Abu Dawud

Benefits and Issues:
Marriage to a virgin girl is more desirable, and playfulness and amusement are naturally and generally much more prevalent between a virgin husband and wife.
In contrast to a widow, this practice is very beneficial for psychological health.
It is also understood from this that amusement and playfulness between husband and wife are permissible and a right.
However, due to some other reasons, marrying a widow is also a source of virtue.
As the practice of the Noble Prophet (sallallahu alayhi wa sallam) bears witness to this.

Hadith Commentary:
The chapter heading is derived from the fact that Jabir (radi Allahu anhu) sought permission before parting from the Prophet (sallallahu alayhi wa sallam).
This hadith has appeared in several places, and the Imam (rahimahullah) has deduced many rulings from it.

Hadith Commentary:
➊
It has been deduced from the aforementioned verse that no one is permitted to leave the army without seeking permission from the leader (amir), especially if the amir has assigned someone a duty. Then, if a need arises for him, it is necessary to seek permission.
According to this hadith, Jabir (radi Allahu anhu) sought permission from the Messenger of Allah (sallallahu alayhi wa sallam) due to an "emergency need."
Upon receiving permission from the Messenger of Allah (sallallahu alayhi wa sallam), he quickly returned home.

➋
It should be noted that the house of Jabir (radi Allahu anhu) was located in ‘Awali Madinah, three miles from Madinah Tayyibah.
His family resided there, who belonged to the Banu Salamah tribe.
Jabir (radi Allahu anhu) reached there before the others, and afterwards, the next morning, he came to Masjid Nabawi and handed over the camel to the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
It is understood that much deliberation is necessary when selecting a woman for marriage.
To become infatuated with a woman merely by seeing her outward beauty is not an act of wisdom.
Allah Ta'ala granted great blessings to Hazrat Jabir radi Allahu anhu through his supplication.
All his debts were paid off, he always remained happy, and he was always favored in the sight of the Messenger of Allah sallallahu alayhi wa sallam.

Hadith Commentary:
(1)
Since younger sisters are like children, the relevance to the chapter heading is apparent.
(2)
Although it is not among the wife's obligations to look after the husband's children, morally a woman should do so.
Ibn Battal has said that assisting the husband in matters concerning his children is not obligatory upon the wife; however, it is certainly a moral matter and the habit of righteous women.
(Fath al-Bari: 9/636)
(3)
This hadith also shows that one should think carefully when choosing a woman for marriage; to become infatuated with a woman merely due to her outward beauty is not wise.
And Allah knows best.

Hadith Commentary:
It is established that conducting transactions on credit is also permissible, with the condition that the amount is paid at the time of the agreed-upon promise.

