| 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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1552

Jābir ibn ‘Abdullāh reported: The Prophet (may Allah's peace and blessings be upon him) entered an orchard upon ’Umm Ma‘bad and said: O ’Umm Ma‘bad, who planted these palm trees, a Muslim or a disbeliever? She said: Rather, a Muslim. He said: No Muslim plants a plant wherefrom a man, an animal, or a bird eats except that it will be counted for him as a charity until the Day of Judgment..

Commentary : Islam has encouraged all types of righteous and good acts and has made them worthy of reward and recompense. One of these righteous acts promoted by Islam is doing whatever entails goodness and benefit for human beings and animals.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) narrates that the Prophet (may Allah's peace and blessings be upon him) entered "an orchard," i.e., a garden of palm trees, and ’Umm Ma‘bad was in that orchard. It is said: She is the wife of Zayd ibn Hārithah. The Prophet (may Allah's peace and blessings be upon him) asked her about the one who planted the palm trees in that orchard, whether he was a Muslim or a disbeliever. She informed him that the one who planted it was a Muslim. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "No Muslim plants a plant," i.e., cultivates plants, "wherefrom a man, an animal, or a bird eats" he (may Allah's peace and blessings be upon him) mentioned them in general to include all living beings in the sea and on land, "except that it will be counted for him as a charity until the Day of Judgment" because of eating from what he has planted, as long as the benefit of such plants remains even if it remains until the Day of Judgment. The Muslim was mentioned in particular because he mostly plants with the intention that Muslims would gain strength from the fruits of such a plant to worship Allah Almighty and because the Muslim is the one who gets a reward. In contrast, the disbeliever does not get a reward for his good deeds, which might only alleviate his punishment, or he might be provided with food and thus be repaid in this world.
The Hadīth indicates that rewards in the Hereafter for good deeds are exclusive to Muslims and not for the disbelievers.
It also points out the merit of agriculture and cultivation given their effect in populating the earth and benefitting all creatures.
It encourages the construction of earth so that man himself can live or those who come after him on account of whom he gets rewarded..

1553

Jābir ibn ‘Abdullah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: When - [another version reads]: if - you sell your brother some fruit and it is stricken by a calamity, it is unlawful for you to take anything from him. How can you take your brother's money unjustly?!.

Commentary : Islam is keen on protecting and maintaining rights, and such keenness is manifest in its warning against taking people's rights unjustly and its severe threat against whoever transgresses or violates such a prohibition.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) clarifies that if someone buys fruits from his Muslim brother, the form of this sale is to buy the fruits while still on the trees or while still in the seller's possession and not yet delivered to the buyer, then, the fruits are stricken by a calamity, which is a disaster or blight that overruns the fruits, causing their destruction and ruin. In this case, it will not be lawful for the seller, who is the owner of the fruits, to take anything from the buyer. How could he take his brother's money when the fruits are damaged and stricken by blight and calamity that prevented benefiting from them?! No one should take his brother's money wrongfully because when the fruits are spoilt, there is nothing left for the buyer in return for what he has paid. Hence, the Prophet (may Allah's peace and blessings be upon him) forbade selling fruits before they seem in good condition and ripen - as mentioned in the two Sahīh Collections - since rulings are based on what is predominant.
In the version mentioned in the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) was asked: "What is its good condition? He said: Till there is no danger of blight," and it turns out as desired as when it appears to be ripe, for only then, it is safe from disease, which is the blight..

1554

Jābir reported: The Prophet (may Allah's peace and blessings be upon him) commanded that calamities should be remitted..

Commentary : The Prophet (may Allah's peace and blessings be upon him) established the pillars of society upon mercy and solidarity, knowing that if financial transactions are not based on justice, they will lead to the spread of oppression and the transgressing of rights among people.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) commanded that Jawā’ih (calamities), plural of 'jā’ihah', which is the blight that affects fruits and leads to their eradication, should be remitted. This refers to every prevalent spoiler like rain, snow, locusts, wind, or fire. This means: If fruits are sold after seeming to be in good condition and were then hit by some calamity, the loss is to be suffered by the owner, not the buyer. In a version by Muslim: "If you sell your brother some fruit and it is stricken by a calamity, it is unlawful for you to take anything from him. How can you take your brother's money unjustly?!" This means: None of you should take his brother's money wrongfully because something predominant has overwhelmed the fruits without any negligence on the buyer's part. Therefore, the seller should not require him to pay for what Allah has damaged before he took possession of it in the usual manner, and because when the fruits are spoilt, there is nothing left for the buyer in return for what he has paid..

