| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2350

Narrated Aboo Hurayrah (may Allah be pleased with him)
People say that Aboo Hurayrah narrates too many narrations. In fact, Allah, Exalted is He, knows whether or not I say the truth. They also ask, "Why do not the emigrants and Ansaar narrate as much as he does?" In fact, my emigrant brothers were busy trading in the marketplaces, and my Ansaar brothers were busy with their properties. However, I was a poor man who kept the company of Allah's Messengerﷺ and was content with what filled my stomach (i.e., satisfied my hunger and kept me alive). So, I used to be present while they (i.e., the emigrants and Ansaar) were absent, and I used to remember while they forgot (the hadeeths). One day the Prophet ﷺsaid, "Whoever spreads his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything of it." So, I spread my covering sheet which was the only garment I had, till the Prophet ﷺ finished his statement and then I gathered it over my chest. By Him Who had sent him (i.e., Allah's Messenger) with truth, since then I did not forget even a single word of that statement, until this day. By Allah, but for two ayaat in Allah's Book, I would never have related any narration (from the Prophet ﷺ). (These two ayaat are): {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse, * Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful.} [Quran 2:159-160]
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Commentary :
The transmission of the Sunnah and narrating the hadeeths of the Messenger of Allah ﷺ are solemn and serious responsibilities, and the Companions (may Allah be pleased with them) were remarkably meticulous regarding the narration of hadeeths and the verification of their authenticity. Some Companions (may Allah be pleased with them) related numerous hadeeths and reports while others narrated only few, according to the time during which they kept the company of the Messenger of Allah ﷺ and what they heard from him.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) fended off suspicions raised about the fact that he narrated so many hadeeths on the authority of the Prophet ﷺ, and stated the reasons for it. Firstly, he (may Allah be pleased with him) said: “People say that Aboo Hurayrah narrates too many narrations. In fact, Allah, Exalted is He, knows whether or not I say the truth,” meaning that I shall be held accountable before Allah, Exalted is He, if I had deliberately attributed lies to the Prophet ﷺ, and those who thought ill of me shall also be accountable.
He (may Allah be pleased with him) also stated that people wondered why the emigrants and Ansaar did not narrate as many Hadeeths as he did, and clarified that his emigrant brothers were busy with trade in the marketplaces, and the Ansaar with tending to their property. The Arabic word used in the hadeeth is Safq, which literally means handshaking upon concluding business transactions, for people customarily shook hands after concluding sales transactions. He (may Allah be pleased with him) also clarified that the Ansaar were busy taking care of their farms, while he (may Allah be pleased with him) was a poor man who did not engage in trade nor did he own any property. He (may Allah be pleased with him) kept the company of the Prophet ﷺ longer and settled for having enough food to satisfy his hunger and keep him alive! He (may Allah be pleased with him) hardly left the Prophet ﷺ and was always present minded, since he was not preoccupied with any worldly pursuits like his companions. The fact that Aboo Hurayrah (may Allah be pleased with him) was not preoccupied with worldly engagements and kept the company of the Messenger of Allah ﷺ longer, were reasons for memorizing and narrating many hadeeths on the authority of the Prophet ﷺ.
Afterward, he (may Allah be pleased with him) stated another reason for narrating many hadeeths on the authority of the Prophet ﷺ. The Prophet ﷺ said once: “Whoever spreads his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything of it.” Aboo Hurayrah (may Allah be pleased with him) hastened to spread his garment, which was all he (may Allah be pleased with him)had. It was a striped or colored garment. He (may Allah be pleased with him) kept it spread till Allah's Messenger ﷺ had finished his saying, and then gathered it to his chest as instructed. He (may Allah be pleased with him) remarked that he did not forget even a single word of his statement on that occasion.
The version of this hadeeth recorded by Muslim reads: “After that day, I never forgot anything he ﷺ said.” Another version complied in Saheeh Al-Bukhaaree reads: “After than day, I never forgot anything that I heard from him.” This wording indicates generality, meaning that he (may Allah be pleased with him) did not forget any of his statements after that incident, rather than his statement in that particular occasion as reflected by the apparent indication of his saying, ‘that statement.’ This interpretation is further emphasized by the fact that Aboo Hurayrah (may Allah be pleased with him) had complained to the Prophet ﷺ of his weak memory and the Prophet ﷺ did so to relieve him of that problem, and it is also possible that these were two separate incidents.
Afterward, he (may Allah be pleased with him) stated the reason for narrating hadeeths to begin with, being motivated by two ayaat that warn against withholding knowledge. Allah, Exalted is He, Says (what means) {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse, * Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful.} [Quran 2:159-160].
This is a stern warning against withholding knowledge with which the Prophets of Allah were sent including the clear proofs and guidance that are of benefit to the hearts, after Allah, Exalted is He, had clarified them for His servants in the heavenly revealed books with which he sent His Messengers.
The hadeeth highlights a miracle performed by the Prophet ﷺ and a sign indicating his prophethood.
It urges Muslims to seek knowledge and give it precedence over seeking wealth.
It also underlines the virtues of Aboo Hurayrah (may Allah be pleased with him).
It is inferred therefrom that it is allowable for a person to proclaim his good qualities and virtues to dismiss suspicions about himself, but not to praise himself.
It is also deduced from the hadeeth that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living..