Hadith Commentary:
The translation of the chapter heading is derived from the fact that the Prophet (sallallahu alayhi wa sallam) did not explicitly tell Bilal (radi Allahu anhu) to give that much extra.
However, Bilal (radi Allahu anhu), according to his own judgment and the custom of the time, gave a piece of gold (a qirat) that was slightly more.
Some have translated the words "falam yakun al-qirat yufariqu jurab Jabir ibn Abdillah" as meaning that it remained in the sheath of his sword.
In the narration of Imam Muslim, it is further mentioned that when, during the days of Harrah, the people of Syria, sent by Yazid, revolted against Madinah Munawwarah, they snatched this gold from Jabir (radi Allahu anhu).
From the action of Jabir (radi Allahu anhu), it is also established that if someone keeps a gift from a respected elder or any genuine historical memento in their possession for historical reasons, there is no sin in it.
From this hadith, the explanation of the Qur’anic verse:
﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ﴾
is also understood, that the Messenger of Allah (sallallahu alayhi wa sallam) could not bear to see even the slightest discomfort of any Muslim.
When he saw Jabir (radi Allahu anhu) feeling troubled because of his weak camel, he himself sensed it.
And when he struck the camel with his stick, mentioning the name of Allah, the camel became swift, and to further console Jabir (radi Allahu anhu), he also bought it from him.
And he granted him permission to ride it until they reached Madinah.
He also spoke to Jabir (radi Allahu anhu) about his marriage.
It is thus known that such conversation is not blameworthy.
Regarding Jabir (radi Allahu anhu), it is also evident how the education and training of Muhammad (sallallahu alayhi wa sallam) elevated his character, such that, solely for the service of his sisters, he preferred to marry a widow and did not choose a virgin, even though the natural inclination of most young men is otherwise.
The correspondence between the hadith and the chapter heading has already been explained above.
This hadith is also found in greater detail in Sahih Muslim, Book of Transactions, upon which Allamah Nawawi (rahimahullah) says:
“In it is the hadith of Jabir, which is a well-known hadith. Ahmad and those who agree with him used it as evidence for the permissibility of selling a riding animal and the seller stipulating for himself the right to ride it.”
That is, Imam Ahmad (rahimahullah) and his followers have taken this hadith as proof that it is permissible to sell an animal and for the seller to stipulate the condition of riding it for a certain time.
Imam Malik (rahimahullah) says that this permissibility is when the distance is short.
And this hadith is to be understood in that sense.
Regarding this same hadith of Jabir, Allamah Nawawi (rahimahullah) says elsewhere:
“And know that in this hadith of Jabir there are many benefits. The first of them:
➊ This manifest miracle of the Messenger of Allah (sallallahu alayhi wa sallam) in the revival and swiftness of Jabir’s camel after its exhaustion.
➋ The permissibility of requesting a sale from someone who has not offered his goods for sale.
➌ The permissibility of bargaining in a sale, and its explanation has preceded.
➍ The recommendation for a senior person to ask his companions about their conditions and to advise them regarding their interests.
➎ The recommendation of marrying a virgin.
➏ The recommendation of playfulness between spouses.
➐ The virtue of Jabir in that he gave up his own share in marrying a virgin and chose the benefit of his sisters by marrying a widow who would look after their interests.
➑ The recommendation of beginning with the mosque and performing two units of prayer therein upon returning from travel.
➒ The recommendation of guiding others to good.
➓ The recommendation of tipping the scales in favor of the recipient when giving payment.
⓫ That the fee for weighing the price is upon the seller.
⓬ Seeking blessing (tabarruk) from the relics of the righteous, due to his statement: ‘It did not leave him, the extra given by the Messenger of Allah (sallallahu alayhi wa sallam).’
⓭ The permissibility of some of the army returning ahead of the rest with the permission of the commander.
⓮ The permissibility of deputizing (wakalah) in fulfilling rights and similar matters.
And there are other benefits as have preceded. And Allah knows best.” (Nawawi)
That is, this hadith contains many benefits. One is the manifest prophetic miracle that the Messenger of Allah (sallallahu alayhi wa sallam), by Allah’s grace, made the tired camel lively and energetic, and it began to walk briskly.
Secondly, it is established that even if a person does not wish to sell his goods, it is permissible to ask him to sell, and there is no fault in this.
Jabir (radi Allahu anhu) did not want to sell the camel, but the Prophet (sallallahu alayhi wa sallam) himself asked him to sell it.
Thirdly, the permissibility of stipulating a condition in a sale is also established.
Fourthly, it is established that a senior person may inquire about the domestic affairs of his companions and, as appropriate, advise them for their benefit.
Fifthly, the recommendation of marrying a virgin is established.
Sixthly, the permissibility of playfulness between husband and wife is established.
Seventhly, the virtue of Jabir (radi Allahu anhu) is also established, in that he chose a widow for marriage for the benefit of his sisters.
Eighthly, it is established that upon returning from travel, it is recommended to first go to the mosque and perform two units of prayer in gratitude.
Ninthly, it is established that encouraging others to do good deeds is also recommended.
Tenthly, it is established that when fulfilling a right, it is recommended to tip the scales in favor of the recipient (or, in the case of cash, to give a little extra).
Eleventhly, it is established that the fee for weighing is upon the seller.
Twelfthly, it is established that keeping the relics of the righteous as a means of seeking blessing (tabarruk) is permissible, as Jabir (radi Allahu anhu) kept the extra gold given by the Messenger of Allah (sallallahu alayhi wa sallam) for a long time, in accordance with his command.
Thirteenthly, it is also established that some of the Muslim army may be sent ahead with the permission of the commander.
Fourteenthly, the permissibility of deputizing (wakalah) in the fulfillment of rights is established, and there are other matters that have already been mentioned.
Keeping the relics of the righteous as a means of seeking blessing (tabarruk) is a delicate matter. First, it is necessary that they are truly and authentically relics of the righteous, as Jabir (radi Allahu anhu) certainly knew that this qirat was given to him by the Prophet (sallallahu alayhi wa sallam) himself as an extra out of generosity. Such complete certainty is necessary; otherwise, attributing unverified items to the righteous and keeping them as tabarruk can become a lie and a fabrication.
It has often been observed that people have preserved some hair and attributed it to the Prophet (sallallahu alayhi wa sallam).
Then, seeking blessing from such items has entered into the bounds of shirk (polytheism).
Attributing such doubtful things to the Prophet (sallallahu alayhi wa sallam) is a great responsibility.
If they are contrary to reality, those who make such attributions become living inhabitants of Hell.
Because the Prophet (sallallahu alayhi wa sallam) has described those who fabricate such things as living inhabitants of Hell. Otherwise, if such a thing is authentically established by history, then kissing it, bowing before it, making vows and offerings upon it, or exceeding the limits of moderation in its veneration—all these actions can lead a Muslim into the grave sin of shirk.
Jabir (radi Allahu anhu) undoubtedly kept it as a historical memento.
But it is not established that he kissed it, licked it, considered it worthy of vows and offerings, placed flowers upon it, or used it as a means (wasilah).
None of these actions are at all established from Jabir (radi Allahu anhu), so great caution is required in this matter.
Shirk is an extremely heinous sin and so subtle that many who claim piety, by committing acts of shirk, become deserving of eternal Hellfire in the sight of Allah.
May Allah protect every Muslim from every kind of shirk, whether hidden or apparent, minor or major. Ameen.
Thumma ameen.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) did not explicitly tell Bilal (radi Allahu anhu) to give that much extra, but Bilal (radi Allahu anhu), according to his own judgment and the custom of the time, gave one qirat more in gold.
From this, it is understood that what is commonly recognized among people holds a status similar to that of something explicitly stated.
Similarly, if someone is instructed to give charity to another, then if he gives according to the custom and recognition of the people, it is permissible. If he gives more than the customary amount, it depends on the owner's consent.
If the owner is pleased, it is valid; otherwise, he has the right to reclaim the excess amount.