1556

Abu Sa‘īd al-Khudri reported: At the time of the Messenger of Allah (may Allah's peace and blessings be upon him) a man suffered a loss in fruits he had purchased, and his debts increased. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Give him charity." So, the people gave him charity, but that was not enough to repay his debt in full. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to his creditors: "Take what you find, and that is all you may have.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) established the pillars of society upon mercy and solidarity. He used to urge creditors to reduce the debt for the debtor who was afflicted by some calamity that ruined his property, be it fruits, cash, assets, or anything else. Therefore, it became part of the Muslim's attitude to constantly seek to fulfill his Muslim brother's need, especially in times of calamities and misfortunes.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) reports that at the time of the Messenger of Allah (may Allah's peace and blessings be upon him), a man's fruits, which he purchased but had not paid for yet, suffered blight that caused them damage, thereby his debts increased. The Messenger of Allah (may Allah's peace and blessings be upon him) commanded people to give him charity so he can repay his debt. In obedience to the Prophet's command, the Companions (may Allah be pleased with them) gave the man charity; however, what he took from people was not enough to settle his debt because it was huge, and there still remained an unsettled part thereof. The Messenger of Allah (may Allah's peace and blessings be upon him), thus, ordered the creditors - those to whom the debt was owed - to take what they found with him from the remaining fruits that could still be useful in addition to what he got from charity. His saying: "and that is all you may have," i.e., you should not ask for what is left of the debt and what he is not able to repay. It was said: That is all you may have because he is currently bankrupt and should be given respite until it is easy for him to pay it back, as Allah Almighty says: {If the debtor is in hardship, give him respite until it is easy for him to pay [the debt] back.} [Surat al-Baqarah: 280]
The Hadīth denotes that whatever the bankrupt still has, should be taken according to its assessed price. He should not be imprisoned or rebuked; rather, he should be given respite until it is easy for him to pay back, then he could settle his debts.
It also shows the merit of consoling the needy and the indebted, and it encourages the act of giving them charity..

1563

‘Abdullah ibn Abi Qatādah reported: Abu Qatādah went looking for his debtor, who hid from him. Then, when he found him, he (the debtor) said: "I am insolvent." Thereupon he said: "By Allah?" He said: "By Allah." So, he said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'Whoever is pleased to be saved by Allah from the anguish of the Day of Judgment, let him give an insolvent respite or grant him remission.'".

Commentary : Islam is keen on providing treatment for evil human tendencies in transactions, as it is keen on solving disputes between people through tolerance and facilitation in fulfilling financial rights.
In this Hadīth, the Tābi‘i ‘Abdullah ibn Abi Qatādah reports that his father, Abu Qatādah al-Ansāri (may Allah be pleased with him), "went looking for his debtor," and the debtor is the person who owes money to someone else. The debtor hid from Abu Qatādah when he was searching for him, and when Abu Qatādah (may Allah be pleased with him) found him, the debtor said to him: "I am insolvent," and I have no money to repay your debt. So, Abu Qatādah (may Allah be pleased with him) asked him by Allah if he really did not have money, and the debtor swore by Allah that he was telling the truth.
Thereupon, Abu Qatādah (may Allah be pleased with him) informed him that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "'Whoever is pleased," i.e., glad "to be saved by Allah from the anguish of the Day of Judgment," "Karb" (anguish) means distress and poverty, and "the Karb of the Day of Judgment" means: its hardships and horrors. "Let him give the insolvent respite," i.e., postpone or delay the demand for payment for one who failed to repay it on time. "Or grant him remission," i.e., reduce the debt or cancel it, as Allah Almighty says: {If the debtor is in hardship, give him respite until it is easy for him to pay [the debt] back. But if you waive it as charity, that is better for you.} [Surat al-Baqarah: 280]
The Hadīth encourages the act of giving the insolvent person respite or canceling his debt..

1565

Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the selling of a camel's copulation, selling water and land for cultivation. This is what the Prophet (may Allah's peace and blessings be upon him) forbade..