2353

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ said, "Do not withhold superfluous water, for that will prevent people from grazing their cattle."
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Commentary :
Eliminating harm is one of the universal principles of the Islamic Laws of Islam. Islam enacted laws and legislations, and established guidelines that protect a Muslim from harm, and from inflicting it on others.
In this hadeeth, the Prophet ﷺ forbade harming others by denying them water that is in excess of one’s need. He ﷺ said: “Do not withhold superfluous water, for that will prevent people from grazing their cattle.” The Arabic word used in the hadeeth is Kala’ meaning dry or wet grass. The hadeeth means that when one digs up a well in an uncultivated land where grass grows around or near his well, making it a suitable pasture for grazing animals, and there is no other source of water available, the shepherds would essentially need access to this well when grazing their animals. The owner of such a well must not prevent them from accessing the well, and thereby deliberately deny them access to the pasture. The Prophet ﷺ forbade a Muslim from denying others access to his surplus water beyond his needs. He is also forbidden from selling such surplus water to those shepherds, because if he sells them the water that is necessary for grazing their animals, it would be the same as selling them the grass to graze their cattle, and he does not own such grass. The Prophet ﷺ said: “Excess water must not be sold…” [Muslim]. This means that one must not deny others his surplus water when they do not another source of water available to them, because this implies harming Muslims, and harm must be eliminatedas per the laws of Islam.
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2358

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "There are three categories of people at whom Allah, Exalted is He, will not look on the Day of Resurrection, nor will He purify them, and they will be subjected to a severe punishment. They are: -1. A man who possessed superfluous water on a way and he withheld it from travelers. -2. A man who gave a Bay‘ah (i.e., pledge of allegiance) to a ruler only for worldly benefits. If the ruler gives him something, he gets satisfied, and if he withholds something from him, he gets dissatisfied. -3. And a man who displayed his goods for sale after ‘Asr prayer and dishonestly said, 'By Allah, None but Him is worthy of worship, I have been given so much for my goods,' and somebody believes him (and buys them). The Prophet ﷺ then recited the ayah that reads (what means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]
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Commentary :
Inflicting harm on people is a reprehensible act in this worldly life, and it incurs utter loss and ruin on the doer in the Hereafter.
In this hadeeth, the Prophet ﷺ stated that there are three categories of people at whom Allah, Exalted is He, will not look on the Day of Resurrection, out of His mercy, kindness, and compassion, nor will He purify them from sins by conferring on them His forgiveness, and He shall not praise them, but will rather pour out His wrath on them and subject them to a severe punishment for their heinous acts.
These three categories are as follows:
“1- A man who possessed superfluous water on a way and he withheld it from travelers,” meaning that such a person withholds surplus water (beyond his needs) from a traveler who is in dire need of water to quench his own thirst or that of an animal whose killing is not enjoined by the Laws of Islam.
“2- A man who gave a Bay‘ah (i.e., pledge of allegiance) to a ruler,” to hear and obey him, but not in compliance with the commands of Allah, Exalted is He, and His Messenger ﷺ, but rather to gain, “…worldly benefits. If the ruler gives him something, he gets satisfied, and if the ruler withholds something from him, he gets dissatisfied.” This person deserved such severe punishment because his act constitutes insincerity towards the Muslim ruler, which entails insinceritytowards the ruled as well, because it would cause Fitnah (i.e., dissension), especially if this was done by community leaders whom people tend to follow.
“3- And man who displayed his goods for sale after ‘Asr prayer and dishonestly said, 'By Allah, None but Him is worthy of worship, I have been given so much for my goods,' and somebody believes him (and buys them).” Such a seller made a false oath by the name of Allah, Exalted is He, merely to sell his goods. In general, it is prohibited to make a false oath at all times, but the hadeeth particularly referred to making false oaths after ‘Asr prayer, at the end of the day, because traders often fall into such a sin at the end of the day, trying to sell the rest of their goods. It was also said that the gravity of such sin is further emphasized after ‘Asr prayer because it is the time when the recording Angels of the night descend to earth and those of the morning ascend to the heavens to present people’s deeds to Allah, Exalted is He. Afterward, the Prophet ﷺ recited the ayah that reads (what means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]. The ayah refers to an exchange; these people exchange material gains for the covenant they had made with Allah, Exalted is He, to believe in the Prophet ﷺ and fulfill the trusts. The reference to oaths in this ayah means the false ones that they took to affirm their statements or actions. The intended meaning is that they trade their covenants with Allah and oaths with fleeting worldly gains and desires such as money, material benefits, and other worldly gains. The price was described here as being ‘small’, to indicate its insignificance, for it was traded for breaching the covenant with Allah and taking false oaths. Therefore, it is fundamentally insignificant, no matter how significant it seemed from a worldly perspective, compared to winning the pleasure of Allah, Exalted is He, and fulfilling his covenants with Him. Then Allah, Exalted is He, stated the punishment designated for those who commit such a major sin. He Says (what means): {…will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77].
The fact that only these three categories of people were mentioned in the hadeeth does not suggest that no other categories of people shall incur the same punishment, such as: the ones who commit the sin of Isbaal (i.e., making one's clothes longer than normal out of conceit), the ones who remind others of their favors to them, as reported in the hadeeth narrated on the authority of Aboo Dharr (may Allah be pleased with him) and recorded in Saheeh Muslim, as well as an adulterous old man, an untruthful king, and an arrogant poor man, as recorded in Saheeh Muslim on the authority of Aboo Hurayrah (may Allah be pleased with him).
The hadeeth affirms the attribute of Speech with respect to Allah, Exalted is He, in a manner that befits His Majesty, without Tashbeeh or Tamtheel (i.e., likening Allah to His creation), or Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How is Allah's Speech?). The fact that Allah, Exalted is He, shall not speak to these categories of people, nor shall He look at them essentially means that He shall speak with and look at others.