(2)
It is established from the action of Jabir (radi Allahu anhu) that if someone keeps a gift from a respected elder or a genuine memento in his possession for historical reasons, it is permissible.
And Allah knows best.

Hadith Commentary:

Jabir (radi Allahu anhu) had brought the Messenger of Allah (sallallahu alayhi wa sallam) with the thought that, upon seeing you, the creditor might waive some of the debt. However, the result was the opposite.

The creditor thought that the Messenger of Allah (sallallahu alayhi wa sallam) was showing special favor to Jabir (radi Allahu anhu).

If the wealth left by Jabir’s (radi Allahu anhu) father was not sufficient, then the Messenger of Allah (sallallahu alayhi wa sallam) himself would pay the remaining debt from his own resources.

Therefore, the creditor began to demand repayment even more strictly, but Allah accepted His Messenger’s (sallallahu alayhi wa sallam) supplication and there was abundant blessing in the wealth.

Hadith Commentary:
➊
The previous title was for an additional benefit.
The main title is the same as the one that has been continuing from before.
The purpose here is to narrate the events of the Battle of Uhud.
➋
In the mentioned hadith as well, the martyrdom of the honorable father of Jabir radi Allahu anhu, Abdullah radi Allahu anhu, is described, which occurred in the Battle of Uhud.
At the time when he was martyred, Jabir radi Allahu anhu was his only son.
All the business affairs were entrusted to him.
When the heavy burden of nine sisters fell upon his weak shoulders, he remained very distressed.
There was also a great deal of debt upon his father, as is mentioned in other ahadith.
In such circumstances, he married a widow so that she could look after his sisters and manage the household affairs.
Indeed, in such situations, a widow and experienced woman is better than a young unmarried girl; furthermore, the Messenger of Allah sallallahu alayhi wa sallam himself approved of this, as is mentioned at the end of the hadith.
And Allah knows best.

Hadith Commentary:
The vastness of the knowledge of Imam Bukhari rahimahullah can be gauged from the fact that he had memorized numerous chains of transmission for a single hadith.
The purpose of mentioning all these narrations is that in most of them, the condition regarding the riding animal is mentioned, from which it is understood, as indicated by the chapter heading, that stipulating such a condition in a sale is permissible.
After Imam Bukhari rahimahullah, the rank of our Shaykh, Hafiz Ibn Hajar rahimahullah, comes.
Perhaps there is no book of hadith that has not passed before his eyes, and Sahih Bukhari was as familiar to him as Surah Al-Hamd.
O Allah! Grant us the opportunity to visit Imam Bukhari, Ibn Taymiyyah, and Hafiz Ibn Hajar in the realm of Barzakh, and count the humble Muhammad Dawood Raz among the servants of these great personalities.
Ameen.

Hadith Commentary:
(1)
When a seller sells something and stipulates a condition to ride it for a short period, there is a difference of opinion regarding its permissibility.
Imam al-Bukhari rahimahullah considers it permissible.
Imam Ahmad ibn Hanbal rahimahullah also holds the same position, whereas some scholars declare this type of sale impermissible because the Messenger of Allah sallallahu alayhi wa sallam forbade making exceptions in sales, and he also forbade sale with a condition, and both matters are present here. However, the correct view is that such a sale is permissible, as is explicitly mentioned in the hadith of Jabir radi Allahu anhu, that when he sold his camel, he made an exception to ride it until he reached Madinah.
Jabir radi Allahu anhu says:
I sold it for one uqiyyah, and I stipulated the condition that I would ride it until I reached my home.
(Sahih al-Bukhari, al-Jihad wal-Siyar, Hadith: 2406)
The hadith regarding the prohibition of making exceptions is as follows:
It is narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam forbade making exceptions at the time of sale, except if its amount is specified.
(Sahih Muslim, al-Buyu', Hadith: 3913(1536))
In the incident of Jabir radi Allahu anhu, the exception was also for a known thing, therefore it is not prohibited. However, making an exception for an unknown thing is prohibited.
This renders the sale invalid (fasid), because due to ignorance, such a sale involves deception.
As for the hadith in which sale and condition are prohibited, its chain of narration contains weakness, and it is also open to interpretation.
(Fath al-Bari: 5/386)
(2)
From this hadith, one can gauge the vastness of Imam al-Bukhari rahimahullah's knowledge, as he remembered so many different chains for each hadith.
(3)
According to our inclination, if a condition is stipulated for a known thing in a sale, or an exception is made for it, then it is permissible, and it does not affect the permissibility of the sale.
And Allah knows best.