Commentary : There are some natural resources that man cannot dispense with and that are beneficial for all people. If such resources are unavailable, man will perish. Hence, they have been made common among Muslims. Moreover, one may possess what others cannot dispense with, and he may possess something without exerting effort, something that Allah has bestowed upon him, and it could exceed his need, and giving out this surplus is a manifestation of noble morals.
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 the selling of a camel's copulation. In a version by Al-Bukhāri, Ibn Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) forbade the stud fees of a stallion," which is the fee taken for the copulation of a male animal, whether a horse, camel, ram, etc. Its form: When someone gives his stud to someone else who owns females and keeps it with him until the stud mates with the females for a fee in return, or when the owner of the females brings them to the owner of the stud and leaves them with him. The Prophet (may Allah's peace and blessings be upon him) forbade this. It is said that because it is ambiguous and uncertain whether it will be of benefit or not and whether the female will or will not be inseminated, it is presumable and involves uncertainty. Or the prohibition could be interpreted as a way of encouraging noble morals and recommending lending it without a return so animals would reproduce abundantly. This is something that Muslims should be willing to grant each other because it is one type of simple assistance that leads to the dominance of the spirit of cooperation and solidarity among people. In the Hadīth of Anas ibn Mālik (may Allah be pleased with him) in At-Tirmidhi Collection, he reported: The Prophet (may Allah's peace and blessings be upon him) granted a concession in the honorarium, i.e., the Prophet (may Allah's peace and blessings be upon him) permitted the acceptance of a gift given by the female owner as an honorarium, not as a compensation.
He also forbade selling water. It is said: The prohibition is general, as water should not be sold to Muslims given the fact that it is from their life necessities. In another version by Muslim, the prohibition has to do with "selling excess water," which is the water exceeding the need of the well owner, his children, cattle, and crops. In the two Sahīh Collections, 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 withhold excess water to prevent thereby excess herbage," which is the grass. This means: When a man owns a well in the desert and it has water that exceeds his needs and there is grass that has no other source of water except this water, the cattle owner cannot graze it unless they are watered from this well, in this case, it is unlawful for him to withhold this excess water from the cattle and he has to give it out without compensation.
The Prophet (may Allah's peace and blessings be upon him) forbade land for cultivation, i.e., leasing it for cultivation. This is when a man gives his land to someone to cultivate in return for taking a share of his produce. This has many forms, as the Companions used to cultivate the land in return for one-third, one-fourth, or half its fruits during the lifetime of the Prophet (may Allah's peace and blessings be upon him). In the two Sahīh Collections and Musnad of Ahmad Collection - and this is the wording of Ahmad - Hanzhalah ibn Qays reported that Rāfi‘ ibn Khadīj said: "The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing farms. He said: I said: Even if it is in return for gold and silver? He said: No, but he forbade it in return for part of its produce, but in return for gold and silver, there is no harm in it." In a version by Muslim: "As for something known and guaranteed, there is nothing wrong with it." This Hadīth indicates that what the Prophet (may Allah's peace and blessings be upon him) has forbidden was something clearly evil, namely the unfair and unjust Muzāra‘ah (sharecropping). This is why he prohibited it; however, there is nothing wrong with something known and guaranteed in dinar and dirham, as mentioned in the Hadīths and narrations.
The Hadīth encourages the act of giving excess water for free without demanding compensation..

1568

Rāfi‘ ibn Kahdīj reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The price of a sold dog is evil, the earning of a prostitute is evil, and the earning of a cupper is evil.".

