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Hadith
2322
Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺsaid, "Whoever keeps a dog, one Qiraat of the reward of his good deeds is deducted daily, unless the dog is used for guarding farms or cattle." Aboo Hurayrah (may Allah be pleased with him) (in another narration) said that the Prophet ﷺ added, "… unless it is used for guarding sheep or farms, or for hunting." Aboo Haazim narrated on the authority of Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺsaid, "A dog for guarding cattle or for hunting."
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Commentary :
This hadeeth underlines the prohibition of owning and keeping dogs for other than three purposes: hunting, guarding livestock, and guarding farms. It underlines that keeping a dog for other than these three purposes causes one to lose one Qiraat of the rewards of his good deeds every day. Qiraat is a specific measure of reward that is only known to Allah, Exalted is He, and the meaning is that such a person’s rewards are diminished.
It is possible that the reason for the decrease in the reward because of keeping dogs is that the angels do not enter such a person’s house because of it, as narrated in the authentic Sunnah texts. It is also possible that another reason is the harm and intimidation caused by dogs to passers-by, or that it is a punishment for boldly committing a prohibited act and disobeying the Prophet ﷺ.
The hadeeth underlines the kindness of Allah, Exalted is He, towards His creation in permitting what benefits them, in earning their living in the worldly life, and in their Hereafter as well.
It is also deduced from the hadeeth that guaranteed benefit should be given precedence over the outweighed evil, mirrored in the exclusion of the three purposes from the relevant prohibition.
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2324
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, "While a man was riding a cow, it turned towards him and said, 'I have not been created for this purpose (i.e., riding), I have been rather created for ploughing." The Prophet ﷺ added, "I, Aboo Bakr, and ‘Umar believe in the story." The Prophet ﷺwent on, "A wolf caught a sheep, and when the shepherd chased it, the wolf said, 'Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?' "After narrating it, the Prophet ﷺ said, "I, Aboo Bakr and ‘Umar too believe it." Aboo Salamah (a sub-narrator) said, "Aboo Bakr and ‘Umar were not present then."
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Commentary :
The Prophet ﷺ used to narrate to his Companions (may Allah be pleased with them) the news of the previous nations and the miracles performed for them, to deduce lessons therefrom.
In this hadeeth, the Prophet ﷺ related two miraculous incidents that took place in the past. First, “While a man was riding a cow, it turned towards him and said, 'I have not been created for this purpose (i.e., riding), I have been rather created for ploughing.’” Secondly, “A wolf caught a sheep, and when the shepherd chased it,” to rescue it, “the wolf said, 'Who will be its guard on the day of wild beasts,” near the Last Hour, meaning that there shall be no people left as they would all die and perish, the earth would be destroyed, only beasts would remain and then, there shall be no shepherds to protect the sheep from the wolves and beasts, “when there will be no shepherd for it except me?’”
In these miraculous incidents, the cow and the wolf spoke by the permission and power of Allah, Exalted is He, and he ﷺ said, "I, Aboo Bakr and ‘Umar too believe it,” meaning that they believed in these two unusual and miraculous incidents that were contrary to the law-structure of the uniayah (i.e., natural laws), because the One who created these systems Is (effortlessly) Able to break them. The Prophet ﷺ mentioned Aboo Bakr and ‘Umar (may Allah be pleased with them) even though they were not present at that time out of his unshakable confidence in them, because he ﷺ knew of the sincerity of their faith, the strength of their certitude, and their certain knowledge of the great Omnipotence of Allah and the perfection of His power.
The hadeeth highlights one of the signs of his prophethoodﷺ.
It also underlines an apparent virtue of Aboo Bakr and ‘Umar (may Allah be pleased with them).
It is deduced therefrom that animals should be used only for their customary purposes, because Allah, Exalted is He, has prepared these creatures and subjugated them to Man to perform the tasks for which they were created. When they are used to perform tasks other than those for which they were created, it constitutes an act of injustice. It is also inferred that cows should only be used for ploughing, not for riding.
It is also deduced therefrom that a manifestation of faith is to believe absolutely everything that the Prophet ﷺreported..

2325
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Ansaar said to the Prophet ﷺ: "Distribute the dates (of the palm trees) between us and our emigrant brothers." He ﷺ replied, "No." The Ansaar said (to the emigrants), "Look after the (palm) trees (i.e., water, and tend to them and share the fruits with us." They (may Allah be pleased with them) said, "We hear and obey."
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Commentary :
When the Prophet ﷺ migrated to Al-Madeenah, he ﷺ established the bond of brotherhood between the emigrants and the Ansaar (may Allah be pleased with them), who were exceptionally generous towards their fellow Muslims. None of them was stingy,nor did they withhold their wealth, homes, and food from their Muslim brothers. They graciously and munificently shared their wealth and houses with the emigrants.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Ansaar (may Allah be pleased with them), who were the people of Al-Madeenah, wanted to split their palm trees with their emigrant brothers, putting their best interests before their own. They asked the Prophet ﷺ to divide up the date palms they owned between themselves and the emigrants, but he ﷺ refused, because he ﷺ knew of the future conquests and wealth that they would be given (i.e., spoils of war). Therefore, he ﷺ disliked that the Ansaar should give up their property. When they knew the Prophet’s decision, they sought to realize both benefits, namely, comply with the Prophet’s command and hasten to support their emigrant brothers financially. They said: “Look after the (palm) trees (i.e., water and tend to them) and share the fruits with us." The apparent indication of their statement is that the emigrants would perform the cultivation and irrigation work and take care of the lands, so that the Ansaar would grow their palm trees and they both would share the fruits. This means that the Ansaar retained their ownership of the palm trees,while the emigrants helped them out with the cultivation and irrigation work in return for a share of the picked fruits. This business transaction is known as Musaaqaah, (i.e., a share tenancy or partnership in the yield of trees), wherebytrees are given to someone to look after and irrigate in return for a share of the harvest. The version of the hadeeth recorded in Musnad Abee Ya‘laa reads: “He ﷺ said, ‘No; they may look after the palm trees in return for a half of the yield.’” According to this version, those were the words of the Prophet ﷺ and the meaning would be that the Ansaar would look after the lands, because the emigrants were not familiar with cultivation. This meaning was further supported by the hadeeth narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) reading: “When the Messenger of Allah ﷺ arrived in Al-Madeenah, the emigrants came to him and said: 'O Messenger of Allah! We have not seen people who are more willing to sacrifice when having a lot, nor more patient when having a little than the people whom we are staying amongst. Our provisions are so sufficient, and we share with them their produce, such that we fear that all our reward is gone. So, the Prophet ﷺ said: "No! As long as you supplicate to Allah for them and praise (i.e., show gratitude to) them (for it).”’
Thereupon, both the Ansaar and emigrants said: “We hear and obey,” in response to the Prophet’s command.
Musaaqaah and Muzaara‘ah are partnership contracts that are founded on justice between the two partners. The owner of the trees and land may be likened to the owner of capital money (i.e., principal) who gives it to a Mudhaarib (i.e., the one who manages the Mudhaarabah) to invest his capital in trade, provided that they both share the profits and endure the potential loss equally, and this makes their partnership free of risk and ambiguity.
The hadeeth urges Muslims to help their fellow Muslims and relieve them of hardship.
It also underlines the virtues of the emigrants and Ansaar, and their good compliance with the Prophet’s commands.
It is also deduced from the hadeeth that it is permissible to engage in Musaaqaah and Muzaara‘ah agreements.
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2326
 ‘Abdullah(may Allah be pleased with him) said:
The Prophet ﷺ got the date palm trees of the tribe of Banee Al-Nadheer burnt and the trees cut down at a place called Al-Buwayrah. In such occasion, Hassaan ibn Thaabit (may Allah be pleased with him) said a poetic verse (which means): "The chiefs of Banee Loo’ay found it easy to watch fire spreading at Al-Buwayrah."
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Commentary :
Many Jewish tribes lived in Al-Madeenah including: Banee Al-Nadheer, Banee Qurayzah, Banee Qaynuqaa‘, and Banee Haarithah, until the Messenger of Allah ﷺ migrated to Al-Madeenah. After the migration, he ﷺ concluded peace treaties with some of them and fought others. When Banee Al-Nadheer betrayed the Prophet ﷺ in 4 A.H., and treacherously tried to kill him, he ﷺ led the Muslim army and besieged them. They took shelter in their fortresses and therefore he ﷺ imposed a siege on them, and ordered their palm trees to be cut and burnt, to force them out. It was also said that only fruitless trees were cut and burnt. It was said also that only (palm) trees on the battlefield were cut and burnt. These palm trees were located in a place known as Al-Buwayrah, a known place between Al-Madeenah and Taymaa’ from the direction of Qubaa’ Mosque to the west.
On this occasion, Hassaan ibn Thaabit (may Allah be pleased with him) said a poetic verse that reads (that which means): "The chiefs of Banee Loo’ay found it easy to watch fire spreading at Al- Buwayrah.” It means that the chiefs of Banee Loo’ay, i.e., Quraysh, found it easy to watch fire spreading at Al- Buwayrah that belonged to Banee Al-Nadheer. Hassaan ibn Thaabit(may Allah be pleased with him) made a reference to Quraysh because they had enticed Banee Al-Nadheer to violate their peace treaty and covenant with the Muslims, and promised them support in case the Prophet ﷺ waged a war against them, but failed to live up to their promise.