Hadith Commentary:
Marriage to a widow is also permissible; this is the correspondence between the chapter and the hadith, although marrying a virgin is better.
In India, previously among Muslims as well, marriage to widows was considered objectionable, but Hazrat Mawlana Shah Ismail Shaheed rahimahullah waged a struggle against this evil custom and practically brought it to an end.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established the permissibility of marrying a previously married woman (thayyib). However, it is proven from the Messenger of Allah sallallahu alayhi wa sallam that he preferred marrying virgins (bikr), as is evident from the final words of the hadith. Yet, if there is a religious benefit, then marrying a widow is preferable, as can be understood from the other wording of the narration reported from Jabir ibn Abdullah radi Allahu anhuma.

When the Messenger of Allah sallallahu alayhi wa sallam inquired, he (Jabir) said:
O Messenger of Allah! I have six or seven sisters. If I had married a virgin like them, how would their upbringing have been managed? I therefore chose a previously married woman so that she could instruct them in household matters, and only an experienced woman can fulfill this task.

After this explanation from Jabir radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam praised his action.

(2)
It should be noted that in the Indian subcontinent, initially among Muslims, marrying widows was considered objectionable. Shah Ismail Shaheed rahimahullah waged a struggle against this evil custom and practically abolished it.

Wallahu al-musta‘an.

Hadith Commentary:

Other people have said that by "al-kayyis al-kayyis" is meant: engage in intercourse abundantly.

Jabir says that when I reached my home, I told my wife that the Messenger of Allah (sallallahu alayhi wa sallam) has given this command.

She said: Gladly, fulfill the command of the Messenger of Allah (sallallahu alayhi wa sallam).

Thus, I engaged in intercourse with her the entire night.

This directive was an indication towards this very matter: to have intercourse and to intend seeking offspring.

This is the correspondence between the chapter and the hadith.

Hadith Commentary:
In this hadith, entering at night refers to the time of ‘Isha (night prayer), so that this hadith does not conflict with earlier ahadith in which coming home at night was prohibited. However, if the wife is informed, then it is permissible to come home during any part of the night.

Hadith Commentary:
In another hadith, there is an apparent contradiction, where it is stated that a man should not enter his house at night upon returning from a journey. However, that narration is interpreted as applying to situations where the household is not informed of his arrival during the day. In this case, the women had already been informed of the arrival during the day, so the Prophet (sallallahu alayhi wa sallam) said: "Wait a little before entering, so that the women may adorn themselves."

Hadith Commentary:
(1)
By interpreting "laylan" as referring to 'Isha (night prayer), Imam Bukhari rahimahullah has apparently reconciled two seemingly contradictory narrations; that is, going home at night refers to its early part, and where there is prohibition, it refers to the middle or latter part of the night.
(2)
In any case, if a woman's husband has stayed out late, when she learns of her husband's arrival, she should not neglect her adornment in any way.
She should remove her pubic hair so that her husband does not feel any aversion from any aspect.
And Allah knows best.

Hadith Commentary:
Foresight is needed more than emotions even in marriage.
The incident of Jabir radi Allahu anhu is sufficient as a lesson and admonition.
May Allah grant every Muslim the ability to understand.
Raising one’s sisters is also a great act of good fortune.
May Allah grant every young person such ability. Ameen.

Hadith Commentary:
In the supplication for blessing at the time of marriage, there is an indication that marriage should be a source of blessing for both parties.
Blessing should encompass sustenance, children, and household affairs.
In marriage, farsightedness is needed more than emotions, as is evident from the incident of Jabir radi Allahu anhu, who sacrificed his own emotions for the sake of raising his sisters.
This is why the Messenger of Allah sallallahu alayhi wa sallam, while giving him a comprehensive supplication for blessing, said:
"Barakallahu 'alayk" (May Allah bless you), whereas the supplication given to Abdur Rahman radi Allahu anhu pertains only to blessing in relation to the wife:
"Barakallahu lak" (May Allah bless you) (Fath al-Bari: 11/228).

Hadith Commentary:
From the Prophet’s Mosque (Masjid Nabawi) to the marketplace, the ground was paved with stones.
This is what is referred to as "balaat."
It is this very place where tying the camel is mentioned, and the door has also been analogized to it.
Hafiz has said that in another chain of this hadith, the door of the mosque is also mentioned.
Imam Bukhari has alluded to this as well.