Commentary : Allah has made what is good lawful for His slaves and has made unlawful for them whatever is evil from among food, drink, gains, trade, etc. Shariah has also urged Muslims to have self-esteem and to look down on lowly things.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: "The price of a sold dog is evil," i.e., unlawful. This means that the price of selling or buying it or what is earned from that is ill-gotten money because it is prohibited to own or raise dogs except for dogs that are used in guarding livestock or farming. It is said: This is a general ruling, whether it is trained to hunt or untrained, and whether it is permissible to keep it or not. It is also said: The dog used in guarding and hunting is an exception because it is useful, as mentioned in the Sunan At-Tirmidhi Collection from the Hadīth of Abu Hurayrah (may Allah be pleased with him): "Except for the hunting dog." The version of Ad-Dāraqutni reads: "Except for the dog trained to hunt," which is the one accustomed to hunting. It is as if the Prophet (may Allah's peace and blessings be upon him) forbade the price of the dog except for the dog that is permitted to be kept for a certain benefit, or perhaps the prohibition of the dog's price was at the beginning of Islam. Then it was abrogated later, and it became permissible to use it in hunting and, thus became like all the birds of prey in terms of the permissibility of selling it.
Likewise, the money the adulteress takes in return for adultery and for giving herself to a foreign man is unlawful because adultery is unlawful, and the money gained therefrom is unlawful. The Prophet (may Allah's peace and blessings be upon him) called it "dowry" because it takes the form of a dowry, as it is paid in return for being allowed by the woman to have intercourse with her. In the pre-Islamic era of ignorance, they used to force their slave girls to commit adultery and take it as a means of earning money. But Islam criticized this, as Allah Almighty says: {Do not compel your slave girls into prostitution – if they wish to keep chaste – seeking the worldly gains of this life. But if anyone compels them, then Allah, after such a compulsion, is All-Forgiving, Most Merciful.} [Surat an-Nūr: 33]
"And the earnings of a cupper are evil." "Hajjām" (cupper) is the one making Hijāmah (cupping), which means drawing blood from veins and removing the bad blood from the body. Being an evil earning does not mean it is unlawful because the Prophet (may Allah's peace and blessings be upon him) had Hijāmah made for him and he paid the cupper a fee, as mentioned in the Two Sahīh Collections from the Hadīth of Ibn ‘Abbās (may Allah be pleased with him and his father). Had it been unlawful, the Prophet (may Allah's peace and blessings be upon him) would not have given him. So, the Hadīths that forbid the cupper's earnings and clearly state that they are evil are interpreted in the sense of encouraging the act of keeping away from and rising above this means of earning and promoting good morals and noble things. Or perhaps the prohibition was at the beginning of Islam, then it was abrogated. So, when he gave the cupper his fee, this abrogated the previous ruling..

1572

Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) commanded us to kill dogs; even when a woman brought her dog along with her from the desert, we used to kill it. Then, the Prophet (may Allah's peace and blessings be upon him) forbade killing them and said: Restrict yourselves to the pitch-black one that has two spots, for it is a devil..

Commentary : The pure Shariah has regulated the rulings of everything even animals, which include dogs. The Shariah has determined the way of benefiting from them and has clarified the rulings of what is lawful and unlawful regarding them.
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) commanded them to kill all dogs without any exception, to the extent that even when a woman came from the Bādiyah, which is the desert, bringing along her dog that would guard her and accompany her, we used to kill it in response to the Prophet's command. Afterwards, the Prophet (may Allah's peace and blessings be upon him) forbade killing dogs except for the pitch-black dog, the one that is totally black, "that has two spots," i.e., the two white spots above his eyes, as this dog is to be killed. His saying: "For it is a devil", means either in the true sense of the word for being pure harm that is void of any benefit or it is far from being beneficial and close to being harmful and detrimental, which is the case with the devil. So, this is a simile where the black dog is likened to the devil given its malice and because the black dog is the worst of dogs, the least in benefit, the most harmful, and the most mordacious.
It was authentically reported in other Hadīths that the Prophet (may Allah's peace and blessings be upon him) forbade killing dogs except for the mordacious dog that hurts people, which should be killed, as mentioned in the Hadīth of ‘Ā’ishah (may Allah be pleased with her) in the two Sahīh Collections: "Five animals are all vicious and harmful and are to be killed inside the Sacred Precincts: the crow, the kite, the scorpion, the mouse, and the mordacious dog."
In this Hadīth and similar ones, there is a prohibition of killing dogs, apart from those excluded, which are kept for benefiting from them in guarding, hunting, etc. It is said: Rather, he commanded killing them at first because people were so accustomed to having them, and dogs used to share with them their utensils. So, he wanted to wean them off that and, thus, gave the command of killing. However, when the idea of their filthiness and keeping them away became firmly established in themselves, he forbade this. Such a prohibition abrogated that command. So, the Prophet (may Allah's peace and blessings be upon him) forbade killing all dogs, even jet-black dogs, except for the harmful and aggressive ones..

1578

Abu Sa‘īd al-Khudri reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) delivering a sermon in Madīnah saying: "O People, Allah Almighty is alluding to intoxicants, and perhaps Allah will send down a ruling regarding it. So, whoever has some of it, let him sell it and benefit from it." He said: Only a short while after that, the Prophet (may Allah's peace and blessings be upon him) said: "Verily, Allah Almighty has forbidden intoxicants. Whoever knew this verse and had some of it, let him neither drink it nor sell it." He said: The people received this (prohibition) and came out into the street of Madīnah with what they had and poured it all out..