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2327
Raafi‘ ibn Khadeej (may Allah be pleased with him) narrated:
We worked on farms more than anybody else in Al-Madeenah. We used to rent the land at the yield of specific delimited portion of it to be given to the landlord. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet ﷺ forbade this practice. At that time gold or silver were not used (for renting lands). If they provided the seeds, they would get so-and-so much in return.
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Commentary : Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, Raafi‘ ibn Khadeej related that they had more agricultural lands than all the people in Al-Madeenah, and used to rent out the lands to farmers to cultivate and look after them in return for a specified portion of the farm having its yield payable to the landlord,while the farmers took the remaining yield. Sometimes the yield of the farmer’s portion was affected by blights etc., and accordingly went bad and spoiled, while the rest remained safe, or vice versa. Therefore, the Prophet ﷺ forbade this practice, given the Gharar (i.e., risk and uncertainty) and harm it incurs on one party. One party would gain profits and the other would incur loss, and this constitutes unlawfully devouring the wealth of one’s fellow Muslim. He added: “At that time, gold or silver were not used (for renting lands),” meaning that they were not acceptable as payments in lease agreements. It does not suggest that gold and silver were not used as currency.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction which was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that.
It is noteworthy that this does not contradict the fact the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield,while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the yield, rather than renting out one’s land for cultivation in return for the yield of a specific portion of the farm.

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2328
 ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ concluded a contract with the people of Khaybar to utilize the land on the condition that half the produce, fruits or vegetation, would be their share. The Prophet ﷺused to give his wives one hundred Wasqs each, eighty Wasqs of dates and twenty Wasqs of barley. When ‘Umar became the Caliph, he gave the wives of the Prophet ﷺ the option of either having the land and water as their shares, or carrying on the previous practice. Some of them chose the land and some chose the Wasqs, and ‘Aa’ishah (may Allah be pleased with her) chose the land.
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Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) related that the Prophet ﷺ conquered Khaybar, a town located 95 miles (153 km) to the north of Al-Madeenah on the route to Shaam,whichwas inhabited by the Jews. After its conquest in 7 A.H., the Prophet ﷺ made an agreement with the Jews to look after the palm groves and agricultural fields in return for half the yield. They were responsible for tending to the lands, cultivating, and irrigating them in return for half the picked dates. This business transaction is called Musaaqaah (i.e., share-tenancy orpartnership in the yield of trees), whereas Muzaara‘ah means renting out land to someone to cultivate it in return for half the yield. The Prophet ﷺ used to give his wives one hundred Wasqs each. A Wasq equaled 60 Saa‘s (approximately 130 kg) and the Saa‘ equaled four Mudds, and the Mudd equaled two handfuls scooped up by someone with hands of average size. He ﷺ also gave each eighty Wasqs of dates and twenty Wasqs of barley. When ‘Umar (may Allah be pleased with him) became the Caliph, he exiled the Jews from Khaybar and they settled in Taymaa’ and Areehaa’ instead. He (may Allah be pleased with them) distributed the lands of Khaybar between Muslims and gave the wives of the Prophet ﷺ the choice either to have their share of the land or carry on the previous practice, and take exactly what the Prophet ﷺ used to give them. Some of them chose to take their shares of the land,while others preferred the old practice. ‘Aa’ishah (may Allah be pleased with her) was one of those who chose the land.
The hadeeth highlights the permissibility of Muzaara‘ah and Musaaqaah transactions.
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2330
 ‘Amr ibn Dinaar said to Taawoos: "I wish you would give up Mukhaabarah (i.e., a sharecropping agreement whereby a plot of land is rented for part of its yield, or the cultivation of a sowed land in return for a specific portion of its produce, and the rent is paid in kind from the land's produce), for people say that the Prophet ﷺ forbade it." On that Taawoos replied, "O ‘Amr! I give the land to sharecroppers and help them. No doubt; the most learned man, namely Ibn ‘Abbaas (may Allah be pleased with them) told me that the Prophet ﷺhad not forbidden it but said, 'It is more beneficial to give one’s land free to his fellow Muslim brother than to charge him a fixed rent.’.

Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this narration, a dialogue took place between ‘Amr ibn Dinaar and Taawoos ibn Kaysaan, who used to engage in Mukhaabarah, which is a sharecropping transaction which involved cultivating a land in return for a fixed share of the yield, and which is similar to the Muzaara‘ah transaction (i.e., a contract in which one of the parties gives a plot of land for a fixed period to the other party to cultivate and divide up the yield), but the difference between them is that the farmer supplies the seeds,in addition to his labor and expertise (and the landlord provides, through lease, the plot of land to be ploughed in preparation for sowing seed and growing crops) in the Mukhaabarahtransaction, whereas a landowner provides both in the Muzaara‘ah transaction. ‘Amr said to him: "I wish you would give up Mukhaabarah, for people say that the Prophet ﷺ forbade it." On that, Taawoos replied, "O ‘Amr! I give the land to sharecroppers and help them,” meaning pay the farmers what sufficed them. He added: “No doubt; the most learned man, namely Ibn ‘Abbaas (may Allah be pleased with them), who claimed that the Prophet ﷺ had forbidden it, told me that the Prophet ﷺhad not forbidden it but rather said, 'It is more beneficial to give one’s land free to his fellow Muslim brother than to charge him a fixed rent.’ This means that it is better for a Muslim landowner to lend his fellow Muslim farmer his land gratis and as a loan than to rent it out for a fixed rent, lest it would incur discord, dissention, and infringement of rights. The Prophet ﷺ disliked that practice for them lest it would undermine their rapport and causedissension among Muslims.
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2332
Raafi‘ (may Allah be pleased with him) said:
We had more farms than anybody else in Al-Madeenah, and we used to rent the land and say to the owner, "The yield of this portion is for us (as a rent) and the yield of that portion is for you." One of those portions might yield something and the other might not. So, the Prophet ﷺforbade us from doing so.
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Commentary :
Preserving wealth is one of the fundamental higher objectives of the Laws of Islam; whatever may harm one of the contracting parties, or may lead to the risk of losing their money is deemed prohibited. Therefore, the Prophet ﷺ forbade the form of Muzaara‘ah transaction that Raafi’ bin Khadeej (may Allah be pleased with him) reported in this hadeeth. They used to rent out their land for cultivation in return for the yield produced by a specified part of the land, and the landowner would take the yield of the other part. One part may produce a good yield and the other might not. That is why the Prophet ﷺ forbade this transaction, because of the risk involved;one of those parts might yield something and the other might not, and thus one partywould win his share of the yield, while the right of the other would be lost altogether!
His saying, “We had more farms than anyone else in Al-Madeenah,” means that they owned more lands and farms.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction that was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transactions, there is no harm in that.
It is noteworthy that this does not contradict the fact the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the land in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the yield, rather than renting out one’s land for cultivation in return for the yield of a specific delimited portion..