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2363

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "While a man was walking, he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, 'This (dog) is suffering from the same problem as that of mine. So, he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him." People asked, "O Allah's Messenger ﷺ! Is there a reward for serving animals?" He ﷺreplied, "Yes, there is a reward for serving any living being."
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Commentary :
Allah, Exalted is He, enjoined Muslims to show mercy to all creatures, and decreed that Islam should be the religion of mercy, kindness, and benevolence. Given the significant care and attention assigned to this fundamental Islamic principle, Muslims are enjoined to show mercy to all living beings, including animals, and are promised abundant rewards for it.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) related that the Messenger of Allah ﷺ said: “While a man was walking,” the apparent indication of the hadeeth’s wording is that this man belonged to the previous nations; “he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting.” It means that the dog was out of breath or sticking his tongue out due to excessive thirst, “and eating mud because of excessive thirst,” meaning that it was licking dust out of thirst. “The man said, 'This (dog) is suffering from the same problem as that of mine. So, he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog.” The Prophet ﷺstated that this man took off his shoe, held it in his hand, went down the well, filled his shoe with water, caught hold of it with his teeth, and climbed up and watered the dog, to indicate the difficulties he had to face in the process.The same goes for the reference to holding the shoe with his own teeth to bring water to this thirsty dog. Therefore, “Allah thanked him for his (good) deed and forgave him." Allah, Exalted is He, knew of his act and rewarded it by forgiving his sins. The version recorded by Al-Bukhaaree reads: “Allah thanked him for his (good) deed, forgave him, and admitted him to Paradise.” The Prophet ﷺ used the verb ‘thank’ to denote reward, because thanking or appreciation is a form of reward.
When the Companions (may Allah be pleased with them) heard the story, they asked the Prophet ﷺ whether or not one earns reward for serving animals. He ﷺ replied, "Yes, there is a reward for serving any living being,” meaning that showing mercy and kindness to any living being is a rewardable act in Islam. The Arabic word used in the hadeeth, ‘Kabid,’ literally means ‘liver’ and is used to refer to every living being because the liver needs water to live, otherwise an animal would die. The hadeeth means that doing any merciful act or act of kindness to an animal, by serving it water or food or protecting it from heat or coldn, whether or not it is owned by the doer, others, or is not owned by anyone, is a good act for which Allah, Exalted is He, will reward the doer.
The hadeeth urges Muslims to show kindness to people, because if one earns the forgiveness of Allah, Exalted is He, for serving water to a thirsty dog, this essentially means serving water to a thirsty person is even more rewardable.
It also underlines the virtues of serving water to others,and that it is a great means to draw closer to Allah, Exalted is He.
It also discourages Muslims from abusing or harming animals.
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2367

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "By Him in Whose Hands my soul is, I will drive some people away from my Hawdh (i.e.,Basin) on the Day of Resurrection as strange camels are expelled from a private trough.”.

Commentary :
One of the distinct blessings that Allah, Exalted is He, shall confer on His Prophet ﷺ on the Day of Resurrection, is His Hawdh (basin) from which he ﷺ shall serve water to the righteous and steadfast Muslims on that difficult day.
In this hadeeth, the Prophet ﷺ swore by the name of Allah, saying: “By Him in Whose Hands my soul is,” and he ﷺ usually used this wording in his oaths. It means, ‘By Him in Whose Hand my life lies.” It affirms the fact that Allah, Exalted is He, has a Hand, in a manner that befits His Majesty. He ﷺ said: “I will drive some people away,” meaning the apostates, hypocrites, or those who had committed religious innovations and distorted the religion of Islam after the Prophet’s death, “from my Hawdh (i.e., Basin) on the Day of Resurrection as strange camels are expelled from a private trough,” meaning like a shepherd would drive away a strange camel, denying it access to water when his camels are drinking therefrom.
The hadeeth affirms the existence of the Prophet’s Hawdh.
It is also deduced from the hadeeth that it is allowable to swear by the name of Allah, Exalted is He, to affirm one’s statement without a prior request to take an oath or a necessity warranting it.

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2369

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "There are three types of people whom Allah will neither talk to, nor look at, on the Day of Resurrection. (They are): -1. A man who falsely takes an oath that he has been offered for his goods so much more than what he is given, -2. a man who takes a false oath after ‘Asr prayer to devour a Muslim's property unlawfully, and -3. a man who withholds his superfluous water. Allah will say to him, "Today I will withhold My Grace from you as you withheld the superfluity of what you had not created."
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Commentary :
Inflicting harm on people is a reprehensible act in this worldly life and it incurs utter loss and ruin on the doer in the Hereafter.
In this hadeeth, the Prophet ﷺ said that there are three categories of people at whom Allah, Exalted is He, will not look on the Day of Resurrection, out of His mercy, kindness, and compassion, nor will He speak with them with what would please them. Another version of the hadeeth compiled by Al-Bukhaaree reads: “… nor shall He purify them and for them shall be a severe punishment,” meaning that He shall not purify them from sins by bestowing on them His forgiveness, nor shall He praise them, but will rather pour out His wrath on them and subject them to a severe punishment for their heinous acts.
These three categories are as follows:
The first is a vendor who makes a false oath that he had bought his commodity for a higher price than he actually paid, so as to resell it for higher than the actual price, and the buyer believes him and buys it for a higher price because of his false oath.
The second is a man who makes a false oath after ‘Asr prayer in order to devour a Muslim person's wealth unlawfully.
In general, it is prohibited to make a false oath at all times, but the hadeeth highlights the gravity of making a false oath after ‘Asr prayer in particular, because it is the time when the recording Angels of the day and night meet (when the Angels of the evening descend to earth and those of the morning ascend to the heavens to present people’s deeds to Allah, Exalted is He). Such a time is the conclusion of the day, and a person's deeds are judged according to the concluding and final ones.
The third category includes a man who withholds his superfluous water beyond his needs. The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, specifically mentioned withholding water from a ‘traveler or passer-by,’ because he is in more need of water to quench his thirst or that of an animal whose killing is not enjoined by the Laws of Islam in his company. Allah, Exalted is He, will say to him, "Today I will withhold My Grace from you as you withheld the superfluity of what you had not created.” This is because he did not exert any effort to originate this water to withhold the excess of it from others. Rather, Allah, Exalted is He, caused rain to descend from the sky and no human being has power or control over it. As that man denied people the grace of Allah, Exalted is He, in the worldly life, He will deny him His grace on the Day of Judgment.
The fact that only these three categories of people were mentioned in the hadeeth does not suggest that no other categories of people shall incur the same punishment, such as: the ones who commit the sin of Isbaal (i.e., making one's clothes longer than normal out of conceit), the ones who remind others of their favors to them, as reported in the hadeeth narrated on the authority of Aboo Dharr (may Allah be pleased with him) and recorded in Saheeh Muslim, as well as an adulterous old man, an untruthful king, and an arrogant poor man, as recorded in Saheeh Muslim on the authority of Aboo Hurayrah (may Allah be pleased with him).
The hadeeth affirms the divine attribute of Speech with respect to Allah, Exalted is He, in a manner that befits His Majesty, without Tashbeeh or Tamtheel (i.e., likening Allah to His creation), or Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How is Allah's Speech? It is like this and that). The fact that Allah, Exalted is He, shall not speak to these categories of people, nor shall He look at them essentially means that He shall speak with and look at others.
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2371