Commentary : Advising common people regarding their religious and worldly affairs is necessary, and the Prophet (may Allah's peace and blessings be upon him) was the keenest on offering his Ummah advice on their religious and worldly affairs.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) reports: When the Prophet (may Allah's peace and blessings be upon him) felt that intoxicants would be prohibited - as it was lawful at first - he advised them to hasten to benefit from it. He addressed his Companions (may Allah be pleased with them) in a sermon that he delivered in Madīnah saying: "O People, Allah Almighty is alluding to intoxicants," i.e., He is mentioning it without prohibiting it or making it unlawful, in reference to the verse in which Allah Almighty says: {They ask you about intoxicants and gambling. Say, “In both, there is a great sin, and some benefits for people, but their sin is far greater than their benefit.”} [Surat al-Baqarah: 219] And His saying: {O you who believe, do not approach the prayer while you are intoxicated until you know what you are saying.} [Surat an-Nisā’: 43] The two verses include a reference and a hint that intoxicants will be inevitably prohibited. Hence, as a word of advice, the Prophet (may Allah's peace and blessings be upon him) ordered his Companions that whoever had something of such intoxicants should either sell it or benefit from it before it is completely prohibited in such a way that would make it impermissible to either sell it or benefit from it. This is because some of them used to work and trade in intoxicants and others used to keep and store them. The Prophet (may Allah's peace and blessings be upon him) wanted to protect their properties, and only a short while after the Prophet's advice, Allah revealed the prohibition of intoxicants in His Book saying: {O you who believe, intoxicants, gambling, [sacrificing on] stone alters, and divining arrows are of Satan’s evil work; therefore, avoid such [evil], so that you may be successful.} [Surat al-Mā’idah: 90] When it was revealed, the Prophet (may Allah's peace and blessings be upon him) informed them that whoever learned about this verse must "neither drink it nor sell it." So, all those who had something of the intoxicants poured it all out in the streets of Madīnah.
The Companions (may Allah be pleased with them) understood from the Prophet's prohibition of its drinking and selling that it must not also be used in any aspect. Hence, they hastened to pour it out and ruin it. Had it contained any permissible benefit, the Prophet (may Allah's peace and blessings be upon him) would have called attention to it.
The Hadīth indicates how the ruler should take care of his Ummah's interests, prepare people, and gradually issue rulings, especially concerning matters that are deeply rooted in the society.
It also shows how a true believer hastens to respond to Allah's command..

1579

‘Abdur-Rahmān ibn Wa‘lah as-Saba’i (from the people of Egypt) reported: That he asked ‘Abdullah ibn ‘Abbās about what is squeezed from grapes. Ibn ‘Abbas (may Allah be pleased with him and his father) said: A man gave the Messenger of Allah (may Allah's peace and blessings be upon him) a waterskin of wine as a gift. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: Did you know that Allah has forbidden it? He said: No. He, then, whispered to another man, so the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: What did you whisper to him? He said: I ordered him to sell it. He said: The One Who has forbidden drinking it has forbidden selling it. He said: So, he opened the waterskin and poured out what was in it..