2334
Zayd ibn Aslam narrated on the authority of his father:
‘Umar (may Allah be pleased with him) said, "If it were not for the future Muslim generations, I would have distributed the land of the villages I conquer between the soldiers as the Prophet ﷺ distributed the land of Khaybar."
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Commentary :
Islam gives public interests precedence over private ones. In this hadeeth, ‘Umar (may Allah be pleased with him), knowing that wealth was becoming very scarce and that stinginess was prevailing, took pity on the following Muslim generations.Thus he decided to endow the lands seized by the Muslim army as spoils of war for the common benefit of all Muslims, rather than distributing them between the conquerors only, out of his mercy for the following Muslim generations, who would benefit from these lands and avail themselves of their yield. He (may Allah be pleased with him) stated that if it were not for the interests of the future Muslim generations, he would have distributed the lands seized by Muslims as spoils of war only between the conquerors, as did the Prophet ﷺ with the land of Khaybar, which was conquered in 7 A.H. Khaybar was a town located to the north of Al-Madeenah on the route to Shaam, 95 miles (153 km) from Al-Madeenah, and it was inhabited by Jews. The Prophet ﷺ allocated half of the lands to himself, and divided up the other half among Muslims, who had no farmers, and made agreements with the Jews to cultivate the lands in return for half the yield.
However, ‘Umar (may Allah be pleased with him) decided that if he divided up all the lands they conquered between the Muslim soldiers only, nothing would be left for the future Muslim generations.
The hadeeth highlights the ruler’s keenness to secure the present and future interests of Muslims.
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2335
‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ said:
"He who cultivates a (deserted) land that does not belong to anybody is more rightful (to own it)." ‘Urwah (may Allah be pleased with him) said, "‘Umar (may Allah be pleased with him) gave the same verdict during his Caliphate."
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Commentary :
Islam urges Muslims to revive and cultivate the deserted and uncultivated lands. In this hadeeth, the Prophet ﷺ stated that whoever cultivates an unplanted land that has no buildings thereon, reviving it by means of cultivation or development, and it has no known owner and is not connected with the interests of a given town or village, e.g., by being a pasture for their animals, then such a person is more deserving of its ownership than anyone else. He does not need the permission of the ruler for it;though it was also said that the ruler’s permission is required.
It is deduced from the hadeeth that it is permissible to revive and cultivate the uncultivated lands and avail oneself of them..

2339
Raafi‘ ibn Khadeej (may Allah be pleased with them) narrated:
My uncle Zhuhayr said, "Allah's Messengerﷺforbade us from doing a thing which was helpful to us." I said, "Whatever Allah's Messengerﷺ said was right." He said, "Allah's Messengerﷺ sent for me and asked, 'What are you doing with your farms?' I replied, 'We give our farms on rent on the basis that we get the yield produced at the banks of the water streams (rivers) for the rent, or rent it for some Wasqs of barley and dates.' He ﷺsaid, 'Do not do so, but cultivate (the land) yourselves or let it be cultivated by others gratis, or keep it uncultivated.' I said, 'We hear and obey.'
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Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, Raafi’ ibn Khadeej narrated on the authority of his uncle Zhuhayr ibn Raafi’ (may Allah be pleased with them) that the Prophet ﷺ forbade them from a matter that was beneficial for them. The version recorded in Saheeh Muslim reads: “He ﷺ forbade us from something of benefit to us, but our obedience to Allah, Exalted is He, and His Messenger ﷺ is of greater benefit!” His statement means that the Prophet ﷺ forbade them from doing what was apparently beneficial for them, but their compliance with the Prophet’s command was more beneficial and better for their religious and worldly affairs. Raafi‘ asked his uncle about that act from which he ﷺ forbade them, “Whatever Allah's Messengerﷺ said was right.” His uncle informed him that the Prophet ﷺsent for him and asked, 'What are you doing with your farms?' Zhuhayr replied that they rented out their farms in return for one-fourth of the yield or some Wasqs of barley and dates.' A Wasq equaled 60 Saa‘s, approximately 130 kg.
A version of the hadeeth narrated by Al-Buhaaree reads: “We used to rent the land at the yield of a specific delimited portion of it to be given to the landlord. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet ﷺ forbade this practice.” The version recorded in Saheeh Muslim reads: “People used to rent out their lands during the lifetime of Allah's Messenger ﷺ for what grew by the river-beds, and the edges of the brooks/streams, or for a portion of the crop. However, sometimes this portion of the crop would be destroyed or go bad while the other remained safe, or vice versa. Thus, there would be no fee to be paid to the landowners except the portion which produced a crop.” These versions clarified that his saying “one-fourth of the yield,” means a fixed share of the yield produced by a specific part of the land, and not one-fourth of the yield of the whole land.
The Prophet ﷺ gave them three options: to cultivate the land themselves, lend it to someone to cultivate it for free, which reflected the enjoined solidarity, or keep it uncultivated. Raafi‘ (may Allah be pleased with him) complied with the command of the Prophet ﷺ and said: “We hear and obey.”
This hadeeth indicates that the business transaction that was deemed forbidden by the Prophet ﷺ was the unjust Muzaara‘ah transaction that was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that, as reported in other hadeeths and narrations.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than renting out one’s land for cultivation in return for the yield of a specific delimited portion of it.
The hadeeth highlights the virtues of Raafi’ ibn Khadeej (may Allah be pleased with him) and his obedience, and compliance with the command of the Prophet ﷺ..