Hadith Commentary:
(1)
From the Prophet’s Mosque (Masjid Nabawi) to the marketplace, the ground was paved with stones; this is what is referred to as "balaat." It is possible that this refers to the pavement made in front of the mosque from stones or baked bricks. Imam Bukhari rahimahullah’s intent is that, in case of an emergency, it is permissible to tie a camel or any animal at the door of the mosque or in the adjacent marketplace. If the animal causes any damage, the owner will not be liable for compensation; however, if someone makes a habit of this, then he will be responsible for any damage caused.

(2)
Although the door is not mentioned in this hadith, Imam Bukhari rahimahullah has made an analogy with the door, or, according to Hafiz Ibn Hajar rahimahullah, Imam Bukhari rahimahullah has alluded to another narration in which the door of the mosque is mentioned. (Fath al-Bari: 5/145)

Hadith Commentary:
The great Mujtahid, Imam Bukhari rahimahullah, has presented the incident of the prisoners of the tribe of Hawazin to establish the heading of the chapter, that after coming under the control of the Islamic army, the Messenger of Allah sallallahu alayhi wa sallam later gifted them back to the people of Hawazin.

The second incident is that of Jabir radi Allahu anhu, from whom the Messenger of Allah sallallahu alayhi wa sallam purchased a camel. Then, upon returning to Madinah, he paid its price and, in addition, further gifted him more as a grant.

From these, the heading of the chapter is established.

Hadith Commentary:
(1)
In other narrations, it is mentioned that Jabir (radi Allahu anhu) rode that very camel to present himself before the Messenger of Allah (sallallahu alayhi wa sallam). He states: I left the camel at the door of the mosque and performed two units (rak‘ahs) of prayer inside the mosque. Afterwards, the Messenger of Allah (sallallahu alayhi wa sallam) paid me its price and even gave me something extra, and also gifted me the camel, which he had not yet taken into his possession. (Sahih al-Bukhari, al-Buyu‘, Hadith: 2097) (2)
Imam Bukhari (rahimahullah) has established that gifting (hibah) of an item not yet possessed is also permissible. Although this is not mentioned in these narrations, he has alluded to these narrations in his chapter headings. And Allah knows best.

Hadith Commentary:
Abdullah ibn Umar (radi Allahu anhu) would not fast during travel, neither obligatory nor supererogatory fasts. When he was at home, he would frequently fast. Although his habit during residence was to fast abundantly, when he returned from a journey, he would refrain from fasting for a day or two, considering that people would come to meet him and it would be necessary to host them, and it is also necessary that the host eats with the guest. For this reason, he would leave supererogatory fasts on such occasions.

He would always perform tahajjud (the night prayer), and would not deviate even a hair’s breadth from the Sunnah of the Prophet (sallallahu alayhi wa sallam). He had such aversion to innovation (bid‘ah) that once he entered a mosque where someone called out “As-salat, as-salat (the prayer, the prayer),” so he stood up and said, “Let us leave this innovator’s mosque.”

The purpose of the Imam (rahimahullah) in mentioning the chain of Mu‘adh is to establish that Muharib heard (hadith) from Jabir.

Imam Muslim has connected (joined) this narration of Mu‘adh.

Imam Bukhari has mentioned this narration in several places and has derived many rulings from it.

It is astonishing that such an expert, absolute mujtahid in the jurisprudence of Ahl al-Hadith, is not recognized as a mujtahid by some blind-hearted, bigoted jurists, which itself is proof of their blindness of heart.

Hadith Commentary:
In both hadiths of the chapter, there is no mention of a donkey, which is mentioned in the chapter heading. Perhaps Imam Bukhari rahimahullah made an analogy between the donkey and the camel. Both are quadrupeds and animals used for riding.
In another narration, it is stated that I made this condition with the Messenger of Allah sallallahu alayhi wa sallam at the time of sale, that I would ride it until I reached Madinah.
Imam Ahmad and the Ahl al-Hadith have considered such a condition in a sale to be valid based on this hadith.
Imam Bukhari rahimahullah has mentioned this hadith in this book in nearly twenty places.
It is as if he has derived many rulings from it.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established two rulings from this lengthy hadith:
➊ There is no harm in buying and selling livestock and animals such as donkeys, etc.
A person, no matter how great he may be and even if he has servants, should not consider it beneath himself to purchase his own necessities.
This is the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, and acting upon his Sunnah is itself a source of goodness and blessing.
➋ A sale becomes finalized through offer and acceptance (ijab wa qubul).
It is not necessary for the buyer to take possession of the purchased item, as is explicitly mentioned in the aforementioned hadith, although Jabir radi Allahu anhu, when selling the camel, stipulated the condition that he would ride it until reaching Madinah, as is clarified in another narration.

(2)
It is also understood from this that a condition can be stipulated at the time of buying and selling.

(3)
This hadith also shows that one may, on his own initiative, request a sale from the owner, and it also indicates that elders should inquire about the circumstances of their devotees and take care of their needs.