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "Horses may be a source of reward to some people, a shelter to others (i.e., means of earning a living), or a burden to others. Those to whom horses may be a source of reward is those who keep them to be used in Allah's Cause (i.e., prepare them for Jihaad) and tie them by a long rope in a pasture (or a garden). They will get a reward equal to what their long rope allows them to eat in the pasture or the garden, and if the horses break free from their rope and cross one or two hills, then all their footsteps and dung will be counted as good deeds for their owner; and if they pass by a river and drink from it, then that will also be regarded as a good deed for their owner even if he has had no intention of watering them then. Horses are a shelter from poverty to the second category of people who keep horses for earning a living so as not to ask others for money, and at the same time fulfill Allah's right (i.e., Zakaah) (from the wealth they earn through using them in trading etc.,) and do not overburden them. Those who keep horses merely out of pride, for showing off, and as a means of harming Muslims, their horses will be a source of sins to them." When Allah's Messenger ﷺwas asked about donkeys, he replied, "Nothing particular was revealed to me regarding them except the general unique ayah which is applicable to everything. Allah, Exalted is He, Says (what means): {So whoever does an atom's weight of good will see it, * And whoever does an atom's weight of evil will see it.} [Quran 99:7-8]."
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Commentary :
Wealth is a blessing that Allah, Exalted is He, has bestowed upon human beings, and horses are among the most precious items of wealth and the dearest to their owners.
In this hadeeth, the Prophet ﷺ stated the different conditions of horse owners; horses may be a source of reward for their owner, a shelter or shield against poverty for others, or a source of burden and sin for others.
As for the horse owners for whom horses are sources of reward, they keep them for the purpose of Jihaad in the Cause of Allah. They tie them with a long rope in a vast area ofdense pasture. They will get a reward equal to what its long rope allows them to eat from the pasture, and if the horses break free from their ropes and cross one or two hills, and it is also said that it means, ‘if they run for one or two rounds,’ then all their marks or footsteps and dung will be counted as good deeds for their owner. If they pass by a river and drink from it, it will also be regarded as a good deed for their owner, even if he has had no intention of watering them then.
As for the second category, horses are a shelter and shield against poverty for those who keep them as a means of earning a living so as not to beg people for money, and at the same time fulfill Allah's right by paying the due Zakaah on it, which is only due on these horses if they are intended for trade. Or the owner of these horses does not overburden them with carrying weight more than they can handle or ride them to fight in the cause of Allah .In these cases, horses serve as a shelter or shield against poverty for this category.
The third category includes the owners whose horses are a source of burden or sin. They tie them to boast about them, outwardly pretending to obey Allah, Exalted is He, but inwardly harboring enmity towards Muslims. In this case, these horses become a source of sin for such owners.
When Allah's Messenger ﷺwas asked about donkeys, as to whether keeping them yields equal rewards, he ﷺ replied that nothing in particular was revealed to him regarding them except the general unique ayah which is applicable to everything. Allah, Exalted is He, Says (what means): {So whoever does an atom's weight of good will see it, * And whoever does an atom's weight of evil will see it.} [Quran 99:7-8].The meaning is that if the donkey owners keep them with the intention of doing good, they would certainly be rewarded, and if not, they would miss out on such a reward.
The hadeeth highlights the virtues of keeping horses and the great benefits and blessings tied to their forelocks, if they are used to perform acts of obedience to Allah, Exalted is He.
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2372