2340
Jaabir (may Allah be pleased with him) narrated:
People used to rent their land for cultivation in return for one-third, one-fourth or half its yield. The Prophet ﷺ said, "Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise keep it uncultivated." It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messengerﷺsaid, "Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise, he should keep it uncultivated."
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Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated that the Companions (may Allah be pleased with them) used to rent their lands for cultivation in return for a third, a quarter, or a half of the yield during the lifetime of the Prophet ﷺ. Therefore, he ﷺ said: “Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise keep it uncultivated.” He ﷺ commanded the landowners to cultivate their own lands, give it to other farmers to cultivate it free of charge, if unable to do it themselves, otherwise they should keep them uncultivated and should not rent them out for cultivation.
The indication of the hadeeth’s wording seemed objectionable because keeping the land uncultivated constitutes missing out on its benefit and implies wasting wealth, which was deemed prohibited by authentically reported texts.
In refutation, scholars underlined that the prohibition of wasting wealth means wasting the assets themselves or their benefits that cannot be compensated for, because if a land is left uncultivated, its owner does not miss out on its benefit in totality, for it may still be used as a pasture, or a source of firewood, in addition to many other benefits. Even if this was not the case, delaying the cultivation of the land for a while may be better for the quality of the yield. It may produce a greater and better yield in the following year,on whichthe landowner may have missed out if it was not left uncultivated. This is based on the interpretation of the relevant prohibition as to mean renting in general. However, if it meant the specific manner of renting practiced by them at that time, as narrated on the authority of the Prophet ﷺ, this does not necessarily entail missing out on its benefit in totality; the landowner may rent it out for gold or silver, for example.
A version of the hadeeth narrated by Al-Bukhaaree reads: “We used to rent the land at the yield produced by a specific delimited portion of it to be given to the landowner. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet ﷺ forbade this practice.” The version recorded in Saheeh Muslim reads: “People used to rent out their lands during the lifetime of Allah's Messenger ﷺ for what grew by the river-beds, and the edges of the brooks/streams, or for a portion of the crop. However, sometimes this portion of the crop would be destroyed or go bad while the other was safe, or vice versa. Thus, there would be no fee to pay landowners except for the portion which produced a crop.” These versions clarified that his saying “one-fourth of the yield,” means a fixed share of the yield (i.e., the yield produced by a specific part of the land) and not one-fourth of the yield of the whole land.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction that was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that, as reported in other hadeeths and narrations.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than for the yield of a specific delimited portion.
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2343
Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him) used to rent his farms during the reigns of Aboo Bakr, ‘Umar, ‘Uthmaan, and in the early days of the reign of Mu‘aawiyah (may Allah be pleased with them). Then he was told the narration of Raafi‘ ibn Khadeej (may Allah be pleased with him) that the Prophet ﷺ had forbidden renting out farms. Ibn ‘Umar went to Raafi‘ (may Allah be pleased with them) and I accompanied him. He asked Raafi‘ who replied that the Prophet ﷺ had forbidden renting farms. Ibn ‘Umar (may Allah be pleased with him) said, "You know that we used to rent our farms during the lifetime of Allah's Messengerﷺ for the yield of the banks of the water streams (rivers) and for certain amount of straw.”
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Commentary :
Renting farms means leasing them for cultivation in return for a share of the yield. As narrated in this hadeeth, Ibn ‘Umar (may Allah be pleased with him) used to rent his farms during the reigns of Aboo Bakr, ‘Umar, ‘Uthmaan, and in the early days of the reign of Mu‘aawiyah (may Allah be pleased with them). Then he was informed that Raafi‘ ibn Khadeej (may Allah be pleased with him) narrated that the Prophet ﷺ had forbidden renting farms. Ibn ‘Umar went to Raafi‘ (may Allah be pleased with them) and asked him about it, and his freed slave Naafi‘ accompanied him. He asked Raafi‘ (may Allah be pleased with him) about it, and he replied that the Prophet ﷺ had forbidden renting farms. Ibn ‘Umar (may Allah be pleased with him) said, "You know that we used to rent our farms during the lifetime of Allah's Messengerﷺ for the yield of the banks of the water streams and for a certain amount of hay,” meaning fresh and dried grass used as fodder. This means that the Prophet ﷺ specifically forbade a certain type of renting that involved stipulating a defective contractual condition and ambiguity. The yield produced by one portion of the land may be afflicted with pests and go bad, while the other might not. Thus, the Muzaara‘ah transaction would be concluded, but the farmer or the landowner might incur loss.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction which was evidently corrupt,warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that, as reported in other hadeeths and narrations.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the land in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than the yield of a specific delimited portion.
The hadeeth highlights the merits of Ibn ‘Umar (may Allah be pleased with him), his keenness in learning the Sunnah, and his deep knowledge..

2346
Hanzhlah ibn Qays said:
Raafi‘ ibn Khadeej (may Allah be pleased with him) said, "My two uncles told me that they (i.e. the Companions (may Allah be pleased with them) used to rent the lands during the lifetime of the Prophet ﷺfor the yield on the banks of water streams (rivers) or for a portion of the yield stipulated by the landowner. The Prophet ﷺ forbade it." I said to Raafi‘ (may Allah be pleased with him), "What about renting lands for Dinars and Dirhams?" He (may Allah be pleased with him) replied, "There is no harm in renting for Dinars- Dirhams. Al-Layth said, "If those who have discernment for distinguishing what is lawful from what is unlawful looked into what has been forbidden concerning this matter, they would not permit it, for it is surrounded with risks."
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Commentary : Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth,Raafi‘ ibn Khadeej (may Allah be pleased with him) related that two of his uncles: Zhuhayr ibn Raafi‘ and Muzhhir ibn Raafi‘, told him that they, i.e., the Companions (may Allah be pleased with them), used to rent lands and farms during the lifetime of the Prophet ﷺfor the yield on the banks of water streams, or for a portion of the yield stipulated by the landowner, e.g., one-third, one-fourth, or the like. The Prophet ﷺ forbade such a rental transaction in particular, because it involved stipulating a defective contractual condition and ambiguity; the yield produced by one portion of the land or farm may be afflicted with pests and go bad, while the other might not. This Muzaara‘ah transaction would be concluded, but the farmer or the landowner might incur loss.
When Raafi‘ (may Allah be pleased with him) was asked about the permissibility of renting out farms for currency, i.e., the golden dinar, or the silver dirham, he (may Allah be pleased with him) replied that there was nothing wrong with that. It is possible that he (may Allah be pleased with him) answered based on his personal Ijtihaad (i.e., scholarly reasoning) or knowledge of a Laws of Islam text to that effect, or that the relevant prohibition on renting farms did not mean forbidding renting in general, but rather a specific rental transaction that involved ambiguity or the like, and therefore deduced from that the permissibility of renting farms for gold and silver.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield,while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than the yield of a specific delimited portion.
Al-Layth ibn Sa‘d - one of the narrators and hadeeth scholars - made it clear that what is forbidden regarding renting land and farms, is what those endowed with knowledge and discernment (to distinguish what is lawful from what is unlawful) would not permit when looking into what has been forbidden concerning this matter, for it is surrounded with risks. Such a transaction involves risks, meaning most likely harms and potential destruction, and what is meant by that is renting the land in a way that involves Gharar (i.e., risk and uncertainty) and ambiguity..