And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Qatoofin:
Slow-paced.
(2)
Sha’ithah:
Disheveled hair.
(3)
Mugheebah:
Whose husband is absent.
(4)
Al-Kayyis:
Intercourse (jimaa’), seeking offspring, intelligence and wisdom, prudence and caution, gentleness and contentment, and calmness and composure.

Benefits and Issues:
The Prophet Muhammad (sallallahu alayhi wa sallam) took the staff from Jabir (radi Allahu anhu) himself, recited something over it, and sprinkled water on its tip. From this hadith, it is understood that if a husband returns home after some time and his time of arrival is not known, he should inform of his arrival and wait a little so that the wife has an opportunity to adorn herself. In this case, he may enter the house even at night. If the time of arrival is known, then there is no need for delay or waiting, and he may enter the house at any time. When going to his wife, he should adopt prudence, caution, calmness, and reassurance. He should not act hastily or with undue speed, because the main objective is the attainment of offspring; merely the emission of fluid is not the purpose.

Hadith Commentary: Benefits and Issues: From the incident of the marriage of Jabir radi Allahu anhu, it is understood that during the era of the Messenger sallallahu alayhi wa sallam, there was no custom or special arrangement of holding a marriage gathering (majlis nikah) or inviting friends, loved ones, scholars, or shaykhs to it.

That is why the Prophet sallallahu alayhi wa sallam asked Jabir radi Allahu anhu, “Have you gotten married?” The Prophet sallallahu alayhi wa sallam had a special relationship and connection with Jabir radi Allahu anhu, and upon hearing the news of his marriage, he made a supplication of goodness for him.

And among the Companions radi Allahu anhum ajma‘in, there was no one more beloved, respected, and blessed than the Prophet sallallahu alayhi wa sallam.

Yet, the Prophet sallallahu alayhi wa sallam did not say to Jabir radi Allahu anhu: “Brother, why did you not invite me?”

If this had been required by the Shari‘ah, the Prophet sallallahu alayhi wa sallam would have instructed and emphasized its observance.

Similarly, when the Prophet sallallahu alayhi wa sallam saw a yellow stain on the body or clothes of Abdur Rahman ibn Awf radi Allahu anhu, he inquired about it, and upon being informed, he supplicated for blessing for him.

Because, in the Shari‘ah, the essential objective is to create ease and facilitation in marriage (nikah), and to save both parties from the hardship of expenses.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Arada an yusayyibahu:
He intended to let it go and set it free.
(2)
Hamlahu:
To ride upon it.
(3)
Ma kasatak:
To offer a lower price.

Benefits and Issues:
When the Messenger of Allah sallallahu alayhi wa sallam prayed for Jabir and his camel, and also prodded it, then by the blessing of his supplication and the prod, the camel began to move very swiftly. The Prophet sallallahu alayhi wa sallam, in order to express affection and love towards Jabir radi Allahu anhu, expressed a desire to purchase the camel and also set a price for it. Jabir radi Allahu anhu offered to give it as a gift, but the Prophet sallallahu alayhi wa sallam insisted on buying it for a price and kept increasing the price. Therefore, there is much difference regarding the exact price. Imam Bukhari rahimahullah preferred one uqiyyah (forty dirhams), because this is what is transmitted from most narrators. In the end, Jabir radi Allahu anhu agreed to sell the camel and said that he himself would ride it to Madinah and would receive the price there. The Prophet sallallahu alayhi wa sallam accepted this condition.

From this hadith, Imam Ahmad, Imam Ishaq, Imam Awza'i, and other hadith scholars have deduced the permissibility of such a condition, because this condition is in the ruling of an exception (istithna’), since the distance was known and specified. According to the Hanafi position, it is permissible to make such a condition, as it is customary among people (jari biha al-ta'amul). (Takmila, vol. 1, p. 629, and p. 635) And this condition is such that it is not contrary to the requirements of the contract, because there is no harm, deception, or injustice in it. Rather, it is in accordance with the hadith from which its opponents deduce their argument: (naha al-nabiyyu sallallahu alayhi wa sallam ‘an al-thunya illa an yu’lam) — "The Prophet sallallahu alayhi wa sallam forbade an unknown or ambiguous exception." This means that a known exception is permissible. Therefore, after Jabir radi Allahu anhu made the condition, the Prophet sallallahu alayhi wa sallam said: anqarnaka zahrata ya tabligh ‘alayhi ila ahlik — "We have accepted your condition; we allow you to ride its back or to reach your home upon it."