Zayd ibn Khaalid (may Allah be pleased with him) narrated:
A man came to Allah's Messengerﷺ and asked about Al-Luqatah (i.e., lost and found item of wealth). The Prophet ﷺ said, "Identify (the detailed description of) its container and its tying material and then make a public announcement of it (i.e., to identify the owner) for one year and if its owner shows up and claims it, give it to him; otherwise utilize it as you like." The man said, "What about a lost sheep?" The Prophet ﷺ said, “Take it, for it is for you, your brother, or the wolf.” The man said "What about a lost camel?" The Prophet ﷺ said, "Why should you take it; it has got its water-container (i.e., its stomach) and its hooves, can reach the places of water, and can eat the trees till its owner finds it?”
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Commentary :
One of the higher objectives of the Laws of Islam is to preserve people’s wealth and protect it from robbery, theft, and loss, or from someone taking it when it is lost.
In this hadeeth, the Prophet ﷺ underlined the religious ruling on the Luqtah (i.e., lost and found item of wealth) and the lost animal. Zayd ibn Khaalid Al-Juhanee (may Allah be pleased with him) narrated that a man, named ‘Umayr Aboo Maalik, asked the Prophet ﷺ about the Luqtah and how to dispose of it. In Islamic terminology, Luqtah means a lost and found item of wealth, and belongings that are respected and recognized by the Laws of Islam (as wealth) and owned by a human being, or items of wealth that are not secured (i.e., locked up in a secure place), or self-secured (e.g., able to defend itself and escape like camels or birds), or not possible to stealby nature (e.g. immovable property). He ﷺ said: "Identify (the description of) its container,” where it is kept, “and its tying material.” The Arabic word used in the hadeeth is Wikaa’ meaning string or rope with which its container is tied. He ﷺ commanded the person who finds the Luqtah to identify its detailed description, leaving no room for doubt, to be able to recognize its owner and verify his truthfulness, and so that it would not get mixed with his own property. He ﷺ added: “… and then make a public announcement of it for one year,” meaning in gatherings and places where he believes its owner might be found. “If its owner shows up and claims it,” before or after publicly announcing it, “give it to him; otherwise utilize it as you like." If its owner does not show up, it belongs to the one who found it and he is entitled to use it freely, but should keep it as a trust. Whenever its owner is found, it should be returned to him.
Afterward, the man asked the Prophet ﷺ about the lost animal and he ﷺ said, "It is for you,” if you publicly announce it and could not find its owner, “your brother,” meaning another person who would pick it up, “or the wolf,” meaning that it may remain lost and would be devoured by wolves. A lost sheep becomes the property of the one who finds it as long as he publicly announces it and its owner does not show up to claim it.
Then the man asked about a lost camel. The Prophet ﷺ exclaimed, "Why should you take it?” The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “The Prophet ﷺ was annoyed so much that his cheeks became red.” It was said that he ﷺ got angry because of the inquirer’s lack of knowledge and misunderstanding; he failed to realize the meaning of the Prophet’s statement and made a wrong analogy. Luqtah means an item of wealth that is misplaced and lost from its owner and he does not know its place, but this does not apply to a lost camel; it may walk for days and find its way back to its usual place or a place where it would be found by its owner.
The Prophet ﷺ underlined the reason by saying, “… as it has got its water-container (i.e., its stomach),” meaning that if it finds a well, it will drink enough water to survive until it finds another well, or it rather means that camels can endure thirst better than any other animal. The Prophet ﷺ added: “… and its hooves,” which refers to its ability to walk long distances and find water in deserted places. He ﷺ likened it to a traveler who has a waterbag and shoes. He ﷺ added, “… and it can reach the places of water and can eat the trees till its owner finds it,” or it find its way to him. This is the difference between sheep and camels, the latter is endowed with the strength to survive until its owner finds it, whereas sheep perish whenever they go astray from the shepherd and are separated from the herd.
The hadeeth highlights how Islam assigns care and attention to all affairs that are of concern to people, and become part of their lives directly or indirectly..

2378

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "One of the rights of a she-camel is that it should be milked at a place of water."
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Commentary :
It was customary for the needy and poor people to go to the places where camels were brought to drink, to avail themselves of their milk.
In this hadeeth, the Prophet ﷺ urged the camel owners not to deprive the poor and needy of their milk. He ﷺ said: “One of the rights of a she-camel,” meaning the customary rights of the poor and needy in the she-camels as recognized by Arabs, “is that it should be milked at a place of water,” to offer some of the she-camels’ milk to them. They specified the places of water to make it easier and more convenient for the poor and needy to access them, compared to going to the owners’ houses, and it is also better to milk the she-camels after they are watered to produce more milk.
However, this does not mean that it is obligatory on the owners of the she-camels to milk them in the places of water, but it was rather customary, and the Laws of Islam graciously deemed it recommended for the benefit of the poor.
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2379

‘AbdullahIbn ‘Umar (may Allah be pleased with him) said, I heard the Messenger of Allah ﷺ say "If somebody buys date-palms after they have been pollinated, the fruits will belong to the seller unless the buyer stipulates the contrary. If somebody buys a slave having some property, the property will belong to the seller unless the buyer stipulate that it should belong to him.".

Commentary :
Islam regulates the contracts and business transactions conducted by people to ensure preservation of their wealth and interests, and that no party would wrong the other.
In this hadeeth, the Prophet ﷺ made it clear that whoever buys date palms after they have been pollinated, the fruits will belong to the seller, meaning that he is entitled to access the palm trees to irrigate, take care of them, or pick the fruits.The buyer has no right to deny him access, because he is entitled to his right and cannot exercise it without having access to the palm trees. The hadeeth goes on: “… unless the buyer stipulates the contrary,” and the seller agrees to it and thus the seller would not have any right to access the palm trees.
The same applies to the case when somebody buys a slave who has some property. The property will belong to the seller who sold the slave, because a slave does not own anything as per the laws of Islam, unless the buyer stipulates that the whole of this property or a specific part of it should belong to him.
It is deduced from the hadeeth that the conditions stipulated in sales contracts are binding as long as they do not entail deeming lawful what is unlawful or deeming unlawful what is lawful.
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2381

Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated that the Prophet ﷺ forbade the sales called Al-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), Al-Muhaaqalah (i.e., a sale transaction in which grains in ears, before or as they are harvested from a field in their unprocessed state, are sold for dry processed grain), and Al-Muzaabanah (i.e., a sale that involves the exchange of fresh fruits for dry ones, where the quantity of the dry fruits is actually known by precise measurement, but the quantity of the fresh fruits to be handed over in exchange is estimated while they are in their unpicked state, on trees) and the selling of fruits till they are free from blights. He ﷺ forbade the selling of the fruits except for money, except the ‘Araayaa (i.e., palm trees assigned by their owner for the needy, donating their fruit to themin return for an estimated weight of picked and ripe dates based on dry measurement).
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Commentary :
Islam assigned significant care and attention to the preservation of people's wealth, and keenly ensured that it must not be wasted. Therefore, it forbade some types of transaction, which outwardly seem to be (valid) sale transactions, but inwardly involve unlawfully devouring others’ wealth, or those involve Gharar (i.e., risk and uncertainty) and ambiguity, which may incur harm on the seller or the buyer.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) stated that the Prophet ﷺ forbade Mukhaabarah, which referred to a sharecropping agreement whereby a landlord hires a worker (farmer) to cultivate the land in return for a fixed share of the crops like one-third or one-fourth, produced by a specified part of the land. It was reported that the prohibition in this regard was abrogated; the Prophet ﷺ made an agreement with the people of Khaybar to cultivate the palm trees in return for half the date fruits, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
He ﷺ also forbade the Muhaaqalah sale, which is a transaction in which grains in ear, before or as they are harvested from a field in their unprocessed state, are sold for dry processed grain, because it involves ambiguity since the wheat is still in ear.
He ﷺ also forbade Muzaabanah, which is a transaction that involves the exchange of fresh fruits for dry ones, where the quantity of the dry fruits is actually known by precise measurement, but the quantity of the fresh fruits to be handed over in exchange is estimated while they are in their unpicked state (on trees), or grapes for raisins. The Prophet ﷺ deemed such transactions forbidden, because they involved ambiguity of the measure and weight of the fruits.
He ﷺ also forbade selling only the unpicked fruits (rather than the fruits or dates and trees or palm trees) before they ripen, by showing signs of ripeness in terms of color or shape, because after the fruits ripen, they become safe from pests that may spoil or reduce the yield.
He ﷺ also forbade the sales of plat tree fruits after they ripen for dates, to avoid taking excess in the event of a barter of foodstuff, which is Ribaa (i.e., interest, usury, etc.). Rather, the fruits should be sold for Dinars or Dirhams (i.e., money), or contemporary fiatmoney.
He ﷺ excluded one form of Muzaabanah transaction known as Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked fully ripen dates (rutab) for an estimated weight of picked dates on the ground based on dry measurement). This transaction involves selling unpicked dates to a poor person to eat therefrom whenever he wishes in return for an estimated measure of dates. The transaction was deemed allowable because some (poor) people would have no palm trees or money during the season of fresh dates and wished to feed their dependents fresh dates, and therefore the Prophet ﷺ gave them that legal concession to conduct the sale of ‘Araayah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s.
The hadeeth highlights how the Laws of Islam promotes ease and facilitation and eliminates inconvenience for people.
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2387

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, “Whoever takes the money of the people with the intention of repaying it, Allah, Exalted is He, will repay it on his behalf, and whoever takes it in order to destroy it, then Allah will destroy him.”
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Commentary :
Islam warns against unlawfully devouring people’s wealth, and urges Muslims to deem themselves above such a sinful act and keenly display graciousness when repaying debts.
In this hadeeth, the Prophet ﷺ underlined the merits of a debtor who intends to repay his debts and sternly warns against taking loans while intending to devour the creditor’s wealth unlawfully and refrain from repayment. He ﷺ clarified that whoever takes people’s wealth by virtue of loans or any other business transactions with the sincere intention to repay them, Allah, Exalted is He, will facilitate his affairs and bless him with the means to repay it or handsomely compensate his creditor in the Hereafter if the debtor fails to repay it in the worldly life. On the other hand, if someone takes people’s wealth by virtue of loans or any other business transactions with the intention to waste or refrain from repaying it, Allah, Exalted is He, shall destroy his wealth, by rendering it of no real benefit in the worldly life, as a punishment for his evil intention and he shall also face the consequences of refrainment from repayment in the Hereafter.
It is deduced from the hadeeth that a good intention is an effective means to be blessed with Rizq (i.e., provision), have one’s needs fulfilled, and relish relief of distress, and that an evil intention is a cause for ruin and loss. .