2348
Narrated Aboo Hurayrah (may Allah be pleased with him)
Once the Prophet ﷺwas narrating (a story), while a Bedouin was sitting with him, "One of the inhabitants of Paradise will ask Allah, Exalted is He, to allow him to cultivate the land. Allah will ask him, 'Are you not relishing therein the pleasures that you like?' He will say, 'Yes, but I like to cultivate the land.'" The Prophet ﷺadded, "When the man (will be permitted, he) will sow the seeds and the plants will grow, ripen, and become ready for reaping and so on till it will be as huge as mountains within a wink. Allah will then say to him, 'O son of Adam! Here you are, gather (the yield); nothing satisfies you.'" On that, the Bedouin said, "The man must be either from Quraysh (i.e., an emigrant) or the Ansaar, for they are farmers, whereas we, desert dwellers, are not farmers." The Prophet ﷺsmiled (at this).
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Commentary :
Allah, Exalted is He, promised His obedient and righteous slaves eternal bliss in Paradise, to experience therein what no eyes have ever seen, no ears have ever heard of, and what has never come to the mind or heart of a human being. In Paradise, they shall have whatever they desire and wish for; Allah, Exalted is He, Says (what means): {They will have therein whatever they wish.} [Quran 16:31]. Whatever the people of Paradise shall want will come true, in fulfillment of the promise of Allah, Exalted is He, who never breaks His promise.
In this hadeeth, the Prophet ﷺ told his Companions (may Allah be pleased with them) – in the presence of a Bedouin – that one of the inhabitants of Paradise will ask Allah, Exalted is He, to allow him to cultivate a land therein. Allah, Exalted is He, will ask him, 'Are you not relishing therein the pleasures that you like?' Meaning, ‘Are not you savoring the promised bliss in Paradise?’ He will say, 'Yes, but I like to cultivate the land.' Thereupon, Allah, Exalted is He, will grant him permission to cultivate the land. He will sow the seeds and the plants will grow, ripen, and become ready for reaping and so on, till it will be as huge as mountains immediately. This means that as soon as the man will sow the seeds, the plants will grow, ripen and become ready to harvest! This shall happen quickly, in the blink of an eye. There shall be no time interval between sowing the seeds and harvesting the ripe fruits, and the yield will be as huge as mountains.
Thereafter, Allah, Exalted is He, will say to him, 'O son of Adam! Here you are, gather (the yield); nothing satisfies you,' meaning that although this man will not suffer from hunger nor thirst in Paradise, and shall find therein whatever he wishes for, yet the human self is innately greedy and aspires to more than what it needs. Upon hearing that, the Bedouin jokingly said, "The man must be either from Quraysh (i.e., an emigrant) or the Ansaar, for they are farmers, whereas we, desert dwellers, are not farmers!" The Prophet ﷺsmiled (at this).
It is deduced from the hadeeth that whatever worldly gain the people of Paradise shall wish for will be given to them.
The hadeeth highlights the virtue of contentment, limiting oneself to what he needs only, and dispraises greed and desire to acquire more worthless worldly goods.
It is also inferred therefrom that people may be described by their habitual actions.
The hadeeth also affirms the Attribute of Speech with respect to Allah, Exalted is He, in a manner that befits His Majesty..

1510
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "No son can repay a father unless he finds him a slave and buys him and emancipates him." Another version reads: "No son can repay his father.".

Commentary : The right that children owe to their parents is great, and being dutiful to them in Islam is among the greatest means of drawing closer to Allah, as Allah has made dutifulness to them one of the broadest ways of reaching Paradise. Allah has also made not obeying them among the major sins and misdeeds that lead their perpetrators to disgracing punishment.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) clarifies that the child, whether male or female, cannot repay his father - the mother is included and so are the grandparents who are the same as the parents - and fulfill his right in full for his kindness towards him except when he finds his father a slave, buys him with his own money, and emancipates him and sets him free. In other words, the son seeks to reach him by buying him, and it is well known that he only buys him to free him from slavery, not to have him as his own slave or to be the master of his father. So, nothing fulfills the father's right over his son, no matter what the son does, except this act. This is because Islam came when slavery and serfdom were widespread and a common habit of the Arabs, and there were bondmaids and slaves in every house.
It was said: If a man took possession of his father, the latter would be free by mere possession and [there is] no need to say: I set him free. Similarly, if he took possession of his mother, she would be free by mere possession and [there is] no need to say: I set her free.
The Hadīth encourages children to be dutiful and kind to their parents.
It also denotes the merit of emancipating slaves..

1513
Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Hasāh sale (throwing pebble sale) and the Gharar sale (uncertainty sale)..

Commentary : During the pre-Islamic era of ignorance, there prevailed types of transactions that involved massive oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade what involved fraud and ambiguity to stop disagreement and dispute among people, which is one of the Shariah-approved objectives.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (may Allah's peace and blessings be upon him) forbade the Hasāh sale, which was one of the sales practiced by the people of Jāhiliyyah. If the seller or the buyer threw a pebble, that would be a sign of finalizing the sale. It had three forms: First: The seller says to the buyer: I would sell you of these garments that on which the pebble I throw falls; or: I would sell you a piece of this land from here to the part that this pebble reaches. Second: Considering the act of throwing the pebble itself a sale by saying: If you throw the pebble at this garment, it will be sold to you at such-and-such. Third: Saying: You have the option to either accept or reject the sale until I throw this pebble. It was said: It means saying: Throw the pebble and whatever number comes out, I will be entitled to an equal number of dinars or dirhams. All these are forms of invalid sales that entail doing injustice to one of the two parties of the sale.
The Messenger of Allah (may Allah's peace and blessings be upon him) also forbade the Gharar sale. Gharar means danger, delusion, and deceit. This is a generalization after a specification, as it includes any sale that involves any kind of deceit, or that which is ambiguous or cannot be fulfilled. One of the rationales behind forbidding this sale is the fact that it is a waste of money, for one may not be able to get the sold item, which means that he spent his money in vain.
The Hadīth prohibits deception and fraud in sales.
It warns against consuming people's properties wrongfully.
It also points out that the object of a sale transaction must be something known and must have a known price..

1519
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not go out to meet what is being brought for trade. Whoever goes out to meet it and buys something thereof, when its master comes to the market, he will have the option..

Commentary : Selling and buying have rulings and etiquettes in Islam that a Muslim must adhere to fulfill justice in transactions and enjoy the pleasures of this worldly life and the Hereafter.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbids merchants from going out and receiving those people who transport commodities from one country to another. They must not receive them before arriving and being acquainted with the prices of commodities in such a country because this might harm the seller as they might buy from him at a lower price than its known price, which would result in harming the owner of the commodity by underestimating its price. Hence, the Prophet (may Allah's peace and blessings be upon him) commanded the one who goes out to meet it and buys something thereof, and does not comply with the prohibition. So when "its master," i.e., the owner of the commodity, comes to the market, he will have the option either to effect the sale or take back his goods, for perhaps he did him injustice and wronged him regarding its price compared to its price in this country.
The Hadīth encourages truthfulness and transparency and the avoidance of deceit in commercial transactions.
It shows the Prophet's keenness on whatever brings goodness to his Ummah and his kindness towards them even when it comes to worldly interests..

1525
Ibn ‘Abbās reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Whoever buys food should not sell it until he measures it. I said to Ibn ‘Abbās: Why? He said: Do you not see them transacting with gold, whereas the food is deferred?.

Commentary : Allah Almighty has prescribed in sale what maintains people's rights, keeps them away from conflicts and quarrels, and repels harm from them.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) advises us saying that whoever buys food and wants to resell it, he "should not sell it" until he takes it after being measured and weighed. This is an indirect reference that the buyer should receive it and it becomes in his possession and knows its amount in a way that negates ambiguity. This is related to what is sold by measure as in this case, so it must be first measured until he receives it in full, then, he may sell it afterward. It is not lawful for him to sell it before measuring it, as it could be subject to excess or deficiency, which entails doing injustice and harm either to the seller or the buyer. Thereupon, Tāwūs ibn Kaysān - from the Tābi‘is - asked Ibn ‘Abbās (may Allah be pleased with him and his father): "Why?" i.e., why did the Messenger of Allah (may Allah's peace and blessings be upon him) stipulate this condition? Ibn ‘Abbās (may Allah be pleased with him and his father) said: "Do you not see them transacting with gold, whereas the food is deferred?" In other words, the seller used to take the price in gold dinars, and then he would delay the delivery of food to the buyer. Therefore, the Prophet (may Allah's peace and blessings be upon him) stipulated that the buyer should not resell it until he receives it and it becomes in his possession. Another Hadīth in the two Sahīh Collections clarified that what he meant by that is to transfer the food to another place or to the markets where it is sold in order not to be monopolized or manipulate its price. So, he made it clear that the right thing is to transfer it to the markets, which are known to people, where food is sold and to take possession of it, since Qabd (taking possession) is a condition, and transferring it as mentioned fulfills this condition.
Moreover, in the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) forbade reselling the food after buying it until he receives it in full, i.e., he should not adopt any procedure or dispose of it by selling it again unless he first takes what he has purchased and it becomes in his full possession. Only then, he can resell it. This guarantees preventing any harm to the seller, the buyer, or the dwellers of this country that could result in disputes and conflicts between people and, thus, inflict harm upon them.
The Hadīth shows the Prophet's keenness on whatever brings goodness to his Ummah and his kindness towards them even when it comes to worldly interests.
It highlights the prohibition of adopting sale methods that lead to the monopoly of goods and the rise in prices, or that cause harm to the parties involved in the sale transaction..