As for the issue that the Prophet sallallahu alayhi wa sallam did not actually intend to make a transaction, this could have been in his mind, but Jabir was not aware of it. The three Imams — Imam Abu Hanifah, Imam Malik, and Imam Shafi'i — have interpreted this hadith as an act of generosity and benevolence, not as an acceptance of the condition, even though the narration mentions the condition. Therefore, this practice is current today, as Allamah Taqi himself has acknowledged, and thus he has recommended accepting the Hanbali position. (Takmila, vol. 1, p. 636)

Hadith Commentary: Benefits and Issues: Nowadays, in the buying and selling of mechanical items, this condition is stipulated that if, within a certain period, any defect arises in this machine (fan, refrigerator, washing machine, air conditioner, etc.), then the responsibility for its repair or correction will lie with the shopkeeper. There is no objection to this condition. Therefore, the correct position is that if a condition benefits one party, but there is no risk of uncertainty (gharar), harm (darar), usury (riba), or dispute, then that condition is valid. Allamah Taqi rahimahullah has written: (fa-inna hadha al-shart ja'iz li-shuyu' al-ta'amul biha) — so this condition is permissible because dealing on this basis has become customary. (Takmilah, vol. 1, p. 635) This incident occurred during the Battle of Tabuk or the Expedition of Dhat al-Riqa'.

Hadith Commentary:
Benefits and Issues:
From the incident of Jabir radi Allahu anhu, it is established that marrying a virgin woman is better,
because she has not had any prior connection with a husband,
with whom, at times, her heart may have become attached and his love may have settled in her heart.
As a result, she may not be able to give her new husband his full due position. However, due to some benefit or wisdom, marrying a widow can also be better.
Jabir radi Allahu anhu had seven or six sisters who were virgins, and two or three who were married; therefore, in some places the number nine is mentioned, and in others, seven or six.

Hadith Commentary: Benefits and Issues: Jabir radi Allahu anhu had only this one camel, which he used for carrying water. However, due to the repeated insistence and urging of the Messenger of Allah sallallahu alayhi wa sallam, he sold it to him. The Prophet sallallahu alayhi wa sallam gave him a very good price for it. Therefore, Jabir did not wish to take it back, and there was also the concern that its slowness might return, or he thought that the Prophet sallallahu alayhi wa sallam would give both the camel and the price, and it would not be appropriate to take both things. And the extra qirat (a small coin) that the Prophet sallallahu alayhi wa sallam had given him, he always kept it in his pouch until it was lost during the incident of Harrah.

Hadith Commentary:
Vocabulary of the Hadith:
‘Azhariyyā’:
This is the plural of ‘azrā’ (virgin).
It refers to an unmarried maiden.
If the letter lām in ‘li‘āb’ is read with a kasrah (below vowel), then it is a verbal noun (masdar) of ‘lā‘aba’ in the sense of ‘mulā‘abah’ (playfulness).
The intended meaning is the mutual expression of love and affection, and if the lām is read with a ḍammah (above vowel), then the meaning will be kissing and embracing.
It refers to sucking the saliva of the mouth,
but it appears
that ‘Amr ibn Dīnār considered it to be only saliva.
Therefore, he objected to this and presented his own wording.
And this woman was Sayyidah Sahlah bint Mas‘ūd radi Allahu anhuma, who belonged to the Ansar tribe of Aws, and this incident occurred upon return from the expedition of Tabuk or Dhat al-Riqa‘.
(i.e., the question
and answer).

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that upon returning from a journey, it is better to perform two units (rak‘ah) of prayer in the mosque, or that upon reaching the mosque, two units should be performed. This is because, after reaching his home, he (the narrator) presented himself in the service of the Prophet (sallallahu alayhi wa sallam); it is not the case that he had not yet gone home. Furthermore, it is also established that, on one’s own accord, giving someone more than the price (of a thing) is commendable.

1:
From this it is understood that if there is a permissible condition in a sale, then both the sale and the condition are valid.

Benefits and Issues:
➊
It is permissible in a sale to stipulate a condition for using the item for a short period.

➋
If the intention is simply to show kindness, then the dignity and self-respect of the person in need should be considered, just as the Messenger of Allah (sallallahu alayhi wa sallam) dealt with Jabir (radi Allahu anhu).

"Your hands"—this phrase is spoken as an idiom, by which a curse is not intended. Such idiomatic expressions are found in every language. The remaining details have already been discussed previously.

(1) "And Allah will forgive you" — Your repeated saying of this was actually to increase the supplication for him and also out of compassion. This phrase is supplicatory. It was the habit of the Muslims that when someone would command another person regarding something or deal with him in any matter, they would utter such supplicatory phrases at that time. This is a point of virtue for Hazrat Jabir radi Allahu anhu. Radi Allahu anhu wa ardah.

(2) The purpose of narrating a single incident with multiple chains of transmission (asanid) is that all the details and particulars become clear, and the verbal differences are also identified. When there is a verbal difference in the narrations, the inference from the wording of one party becomes weak, as in this hadith there is a difference as to whether the condition regarding reaching Madinah Munawwarah was stipulated by Hazrat Jabir radi Allahu anhu in the sale, or whether the Messenger of Allah sallallahu alayhi wa sallam granted him this concession. Therefore, the inference from the condition becomes weak. However, a great hadith scholar like Imam Bukhari has decided that the wording indicating the stipulation of the condition is more numerous and stronger, so preference will be given to that.