Commentary : Khamr (intoxicants) is the mother of all evils and its harm is far greater than its benefit. A Muslim must by no means drink it. The Shariah has forbidden all forms of Khamr and all forms of benefiting from it.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn Wa‘lah narrates that he asked ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) about the ruling on the drink extracted from grapes; he was apparently asking about the Khamr derived from grapes. ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) informed him that a man gave the Prophet (may Allah's peace and blessings be upon him) "a waterskin of wine" as a gift. "Rāwiyah" (waterskin): a container made of skin. Thereupon, the Prophet (may Allah's peace and blessings be upon him) asked him: Did you know that Allah Almighty has forbidden it? Perhaps the question was intended to find out about his stance, for if he knew about its prohibition, he would object upon him for giving it as a gift, holding and carrying it, and he would be subject to discretionary punishment. However, when he informed him that he did not know about it, he excused him. It is possible that the man was among those outside Madīnah before the ruling of its prohibition spread. So, the man negated having any knowledge about its prohibition and its unlawfulness. This man whispered secretly to another man beside him without letting the Prophet (may Allah's peace and blessings be upon him) hear him. The Prophet (may Allah's peace and blessings be upon him), thus, asked him: "What did you whisper to him?" The Prophet (may Allah's peace and blessings be upon him) asked him about what he whispered only because he probably thought that his words to the other man had to do with this wine, so he wanted to clarify to him the comprehensiveness of the ruling of Khamr and how the prohibition is not just about drinking it as will be clarified later. The man answered the Prophet (may Allah's peace and blessings be upon him) saying: "I ordered him to sell it." In a version by Ahmad: "The man went to his servant and said: Go and sell it," whereupon, he (may Allah's peace and blessings be upon him) said: "The One Who has forbidden drinking it has forbidden selling it," so selling it is just as prohibited as drinking it. His saying: "The One," is an indirect reference to the name of Allah Almighty, as if he said: Allah has forbidden drinking it and has forbidden selling it. It could also mean: What required the prohibition of drinking it required the prohibition of selling it, since it could only be wanted for drinking, so, if drinking is forbidden, then the sale is impermissible as it is deemed to be consumption of property wrongfully. So, the man opened the Mazādah - which is the waterskin - and poured out what was in it and got rid of it.
What is apparent from the reporting of Ibn ‘Abbās (may Allah be pleased with him and his father) is that this Hadīth is an answer to the question of ‘Abdur-Rahmān ibn Wa‘lah is to make it clear that the prohibition is relevant to whatever is considered Khamr, is intoxicating, and causes one to lose control of his mental faculties, whether it is made from grapes or other things.
The Hadīth highlights the Prophet's good approach of teaching.
It points out the prohibition of selling intoxicants.
It indicates that whoever presents something unlawful as a gift, his gift must not be accepted.
It signifies that whoever commits a sin without knowing about its prohibition incurs no sin and must not be subject to discretionary punishment..

1585

‘Uthmān ibn ‘Affān reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell a dinar for two dinars or a dirham for two dirhams..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba has various types, all of which are prohibited. Riba al-Fadl (usury of surplus) is one type and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams, which have been prohibited by the Prophet (may Allah's peace and blessings be upon him) in this Hadīth.
An example of this is selling new gold or silver coins for those that weigh more, thus, taking in return for every one coin two old gold or silver coins. The Shariah states that such a sale is not to be concluded unless they are both alike and equal in weight, regardless of the quality or the inferiority, and on condition that the two currencies are present during the sale transaction and are exchanged hand to hand. So, equality and exchange during the contract session are conditions when selling an item for another item of the same type. However, if the type varies and the cause remains - like selling gold for silver - equality is no longer required, but exchange during the contract session is still a condition, as the Prophet (may Allah's peace and blessings be upon him) said in Sahīh Muslim Collection: "If these classes differ, sell as you wish as long as payment is made hand to hand."
The Hadīth indicates the prohibition of Riba al-Fadl (usury of surplus)..

1586

Mālik ibn Aws ibn al-Hadathān reported: I came saying: "Who will exchange the dirhams?" Talhah ibn ‘Ubaydullah, who was with ‘Umar ibn al-Khattāb, said: "Show us your gold, then come to us when our servant comes to give you your silver." Thereupon, ‘Umar ibn al-Khattāb said: "No, by Allah, you must either give him his silver (now) or give him back his gold, for the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Silver for gold is Riba (usury) unless they are exchanged on the spot; wheat for wheat is Riba unless they are exchanged on the spot; barley for barley is Riba unless they are exchanged on the spot; and dried dates for dried dates is Riba unless they are exchanged on the spot.'".

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the revealed laws.
In this Hadīth, Mālik ibn Aws ibn al-Hadathān (may Allah be pleased with him) reports that he came to a gathering and ‘Umar ibn al-Khattāb (may Allah be pleased with him) was among them. Mālik was saying: "Who will exchange the dirhams?" i.e., Who will buy the golden dinars that I have with silver dirhams, as Mālik ibn Aws ibn al-Hadathān had one hundred dinars - as mentioned in the version of Al-Bukhāri - which he wanted to exchange for dirhams. Talhah ibn ‘Ubaydullah - who was in this gathering with ‘Umar ibn al-Khattāb (may Allah be pleased with him) - said: "Show us your gold," i.e., give us your dinars to see them, "then come to us" later on "when our servant comes, we will give you your silver," i.e., the silver dirhams. On hearing this, ‘Umar ibn al-Khattāb (may Allah be pleased with him) said: "No," which indicates his refusal of this kind of transaction. Then, ‘Umar (may Allah be pleased with him) swore that he should give him the silver he wanted to buy on the spot, or he should give him back the gold that he took from him. He explained that by quoting the statement of the Messenger of Allah (may Allah's peace and blessings be upon him): "Silver for gold is Riba," i.e., selling silver for gold is Riba (usury) in all cases "unless they are exchanged on the spot," i.e., except in the case of physical presence and the immediate exchange of items hand to hand. Likewise, selling "Burr" - which is wheat - for Burr, selling barley for barley, and selling dried dates for dried dates all constitute Riba in all cases except in the case of physical presence and the immediate exchange of items hand to hand.
The Hadīth denotes the prohibition of the Nasī’ah Riba (usury of deferred payment).
It also encourages the act of forbidding evil for whoever has the ability to do so.
It points out that the evidence should be mentioned when forbidding evil.
It also shows that some knowledge may not be known to an old man until someone else reminds him of it..