1530
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling a heap of dried dates, whose measure is unknown, for a specified amount of dried dates..

Commentary : The rulings of sale transactions in Islam revolve around honesty and the absence of uncertainty among the parties involved in the sale. The sold item must be known to both parties, in terms of type, quantity, and quality, in such a way that removes any ambiguity. The Prophet (may Allah's peace and blessings be upon him) forbade certain kinds of sales that involve Jahālah (ambiguity), Gharar (uncertainty), and Riba (usury).
This Hadīth clarifies some of these forbidden kinds of sales. Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him): "Forbade selling a heap of dried dates, whose measure is unknown," "Subrah" (heap): food that is collected in a pile and whose weight and quantity are unknown. This applies to all types of food; however, he mentioned here one type in particular, namely the dried dates, because it is their staple food; otherwise, the mentioned prohibition includes all types of measured food. In Muslim's version, he did not mention his saying: "of dried dates" at the end of the Hadīth, which indicates the inclusion of all types of food sold without knowing its amount in exchange for a known amount of its like. "For a specified amount of dried dates," i.e., he forbade selling an unknown amount for a known amount of the same type, like dried dates for dried dates, wheat for wheat, and barley for barley, as this involves ambiguity regarding the unmeasured food from one aspect besides involving Riba al-Fadl (usury of surplus) from another aspect, bearing in mind that ignorance about the equality between the sold and purchased items is like knowing that there is a surplus between them, which is clear Riba. If the items subject to Riba rulings are the same, then, they must be the same in measure and hand to hand. However, if they are of different types, then, there is nothing wrong with the surplus between them like in the case of selling dried dates for wheat, or barley for corn, and the same applies to selling for cash, gold, or silver.
The Hadīth clarifies how the Shariah regulates the process of selling and buying to avoid the occurrence of disputes..

1536
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land and selling it ahead for years, and selling fruits before ripening..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade everything involving oppression. Hence, it forbade cheating in sale transactions. Putting an end to disputes and conflicts between the seller and the buyer is one of the objectives of the Shariah.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade "leasing land", which is renting it. The forbidden lease is that which is in return for some of its produce, which means that the rent agreed upon between the owner and the lessee is an amount specified from the beginning of the fruits produced by this land, which may or may not produce this amount. In this case, the one who cultivates it will not be capable of fulfilling his contract. However, there is nothing wrong with leasing land in return for gold, silver, or cash, as in the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, the owner is allowed to lease it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce.
He also forbade "selling it in advance for years." A version of Muslim reads: "Selling fruits in advance for years," which is selling the fruits of trees and palm trees for two years or more, knowing that such fruits have not been created yet. This is a Gharar sale (uncertain sale) because it involves selling something non-existent, ambiguous, undeliverable, and not owned by the contractor. So, it is a sale that involves a great deal of uncertainty and ambiguity.
The Prophet (may Allah's peace and blessings be upon him) also forbade "selling fruits before ripening," i.e., appearing to be ripe when it becomes colorful and its fruit appears and it becomes red or yellow, which is a sign of its good condition and safety from blight, and it becomes suitable for eating and selling.
The Hadīth shows the prohibition of every sale that involves ambiguity..

1536
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade taking of rent or share of land..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sales that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to put an end to disputes and conflicts among people, which is one of the Shariah-approved objectives.
During the time of the Prophet (may Allah's peace and blessings be upon him), people used to lease their cultivated lands with contracts that either included an ambiguous rent or entailed injustice to the tenant. Hence, the Prophet (may Allah's peace and blessings be upon him) forbade taking rent or share of the land to prevent such contracts. The rent or share here means: The rent agreed upon between the owner, and the lessee is an amount specified from the beginning of the fruits produced by this land, and the land may produce this amount and may not, in which case the one who cultivates it will not be capable of fulfilling his contract. Hence, this was forbidden so they would not deceive the other or wrongfully consume his brother's property.
As for leasing in return for gold, silver, or cash, there is nothing wrong with it, as in the two Sahīh Collections - the wording is that of Muslim - Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, the owner is allowed to lease it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce..

1536
Jābir reported: The Prophet (may Allah's peace and blessings be upon him) forbade the sale of produce several years in advance. Another version reads: Selling fruits years in advance..

Commentary : Islam cares about protecting people's properties and is keen on not wasting them. It has clarified the manner of dealing with fixed assets and cash and how to manage selling and buying in such a way that guarantees the absence of uncertainty between the transactors and the removal of ambiguity from the sold item.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade the sale of selling in advance, or selling fruits years in advance, which is selling the fruits of trees and palm trees for two years or more, knowing that such fruits have not been created yet. This is a Gharar sale (a sale of uncertainty) because it involves selling something non-existent, ambiguous, undeliverable, and not owned by the contractor. So, it is a sale that involves a great deal of uncertainty and ambiguity.
One of the rationales behind this prohibition is the waste of money involved as the sold item might not be achieved, and he would have, thus, spent his money in vain.
The Hadīth shows the Prophet's keenness to establish financial relations among people based on sound grounds to protect the rights of all parties involved..

1536
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling the white land (uncultivated land) for two or three years..

Commentary : Islam cares about protecting people's property and is keen on not wasting them. It has clarified the manner of dealing with fixed assets and cash and how to manage selling and buying in such a way that guarantees the absence of uncertainty between the transactors and the removal of ambiguity from the sold item.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Prophet (may Allah's peace and blessings be upon him) forbade selling the white land, which is the land that has no trees or plants. What is meant by selling it here is its "Kirā’" (leasing), which means taking a share of the fruits as a rent for the land. It was called "sale" because it refers to selling a benefit. His saying: "Two or three years" indicates that the land may not yield a product during one of the contract years. Hence, its cultivator will need to fulfill his contract. For this reason, the Prophet (may Allah's peace and blessings be upon him) made the original state of the land dominant in the contract so that none of them would deceive the other or consume his brother's property wrongfully.
As for leasing in return for gold, silver, or cash, there is nothing wrong with that, for in the two Sahīh Collections - the wording is that of Muslim - Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm with that."
The Prohibition in this Hadīth is from uncertainty in leasing land in return for something ambiguous or not guaranteed of its fruits and how the transaction should be transparent and known to avoid discord and wasting people's properties..

1541
Abu Hurayrah reported: the Messenger of Allah (may Allah's peace and blessings be upon him) gave a concession for the sale of ‘Arāyā (unpicked ripe dates for dry dates) by estimation when they are less than - or he said: equal to - five Wasqs (a standard measure)..

