his wife.
21:33
I was informed that my son deserves to be stoned.
21:36
So I ransomed him with one hundred sheep and a slave girl."
21:40
Then I asked the people of knowledge,
21:42
and they informed me that my son deserves one hundred lashes and banishment for a year,
21:47
and that this man's wife deserves to be stoned."
21:50
The Messenger of Allah, peace and blessings of Allah be upon him, said,
21:54
"By Him in Whose hand is my soul,
21:56
I will surely judge between you according to the Book of Allah.
22:00
The slave girl and the sheep are to be returned to you,
22:02
and your son shall receive one hundred lashes and banishment for a year.
22:06
Go, O Unays, to this man's wife,
22:09
and if she confesses, then stone her."
22:12
He said: So he went to her and she confessed,
22:16
and the Messenger of Allah, peace and blessings of Allah be upon him, ordered her,
22:20
and she was stoned.
22:22
Commentary on the hadith:
22:25
"Bedouin" means the inhabitants of the desert.
22:29
"I adjure you" means I ask you.
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"Judge for me according to the Book of Allah"
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means according to what the Book of Allah contains regarding judgment.
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It is also said: according to the decree of Allah.
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"More learned than him" means more knowledgeable and understanding.
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"Employee" means a hired worker.
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"I ransomed" means I saved my son with a ransom.
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"Slave girl" means a female servant.
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"People of knowledge" refers to the Companions who used to issue legal rulings.
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"They informed me" means they taught me.
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"Banishment":
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Banishment is exile from the land where the crime occurred.
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"Slave girl" means a female servant.
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"Returned" means returned to you.
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"Go" means depart.
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"Unays" is Unays ibn al-Dahhak al-Aslami, may Allah be pleased with him.
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"He went to her" means he walked to her.
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"She confessed" means she admitted.
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From the benefits of the hadith:
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One benefits from the hadith:
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The permissibility of delaying a judgment until the next day for a valid reason.
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It also establishes the principle that the claimant is the first to speak,
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and the one seeking judgment has the right to speak first.
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It also shows that the questioner should be polite in asking and in requesting permission to speak.
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It also shows the legitimacy of hiring (ijarah).
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On the authority of 'Uqbah ibn al-Harith,
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that the Prophet, peace and blessings of Allah be upon him, was brought Nu'ayman,
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or the son of Nu'ayman, while he was drunk.
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It was difficult for him,
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and he ordered those in the house to strike him.
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So they struck him with palm branches and sandals.
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And I was among those who struck him.
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"Brought" means he was brought.
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"With palm branches":
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The palm branch
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is the stalk of the palm tree without the leaves.
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"Sandals" means footwear.
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From the benefits of the hadith:
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One benefits from the hadith:
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That the execution of legal punishments is for the Imam and those whom the Imam appoints,
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to prevent chaos and establish justice.
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It also shows that the punishment for drinking is the lightest of the legal punishments.
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Book of Sharecropping (Muzara'ah).
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Sharecropping is a contract for cultivation in exchange for a portion of the produce.
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Chapter: The virtue of planting and sowing if one eats from it.
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On the authority of Anas ibn Malik, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said,
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"There is no Muslim who plants a plant,
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or sows a crop,
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and a bird, a human, or an animal eats from it,
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but it will be a charity for him."
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Commentary on the hadith:
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"Plants a plant"
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such as fruit trees and the like.
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"Sows a crop"
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such as wheat, barley, and the like.
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"Animal" means any beast.
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"Charity" means reward and recompense.
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From the benefits of the hadith:
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The hadith is an argument for those who say
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that agriculture is the best of earnings.
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It also shows that the reward resulting from acts of righteousness in the Hereafter
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is exclusive to the Muslim, not the disbeliever.
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It also encourages the cultivation of the earth.
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Chapter: What is warned against regarding the consequences of being preoccupied with farming tools,
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or exceeding the limit that was commanded.
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On the authority of Abu Umamah al-Bahili,
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who saw a plowshare and some farming tools,
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and said:
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I heard the Prophet, peace and blessings of Allah be upon him, say,
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"This does not enter the house of a people,
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but Allah will cause humiliation to enter it."
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Commentary on the hadith:
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"Plowshare" is an iron tool used for plowing.
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"Allah will cause humiliation to enter it"
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if they neglect their rights and abandon jihad.
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From the benefits of the hadith:
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One benefits from the hadith:
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To be wary of the consequences of being preoccupied with farming tools,
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and that is if one becomes so occupied with it that he neglects an obligation,
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or commits a forbidden act.
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The hadith is evidence that for apparent wealth,
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its dues must be paid to the authorities.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said,
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"Whoever keeps a dog,
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his deeds will decrease by a qirat every day,
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except for a dog for farming or livestock."
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In one narration:
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"Except for a dog for sheep, farming, or hunting."
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And on the authority of al-Sa'ib ibn Yazid,
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that he heard Sufyan ibn Abi Zuhayr,
27:46
a man from the Azd Shanu'ah tribe,
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and he was one of the Companions of the Prophet, peace and blessings of Allah be upon him,
27:52
say:
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I heard the Messenger of Allah, peace and blessings of Allah be upon him,
27:58
say: "Whoever keeps a dog
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that is not for farming or livestock,
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a qirat of his deeds will decrease every day."
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I said, "Did you
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hear this from the Messenger of Allah, peace and blessings of Allah be upon him?"
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He said,
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"By the Lord of this mosque."
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Commentary on the hadith:
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"Keeps" means whoever adopts or possesses.
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"Qirat": the intended meaning of qirat
28:29
here is a measure of reward
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known to Allah the Almighty.
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"Livestock" means sheep for guarding them.
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"Azd Shanu'ah"
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is a famous tribe. "Not for"
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means he does not benefit
28:47
from it, nor for "livestock,"
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which is a metonymy for cattle.
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The benefits of the hadith.
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One may derive from this hadith:
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The encouragement to increase one’s righteous deeds,
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And a warning against those actions which, if committed,
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Result in a diminution of one’s reward.
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Furthermore, the hadith serves as evidence for those who argue
29:12
That the Prophet’s (peace and blessings of Allah be upon him) attention
29:15
To these specific benefits
29:18
Is proof of the permissibility of utilizing them for any purpose,
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Provided that the purpose is a legitimate one.