1587

Abu Qilābah reported: I was in the Levant in a circle and Muslim ibn Yasār was there. There came Abu al-Ash‘ath. He said: They said: Abu al-Ash‘ath, Abu al-Ash‘ath. So, he sat down. I said to him: Narrate to our brother the Hadīth of ‘Ubādah ibn as-Sāmit. He said: Yes. We set out on an expedition while Mu‘āwiyah was the leader of the people, and we gained a lot of spoils. There were silver utensils among such spoils, so Mu‘āwiyah ordered a man to sell them for the people's payments. The people hastened to that. On hearing about it, 'Ubādah ibn as-Sāmit stood up and said: Verily, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dry dates for dry dates, and salt for salt except equal for equal and like for like. So, whoever made or accepted an addition has committed Riba (usury). Thereupon, the people returned what they had taken. On hearing about it, Mu‘āwiyah stood up and delivered a sermon saying: What is the matter with some men narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) Hadīths that we had not heard from him although we saw and accompanied him?! Thereupon, ‘Ubādah ibn as-Sāmit stood up and repeated the story, then said: We will surely narrate what he heard from the Messenger of Allah (may Allah's peace and blessings be upon him) even if Mu‘āwiyah disliked this, or he said, Even if it is against his will. I do not mind if I do not accompany him in his troops on a black night..

Commentary : The Companions (may Allah be pleased with them) used to advise one another in all states. They used to convey the Shariah-related commands and prohibitions without showing favoritism to or fear of a ruler or a caliph, and they would all comply with the truth.
In this Hadīth, the Tābi‘i Abu Qilābah ‘Abdullah ibn Zayd reports that he was in the Levant - which is currently Syria, Jordan, Palestine, and Lebanon - and was sitting in a circle that was attended by the Tābi‘i Muslim ibn Yasār. They were probably holding a gathering of knowledge. Then, Abu al-Ash‘ath Sharāhīl ibn Ādah came and sat with them. Abu Qilābah said to him: "Narrate to our brother" referring to Muslim ibn Yasār. Abu al-Ash‘ath responded to him and narrated to him the Hadīth of the Companion ‘Ubādah ibn as-Sāmit (may Allah be pleased with him) and reported that they fought a battle, led by Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him and his father), and the Muslims gained a lot of spoils. "Ghanīmah" (spoils): it is everything Muslims take from the disbelievers' properties after overpowering and conquering them. There were silver utensils among the spoils, so Mu‘āwiyah (may Allah be pleased with him) commanded a man to sell them in dirhams as a deferred payment from the people's payments. "U'tiyāt" (payments) is the plural of "u'tiyah", and it refers here to what the country gives the soldiers as a regular payment monthly or annually. This means: He ordered these silver utensils to be sold in dirhams as a deferred payment until the buyers received their salaries. So, people from the army havetened to buy these utensils in return for deferred dirhams until it was time for them to receive their wages. ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), who was present in the army, learned about this, so he stood up and delivered a sermon saying: Verily, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dry dates for dry dates, and salt for salt except equal for equal and like for like, i.e., The Prophet (may Allah's peace and blessings be upon him) forbade selling these similar types in all cases unless they are like for like, i.e., equal in weight, and are visible, and present not absent, as mentioned in the two Sahīh Collections: "Do not sell available money for something absent."
The one who gives excess and the one who asks for it each of them has committed the prohibited Riba (usury), and both are equally sinful.
On hearing this, the people returned the utensils they had taken to the man who had sold them to them. When Mu‘āwiyah (may Allah be pleased with him and his father) heard about the Hadīth that was narrated by ‘Ubādah, he stood up and delivered a sermon saying: "What is the matter with some men?" alluding to what 'Ubādah (may Allah be pleased with him) had said, "narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) Hadīths that we had not heard from him although we saw" him, i.e., we used to be in his presence and accompany him in his journeys. It seems that Mu‘āwiyah (may Allah be pleased with him) neither heard nor knew about this Hadīth, as was the case with others who did not know about it initially. The fact that he (may Allah be pleased with him) did not hear it does not serve as proof. Thereupon, Ubādah ibn as-Sāmit (may Allah be pleased with him) stood up when Mu‘āwiyah criticized him, and repeated the Hadīth once again and said: "We will surely narrate," i.e., we will surely tell people "what he heard from the Messenger of Allah (may Allah's peace and blessings be upon him) even if Mu‘āwiyah disliked it," referring to Mu‘āwiyah ibn Abi Sufyān, the army leader, or he said: "Even if it is against his will," i.e., even if he is disgraced and stuck to dust. Then, he said: "I do not mind if I do not accompany him," i.e., I do not care about not accompanying him, and I do not want to be employed among his soldiers, and I want to part with him on a black night, i.e., dark and moonless.
The Hadīth signifies the keenness to convey the Sunnah acts and spread knowledge even if it is against the will of anyone.
It highlights the prohibition of Riba.
It stresses that the truth should be declared even if the one to whom it is declared is senior..