2388

Aboo Dharr (may Allah be pleased with him) narrated:
Once, while I was in the company of the Prophet ﷺ, he saw the mountain of Uhud and said, "I would not like to have this mountain turned into gold for me unless nothing of it, not even a single Dinar remains of it with me for more than three days (i.e., I will spend all of it in Allah's Cause), except that Dinar which I will keep for repaying debts." Then he ﷺ said, "Those who are rich in this worldly life would have little reward in the Hereafter except those who spend their money here and there (in Allah's Cause), and they are few in number." Then he ﷺ ordered me to stay at my place and went not far away. I heard a voice and intended to go to him but I remembered his order, "Stay at your place till I return." On his return I said, "O Allah's Messenger ﷺ!(What was) that noise which I heard?" He ﷺ said, "Did you hear anything?" I said, "Yes." He ﷺ said, "Angel Jibreel (Gabriel) came and said to me, 'Whoever amongst your followers dies, worshipping none along with Allah, will enter Paradise.'" I said, "Even if he did such-and-such things (i.e., even if he stole or committed Fornication)" He (Angel Jibreel) said, "Yes."
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Commentary :
Wealth is one of the trials put by Allah, Exalted is He, to His servants (as tests), and the refrainment from striving in pursuit of much wealth safeguards one from its evil temptations. Therefore, the Prophet ﷺ did not like wealth much and used to generously spend it in charity whenever he acquired it.
In this hadeeth, Aboo Dharr ibn Jundub ibn Junaadah Al-Ghaffaaree (may Allah be pleased with him) related that he was once in the company of the Prophet ﷺ when he saw the mountain of Uhud, a mountain north of Al-Madeenah about 4 km from the Prophet's Mosque. He ﷺ said that he would not like to have this mountain turned into gold for him unless nothing of it, not even a single Dinar of it remained with him for more than three days, except a Dinar which he would keep for repaying his debts.
Afterward, he ﷺ stated that those who acquire abundant wealth in this worldly life will earn fewer rewards in the Hereafter, except those who spend their wealth in Allah's Cause. He ﷺ was then walking with Aboo Dharr (may Allah be pleased with him). He ﷺ ordered Aboo Dharr (may Allah be pleased with him) to stay at his place until he ﷺ came back, and went not far away. Aboo Dharr (may Allah be pleased with him) heard a voice and intended to go to him but remembered his order, "Stay at your place till I return." In compliance with the Prophet’s command, Aboo Dharr (may Allah be pleased with him) remained, and when he ﷺ returned, he said, “O Allah's Messenger ﷺ! (What was) that noise which I heard?” He ﷺ said, “Did you hear anything?” Aboo Dharr (may Allah be pleased with him) said, “Yes.” He ﷺ told him that it was Angel Jibreel (Gabriel) bearing the glad tidings that whoever amongst his followers dies, worshipping none besides Allah, Exalted is He, will enter Paradise. The Prophet ﷺ asked Angel Jibreel, “Even if he did such-and-such things (i.e., even if he stole or committed Fornication)?” Angel Jibreel said, "Yes." This means that whoever dies while adhering to Tawheed, worshipping none but Allah, Exalted is He, shall enter Paradise, even if he shall be subjected to any punishment in Hellfire before entering it; he shall not abide in Hellfire endlessly.
The hadeeth urges Muslims to assign care and attention to the gravity of incurring debts and the obligation of repayment, and encourages them to spend in charity.
It is deduced from the hadeeth that the Prophet ﷺ displayed the highest degree of the enjoined renouncement of worldly pleasures, so much that he ﷺ disliked to keep any worldly gains for himself and wished to spend them all in charity for those who deserve them, and keep only what suffices the fulfillment of others’ financial rights.
The hadeeth highlights the politeness of Aboo Dharr (may Allah be pleased with him) with the Prophet ﷺ and his thoughtfulness and compassion for Him, keenly ensuring his safety and that nothing should happen to him that may slightly harm him. This is a manifestation of the enjoined thoughtfulness towards elders. Moreover, a young person should not invade the privacy of the elders when they are alone, nor should he spy on them, sit with them, or keep their company except with their permission.
It is also inferred therefrom that young people are enjoined to comply with the elders’ orders rather than doing what defiantly contravenes their instructions, even if it seemed the sound opinion to ward off an evil, until it is verified, and then warding off the certain evil should be given precedence.
The hadeeth also underlines the divine grace conferred upon the nation of Prophet Muhammad ﷺ that a perpetrator of major sins who dies while adhering to Tawheed shall not be perpetuated in Hellfire, abiding therein endlessly.
It is also inferred therefrom that a follower may ask whom he follows about what benefits him with regard to his religious affairs, or adds to his knowledge, or helps him obtain any other benefits, and that a student may ask his teacher to verify the correctness of his own knowledge on a given matter against what he has learned and seemed contradictory.
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2396

Jaabir ibn ‘Abdullah(may Allah be pleased with them) said:
When my father died, he owed a Jew thirty Awsuq (i.e., plural of Wasaq, which equaled 60 Saa‘s, approximately 130 kg). I requested him to give me respite for repaying but he refused. I requested Allah's Messengerﷺ to intercede with the Jew. Allah's Messenger ﷺwent to the Jew and asked him to accept the fruits of my trees in place of the debt but the Jew refused. Allah's Messenger ﷺ entered the garden of the date-palms, wandering among the trees and ordered me (saying), "Pluck (the fruits) and give him his due." So, I plucked the fruits for him after the departure of Allah's Messenger ﷺ and gave his thirty Awsuq, and still had seventeen Awsuq extra for myself.” Narrated Jaabir (may Allah be pleased with him): I went to Allah's Messengerﷺ to inform of what had happened, but found him praying ‘Asr prayer. After the prayer I told him about the extra fruits which remained. Allah's Messenger ﷺtold me to inform (‘Umar) Ibn Al-Khattaab (may Allah be pleased with him) of it. When I went to ‘Umar and told him about it, ‘Umar said, "When Allah's Messengerﷺ walked in your garden, I was sure that Allah would definitely bless it."
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Commentary :
A Muslim is enjoined to strive to fulfill the needs of his Muslim brothers, especially those who explicitly ask for his help. He should (hasten to their help and) stand by them until their need is fulfilled.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with them) related that his father ‘Abdullah ibn Haraam (may Allah be pleased with him) had died in the Battle of Uhud while owing a debt of thirty Awsuq (i.e., plural of Wasaq, which equaled 60 Saa‘s, approximately 130 kg) to a Jewish man. It was said that the man’s name was Aboo Al-Shahm. A Wasaq equals 60 Saa‘s, the Saa’ equals four Mudds, and the Mudd is the measure of two open medium-sized handfuls. Jaabir (may Allah be pleased with him) asked the Jewish creditor to give him respite until he was able to repay the debt, but he refused. Therefore, Jaabir (may Allah be pleased with him) asked the Prophet ﷺ to intercede for him with the Jewish creditor, and the Prophet ﷺ asked him to take the dates of Jaabir’s palm trees against the debt, but he refused. The Prophet ﷺ entered Jaabir’s garden, wandered among the trees, and verified that the dates were not enough to repay the debt. He ﷺ said to Jaabir (may Allah be pleased with him): "Pluck (the fruits) and give him his due." He (may Allah be pleased with him) plucked the dates for him after the departure of Allah's Messenger ﷺ and gave the thirty Awsuq that his late father owed, and still had seventeen Awsuq extra for himself, by the blessing of the Prophet ﷺ.
Jaabir (may Allah be pleased with him) went to Allah's Messengerﷺ to inform him of what had happened and how his palm trees were blessed, but found the Prophet ﷺ praying ‘Asr prayer. After the prayer, he (may Allah be pleased with him) told him about the extra dates which remained. Allah's Messenger ﷺtold him to inform (‘Umar) Ibn Al-Khattaab (may Allah be pleased with him) of it. When he went to ‘Umar (may Allah be pleased with them) and told him about it, ‘Umar said, "When Allah's Messengerﷺ walked in your garden, I was sure that Allah, Exalted is He, would definitely bless it.” The Prophet ﷺ named ‘Umar (may Allah be pleased with him) in particular because he showed interest in Jaabir’s story.
It is deduced from the hadeeth that a ruler may personally fulfill the needs of the ruled and intercede with one of them for another.
The hadeeth includes a clear sign on the Prophet’s ﷺprophethood, performing a miracle by blessing a small quantity of fruits to be enough to repay all the due debts and have some extra fruits left.
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2399