Commentary : In the pre-Islamic era of ignorance, there were types of Riba-based sales. When Islam came, it rectified and refined such sale transactions and established the fair sale, which is free from Riba (usury). It forbade all types of sales that involve a possibility of Riba and that involve injustice.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) reports that the Messenger of Allah (may Allah's peace and blessings be upon him) "gave a concession," i.e., allowed and permitted, "the sale of ‘Arāyā": A type of sale that takes the following form: Buying fresh dates after becoming ripe on the date palms for dry dates. So, the fruits on the date palm are given to the needy to eat therefrom whenever they like. What is on the date palms is estimated and dry dates are taken in exchange. It was called the ‘Arāya sale because the owner of the date palm gives it to a needy person, i.e., he strips it of its fruits for his sake. However, the Shariah set a condition that this should be done "by estimation," i.e., with a similar number of dried dates for the unpicked fruits. This is because some people would witness the season of ripe dates and wish to feed their children therefrom while having no date palms or money. Hence, the Prophet (may Allah's peace and blessings be upon him) wanted to show kindness to them. He also stipulated that this should be of a measure or weight less than "five Wasqs", and the "Wasq" is a standard measure that is equal to sixty Sā‘s, i.e. (130.5kg) one hundred thirty kilograms and a half. Therefore, five Wasqs are equal to almost (653kg) six hundred fifty-three kilograms.
This means: The Prophet (may Allah's peace and blessings be upon him) granted them a concession regarding this kind of sale with this amount only because it could be mistakenly thought to be Riba, as the Prophet (may Allah's peace and blessings be upon him) forbade selling fruits for fruits of the same type, which is called a Muzābanah sale (selling something definite for an indefinite amount of its kind). It is as if the Prophet (may Allah's peace and blessings be upon him) made for them the exception of the ‘Arāya sale from Muzābanah and restricted it to five Wasqs to avoid the possibility of Riba.
His saying: "Or equal to five Wasqs" refers to the doubt that one of the Hadīth narrators had, and he was Dāwūd ibn al-Husayn, as he did not remember whether it was five Wasqs or less than five Wasqs.
The Hadīth clarifies the concession granted regarding one of the sale transactions out of alleviation and facilitation for the Ummah.
It also points out that the specified amount in the ‘Arāya sale transactions is five Wasqs..

1547
Ibn ‘Umar reported: We did not see anything wrong with Khibr until last year when Rāfi‘ claimed that the Prophet (may Allah's peace and blessings be upon him) forbade it. [Another version reads]: So, we abandoned it on account of that. [Another version reads]: Rāfi‘ has forbidden us from benefitting from our land..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to put an end to disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reports that they used to see nothing wrong with Khibr, i.e., they used to practice Mukhābarah (sharecropping), which is leasing the land in return for part of its produce, and the seed or sowing part is from the worker (the lessee). Things continued this way until the year preceding that year when Ibn ‘Umar (may Allah be pleased with him and his father) was narrating this Hadīth. A version of Muslim reads: "Ibn ‘Umar used to rent his farms during the time of the Messenger of Allah (may Allah's peace and blessings be upon him), and during the rule of Abu Bakr, ‘Umar, ‘Uthmān, and the early days of Mu‘āwiyah's caliphate until it was conveyed to him at the end of Mu‘āwiyah's caliphate." As Rāfi‘ ibn Khadīj (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Mukhābarah. Thereupon, Ibn ‘Umar (may Allah be pleased with him and his father) refrained from Mukhābarah on account of what was narrated by Rāfi‘ (may Allah be pleased with him) from the Messenger of Allah (may Allah's peace and blessings be upon him).
In another version, Ibn ‘Umar (may Allah be pleased with him and his father) said: "Rāfi‘ has, indeed, forbidden us from benefitting from our land," i.e., Rāfi‘ ibn Khadīj (may Allah be pleased with him) forbade us from benefitting from our land through Mukhābarah.
Ibn ‘Umar (may Allah be pleased with him and his father) did not ask Rafi‘ for details about what was meant by the prohibition. In the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, it is permissible for the owner to rent it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce. The prohibition refers to whatever involves risk, ambiguity, and uncertainty. The most famous among such transactions was where the landowner used to specify for himself part of the land and what it produces..

1547
Hanzhalah ibn Qays al-Ansāri reported: I asked Rāfi‘ ibn Khadīj about leasing land in return for gold and silver, he replied: "There is no harm in it. At the time of the Prophet (may Allah's peace and blessings be upon him) the people used to lease lands in return for the yield of what grows on the banks of large rivers and the beginnings of water streams or the yield of certain parts of the land. Some of the harvest would be destroyed and some would remain safe. This was the only system the people had for renting lands, and thus, he forbade it. If the rent is something known and guaranteed, there is no harm in it.".

Commentary : During the pre-Islamic era of ignorance, there prevailed types of transactions that involved massive oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade what entailed fraud, uncertainty, and ambiguity to stop discord and dispute among people, which is one of the Shariah-approved objectives. At the time of the Prophet (may Allah's peace and blessings be upon him), people used to lease lands in return for a share of the yield as rent. The Tābi‘i Hanzhalah ibn Qays al-Ansāri asked the Companion Rāfi‘ ibn Khadīj (may Allah be pleased with him) about leasing it, i.e., renting it in return for gold and silver, which are meant here to refer to the dinar and dirham. This is a question about leasing land in return for gold and silver instead of leasing it in return for part of the yield. Rāfi‘ (may Allah be pleased with him) replied that there is no objection to leasing land in return for gold and silver, and he said: "At the time of the Prophet (may Allah's peace and blessings be upon him) the people used to lease lands in return for the yield of what grows on the banks of large rivers," which are the watercourses coming from the wide river. It was said: What grows on the banks of the watercourse, and it was said: What grows around the brooklets. "And the beginnings of water streams," which are the beginnings of small rivers, "or the yield of certain parts of the land," i.e., types of the cultivated crops. This means: the owner allocates to himself the parts that would yield the best fruits or the finest crops, and the rest is for the tenant.
Rāfi‘ said: "Some of the harvest would be destroyed and some would remain safe," i.e., either the harvest of the owner or that of the tenant is destroyed, so one of them is wronged. "This was the only system the people had for renting lands, and thus, he forbade it," i.e., the Prophet (may Allah's peace and blessings be upon him) prohibited this kind of rent given the Jahālah (ambiguity) that it involved, and Jahālah is Gharar (uncertainty). If the rent, however, is something known and guaranteed, i.e., a known rent in cash, then there is no objection to leasing the land in return for such rent.
The Hadīth points out the permissibility of leasing land in return for a known amount of cash money..