1588

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Gold for gold, weight for weight, like for like; and silver for silver, weight for weight, like for like. Whoever gives or takes more is engaged in Riba (usury)..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba has various types, all of which are prohibited. Riba al-Fadl (usury of surplus) is one type of it; it means selling an item that is subject to Riba rulings for another of the same kind with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams. Hence, the Prophet (may Allah's peace and blessings be upon him) ordered us in this Hadīth to sell gold for gold - whether in the form of gold dinars or others - weight for weight and like for like without addition or reduction, so, both should be similar in weight and equal. Likewise, silver is to be sold for silver - whether in the form of silver dirhams or others - weight for weight and like for like without addition or reduction, so both should be equal in weight. Whoever gives more or takes more has committed unlawful Riba.
Other versions have clarified that if the types vary, then selling with a surplus is permissible; however, the sale should not be for a deferred payment; rather, it should be immediate, as the Prophet (may Allah's peace and blessings be upon him) said in the two Sahīh Collections - and this is the wording of Al-Bukhāri -: "And sell gold for silver and silver for gold as you wish." In Sahīh Muslim Collection: "If these classes differ, sell as you wish as long as payment is made hand to hand."
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It stresses the prohibition of all transactions that entail harm to people in terms of their properties and relations..

1591

Hanash reported: We were along with Fadālah ibn' Ubayd on an expedition. A necklace made of gold, silver and jewels fell to my and my friends' lot. I wanted to buy it, so I asked Fadālah ibn' Ubayd, at which point he said: Separate its gold and place it in one pan and place your gold in the other pan and do not receive but like for like, as I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: Whoever believes in Allah and the Last Day should not take but like for like..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba; it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams.
In this Hadīth, the Tābi‘i Hanash as-San‘āni narrates that they were with the Companion Fadālah ibn ‘Ubayd (may Allah be pleased with him) on an expedition. A necklace, a piece of women's jewelry worn around the neck, from the spoils fell to his lot along with a group of his companions and it had gold, silver, and jewels like pearls and the like. Hanash wanted to buy it all and take his companions' share, so he asked Fadālah ibn' Ubayd (may Allah be pleased with him) about the ruling and manner of buying it along with everything in it. Thereupon, Fadālah (may Allah be pleased with him) ordered him to remove and separate its gold and place it in a balance pan - where the weighed item is put - and to put his gold on the opposite pan so there would be equality between the two amounts of gold without any surplus, and this could not be known except by separating it from the jewels. Then, he should not take of its gold except for like of his own gold that he deemed a payment for it so that he would not give or take any extra and, thus, engage in unlawful Riba. Likewise, the silver in it should be sold for an equal weight, and other jewels should be sold at their price for cash. He then justified this by saying that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever believes in Allah" Who created him and has full faith in Him "and the Last Day", which is the Day of Judgment to which he will return and on which he will receive recompense for his deeds, should not buy gold or silver except like for like in terms of weight without any addition or surplus.
The Hadīth emphasizes the prohibition of Riba, as it linked its prohibition to belief in Allah and the Last Day..

Book of Hadith