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "I am closer to the believers than their own selves in this worldly life and in the Hereafter, and if you like, you can read Allah's Statement (which means): {The Prophet is worthier of the believers than themselves.} [Quran 33:6] So, if a true believer dies and leaves behind some property, it will be for his inheritors (from the father's side), and if he owed debts to be paid or needy offspring, then they should come to me as I am the guardian of the deceased."
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Commentary :
The Prophet ﷺ was sent to usher people out of the darkness (of misguidance) into the light (of divine guidance). He ﷺ was a mercy bestowed on the worlds, and was exceptionally kind to the elderly and merciful to the young. He ﷺ thoughtfully cared for the distressed, assigned care and attention to all those around him, and identified with their feelings.
In this hadeeth, the Prophet ﷺ underlined that he ﷺ was closer to all the believers, meaning worthier of them, than their own selves, with regards to all their worldly and religious affairs. Hisﷺstatement conforms with the ayah that reads (which means): {The Prophet is more worthy of the believers than themselves.} [Quran 33:6]. He ﷺ was kinder to people than their own selves; their self-enjoined selves ushered them into what incurredtheir own destruction, while he ﷺ called them to their deliverance. The Prophet ﷺ did not mention in this hadeeth the due rights he ﷺ has over the believers with regard to such proximity. In return, the believers are required to give precedence to obeying the Prophet ﷺ over their own desires, even if it is difficult for them, and to love him more than they love themselves. It was narrated on the authority of Anas (may Allah be pleased with him), as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, that the Prophet ﷺ said: “None of you truly believes until he loves me more than his own father, child, and all people.”
He ﷺ stated that if a Muslim dies and leaves behind wealth, he will be inherited by his own heirs and relatives on his father’s side, meaning that his heirs are worthier of inheriting his estate. However, whoever dies while owing debts or leaving behind dependents, i.e., young children, wife and those who need financial support, the Prophet ﷺ is closer to him than all people. He ﷺ committed himself to repay his debts and provide for his dependents!
In the beginning, the Prophet ﷺ refrained from leading the funeral prayer for a deceased person if he owed unpaid debts, unless someone repaid them or he had left wealth to repay them, because these debts are other people’s rights that must be fulfilled. It is noteworthy that it was not incumbent on the Prophet ﷺ to refrain from leading the funeral prayer for an indebted deceased person(he ﷺ was not enjoined to do so), but he ﷺ refrained from it to urge people to repay their debts, lest they would miss out on having him lead their funeral prayer. After the conquests and the riches bestowed upon Muslims by Allah, Exalted is He, and the gravity of incurring debts was emphasized within the hearts and minds of Muslims, the Prophet ﷺ used to repay the debts of the deceased who left behind no wealth. We implore Allah, Exalted is He, to send His peace and blessings on the Prophet ﷺ, and reward him handsomely for his care and love for us; Allah is the Al-Forgiving and Especially Merciful.
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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..

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..

Book of Hadith

| Hadiths

Narrated Aboo Hurayrah (may Allah be pleased with him) Allah's Messenger ﷺ said, "Do not withhold superfluous water, for that will prevent people from grazing their cattle." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "By Him in Whose Hands my soul is, I will drive some people away from my Hawdh (i.e.,Basin) on the Day of Resurrection as strange camels are expelled from a private trough.”.

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "One of the rights of a she-camel is that it should be milked at a place of water." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺsaid, “Whoever takes the money of the people with the intention of repaying it, Allah, Exalted is He, will repay it on his behalf, and whoever takes it in order to destroy it, then Allah will destroy him.” .

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.".

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)..

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?.

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..

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..

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..

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..

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..

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)..

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ said, "Do not withhold superfluous water, for that will prevent people from grazing their cattle."
.

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "By Him in Whose Hands my soul is, I will drive some people away from my Hawdh (i.e.,Basin) on the Day of Resurrection as strange camels are expelled from a private trough.”.

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "One of the rights of a she-camel is that it should be milked at a place of water."
.

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, “Whoever takes the money of the people with the intention of repaying it, Allah, Exalted is He, will repay it on his behalf, and whoever takes it in order to destroy it, then Allah will destroy him.”
.