1548
Rāfi‘ ibn Khadīj reported: At the time of the Messenger of Allah (may Allah's peace and blessings be upon him), we used to lease land based on Muhāqalah so that we would lease it in return for one-third or one-quarter of the yield or a specified amount of food. One day, a man from among my paternal uncles came and said: The Messenger of Allah (may Allah's peace and blessings be upon him) has forbidden us from something beneficial for us, but obedience to Allah and His Messenger is more beneficial for us. He has forbidden us to lease land based on Muhāqalah and to lease it in return for one-third or one-quarter of the yield and for a specified amount of food. He commanded the landowner to cultivate it or to give it to someone else to cultivate. He disliked leasing it or anything else. [Another version reads]: We used to lease land based on Muhāqalah, leasing it in return for one-third or one-quarter of the yield..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to end disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, Rāfi‘ ibn Khadīj (may Allah be pleased with him) reports that they used to lease land based on Muhāqalah during the time of the Messenger of Allah (may Allah's peace and blessings be upon him). There are different opinions regarding the meaning of Muhāqalah. It is said: It means leasing the land in return for wheat, as interpreted in some versions, which is called Muhārathah by the cultivators. It is said: It means the cultivation of land in return for a known share of its produce, like one-third, one-fourth, or the like as mentioned in this Hadīth. It is said: It means selling food in its ears in return for wheat grains. It is said: It means selling crops before fully growing. His saying: "And for a specified amount of food," i.e., by taking a specified share of the fruits as a rent for the land, and all this entails ambiguity in the contract between the owner and the lessee. Then, Rāfi '(may Allah be pleased with him) reported that things continued in this way until one day, one of his paternal uncles - it is said: His uncle Zhahīr ibn Rāfi '- came and informed them that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade them from something beneficial for them, referring to Muhāqalah, which was what they obtained in return for using the land so that they would benefit and the worker would benefit as well. However, this benefit, in fact, is a partial benefit, and perhaps it will not be safe from harm, as its fruits might be ruined, which would lead to the loss of the right of one of them. "But obedience to Allah and His Messenger is more beneficial for us," i.e., obeying Allah and His Messenger (may Allah's peace and blessings be upon him) to what he guides us is more beneficial for us than this assumed benefit of Kirā’ and Muzāra‘ah that we used to practice. In fact, responding to the Messenger of Allah (may Allah's peace and blessings be upon him) is better and more beneficial for their religion and worldly life. One of their ways of practicing Muhāqalah was leasing land in return for one-third or one-fourth of its yield or a specified amount of food, i.e., by taking a share of the fruits as a rent for the land. So, the Prophet (may Allah's peace and blessings be upon him) commanded the landowner to cultivate it himself or give it to someone to cultivate. The Prophet (may Allah's peace and blessings be upon him) disliked "leasing it or anything else," i.e., anything related to leasing. It is said: This was during the early days of emigration out of compassion for them; they had either to cultivate it or to let it be cultivated by others from their emigrant brothers. Then, he (may Allah's peace and blessings be upon him) granted a concession for leasing. It was reported that there is no harm in leasing in return for gold, silver, or cash, as in the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, it is permissible for the owner to rent it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce. The prohibition refers to whatever involves risk, ambiguity, and uncertainty. The most famous among such transactions was where the landowner used to specify for himself part of the land and what it produced.
The Hadīth highlights the fact that Allah Almighty and His Messenger (may Allah's peace and blessings be upon him) never forbid benefits and interests; rather, they forbid evil consequences and whatever leads to them..

1549
‘Abdullah ibn as-Sā’ib reported: We entered upon ‘Abdullah ibn Ma‘qil and asked him about Muzāra‘ah (sharecropping). He said: Thābit claimed that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Muzāra‘ah and commanded Mu’ājarah (leasing land for rent), and he said: There is no harm in it..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sales that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to end disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, Thābit ibn ad-Dahhāk (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) forbade Muzāra‘ah, which is leasing the land in return for part of it and working on the land for part of its fruit production. The prohibition here refers to whatever involves risk, ambiguity, and uncertainty, and the most famous among such transactions was the one where the landowner used to specify for himself part of the land and what it produced. However, apart from this, it is permissible for the owner to lease it for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce, as it is mentioned in the two Sahīh Collections that Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced."
The Prophet (may Allah's peace and blessings be upon him) commanded and made it permissible for them to practice Mu’ājarah instead of Muzāra‘ah and it means taking a known rent in gold, silver, or cash because this kind of lease is the farthest from uncertainty and ambiguity. In the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it.".

1551
Ibn ‘Umar reported: 'Umar ibn al-Khattāb expelled the Jews and the Christians from the land of Hijāz, and when the Messenger of Allah (may Allah's peace and blessings be upon him) conquered Khaybar, he wanted to expel the Jews from that place, for when the land was conquered, it came to belong to Allah, His Messenger, and the Muslims. Hence, he wanted to expel the Jews from it. However, the Jews asked the Messenger of Allah (may Allah's peace and blessings be upon him) to leave them there on condition that they should do all its work and have half the produce. The Messenger of Allah (may Allah's peace and blessings be upon him) said to them: We shall leave you there on that condition for as long as we wish. So, they stayed there until ‘Umar expelled them to Taymā’ and Arīhā’..

Commentary : Some of the Jewish tribes were living in Madīnah, and they kept betraying Muslims and breaching their covenants with the Prophet (may Allah's peace and blessings be upon him) during his lifetime and with his Companions after his death. So, some of them made covenants with them, whereas others declared war against them.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reports that the Caliph ‘Umar ibn al-Khattāb (may Allah be pleased with him) expelled the Jews and the Christians, i.e., he deported them from the land of Hijāz, namely Makkah and Madīnah and their surroundings.
Ibn ‘Umar (may Allah be pleased with him and his father) reports that when the Messenger of Allah (may Allah's peace and blessings be upon him) gained victory over the people of Khaybar and overcame them in the seventh year of Hijrah, and it was a village inhabited by the Jews almost 168 kilometers away from Madīnah from the direction of the Levant, he (may Allah's peace and blessings be upon him) wanted to expel the Jews from it, for when the land of Khaybar was conquered by Muslims, it became a possession of Allah, His Messenger, and Muslims. This clearly shows that the land was no longer owned by the Jews after being conquered by Muslims; rather, the Messenger of Allah (may Allah's peace and blessings be upon him) distributed it among the victorious Muslims and it became among their possessions. What is meant by it being a possession of Allah and His Messenger is that some of its shares were given to the Muslims' public treasury.
On knowing that the Messenger of Allah (may Allah's peace and blessings be upon him) wanted to deport them from Khaybar, the Jews asked him to allow them to stay in it and leave them on condition that they would work therein in the trees and the land in return for half of its fruits, whereas the other half would be for him, and he (may Allah's peace and blessings be upon him) agreed to the condition they stipulated for themselves. His saying: "For as long as we wish", was an exception made by the Messenger of Allah (may Allah's peace and blessings be upon him) to the condition of their stay. It means that if Muslims wanted to expel you from that place, you would have to leave, as the Jews were not entitled to anything if Muslims had a different opinion. The agreement was concluded on such terms, and the Jews remained in Khaybar and stayed therein during the time of the Prophet (may Allah's peace and blessings be upon him) and during the caliphate of Abu Bakr as-Siddīq (may Allah be pleased with him) until 'Umar ibn al-Khattāb (may Allah be pleased with him) became the caliph. During his time, Muslims were of the opinion of expelling the Jews from the Peninsula, and this acted as an invalidation of the contract between the Muslims and the Jews, and 'Umar (may Allah be pleased with him) expelled them from that place to Taymā' and Arīhā'.
Taymā’ is a place on the way of Madīnah and Tabūk city toward the Levant. Historically and geographically, it is located northwest of the Arabian Peninsula. It is almost 264 kilometres away to the east of Tabūk city and nearly 420 kilometres away to the north of Madīnah, whereas Arīhā’ was a village in the Levant.
The reason why ‘Umar (may Allah be pleased with him) expelled the Jews was narrated in Al-Bukhāri Collection where ‘Umar (may Allah be pleased with him) said: ‘Abdullah ibn ‘Umar went to his property there and was attacked at night, and his hands and feet were injured, and as we have no enemies there except them, they are our enemies and the ones whom we suspect, and I have made up my mind to exile them. So, he exiled them and gave them the price of the fruits they were entitled to in the form of money, camels, and goods, including saddles, ropes, etc. In the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) said: "Expel the polytheists from Arabia."
The Hadīth shows that agricultural land is leased to the landowner for a known portion of its fruits, whereas the rest goes to its cultivator.
It points out that a Muslim ruler has the right to conclude treaties, make whatever exceptions he wants, and revoke such treaties based on the agreed-upon conditions, provided that all this is for the benefit of Muslims.
It highlights the fact that dealing with the People of the Book should be for what brings benefit, not harm, to the Muslim Ummah, along with being careful and taking precautions against them..