(1) “Qirat” is the twentieth part of a dinar, or according to the modern decimal system, it is 1.255 milligrams.

(2) “Will not be separated” — this was a blessed relic (tabarruk) of the Messenger of Allah (sallallahu alayhi wa sallam).

(3) “On the day of Harrah” — this refers to the era of Yazid. After the martyrdom of Husayn (radi Allahu anhu), the people of Madinah broke their allegiance (bay‘ah) to Yazid. Yazid sent an army from Syria to punish them. The people of Madinah fought the Syrian army in the rocky plain of Harrah. The people of Madinah were defeated. The Syrian army committed great bloodshed and looting in Madinah al-Munawwarah. Even the Companions (sahabah) were insulted. In this chaos, those savages also stole that “blessed relic” from Jabir (radi Allahu anhu).

The encouragement to marry a virgin woman does not mean that marrying a previously married woman is undesirable; rather, the meaning is that a virgin has not previously established a marital relationship with any man, therefore she will love her husband wholeheartedly, which is a guarantee for the stability of this relationship. Whereas, in marrying a previously married woman, sometimes such an expression of love and affection does not occur. And Allah knows best.

(1) "Arriving home in the evening" means not returning home at night, because after a long journey, returning home at night is prohibited. This is because it is most likely that the wife will be in a simple state, may not have done any cleaning, and may not have performed ritual bath (ghusl). After a long absence, the desire for intercourse is natural, and this state is not suitable for intercourse. Therefore, one should return home before evening so that at night the wife has the opportunity for ritual bath (ghusl), cleaning, and adornment. The husband will be more pleased.

(2) The detailed benefits of this hadith have already been mentioned under the previous hadith: 4641; please refer to that section there.

While studying the following benefits and issues, it is important to remember that the hadith mentioned under this chapter is known as the Hadith of Jabir. It has many chains of transmission, so these benefits and issues have been written while considering the variations in wording, detail, and brevity found in these chains.

➊ If, during a transaction, a condition is stipulated that does not contradict the objective of the contract, then both the sale and the condition are permissible, even if this condition brings additional benefit to the buyer or seller.

➋ It is permissible to transact with someone who possesses an item, and this hadith also indicates the permissibility of conducting transactions while traveling. Furthermore, at the time of buying and selling, the buyer may state the price, such as, “I will buy your item for such-and-such amount,” or “Give me your such-and-such item in exchange for this amount.” Similarly, before the deal is finalized, it is permissible to negotiate the price, whether to increase or decrease it. However, it is impermissible to use one’s influence, authority, or position to unfairly lower the price beyond lawful limits and thereby cause harm to the owner.

➌ This blessed hadith also establishes the important ruling that, for the validity of a sale, it is not a condition that the sold item (mabi‘) be taken into possession, as the Messenger of Allah (sallallahu alayhi wa sallam) himself, after concluding the sale, did not take possession of the sold item, i.e., the camel, but rather it remained with Jabir (radi Allahu anhu) for riding until they reached Madinah. However, it is necessary that the purchased item not be sold onward before taking possession of it; doing so is religiously impermissible and unlawful.

➍ It is permissible to say “no” to a senior or high-ranking person in a lawful matter, as Sayyiduna Jabir (radi Allahu anhu) did in response to the Messenger of Allah (sallallahu alayhi wa sallam); this is neither disrespect nor insolence.

➎ This hadith also indicates that expressing righteous and virtuous deeds is religiously permissible and allowed, provided it is not done out of excess, pride, ostentation, or to boast of one’s superiority. If the intention is to display one’s piety or to boast, then this is impermissible and an extremely reprehensible act, which must be avoided.

➏ From this blessed hadith, the permissibility of striking animals when necessary is derived. Although animals are not legally responsible (mukallaf), they may be “disciplined” for their “correction,” as the Messenger of Allah (sallallahu alayhi wa sallam) himself struck the camel with his blessed hand. It should be remembered that this method is to be used when the animal is being troublesome not due to fatigue, but due to stubbornness.

➐ The ruler of the time or other responsible authorities should keep themselves informed of the conditions of their subordinates, assist them financially, and always be filled with a sense of empathy, as the Messenger of Allah (sallallahu alayhi wa sallam) was with Jabir (radi Allahu anhu).

➑ It is permissible to appoint another person as an agent for the payment of a debt, as the Messenger of Allah (sallallahu alayhi wa sallam) instructed Sayyiduna Bilal (radi Allahu anhu) to pay Jabir. Weighing the price is the responsibility of the buyer. It is also evident that purchasing on credit is religiously valid and permissible.

➒ In times of necessity, livestock may be brought into the courtyard of the mosque. Similarly, other equipment and belongings may also be kept in the mosque’s courtyard.

➓ This blessed hadith also shows that before accepting a gift from someone, it may be declined. The evidence for this is that Jabir (radi Allahu anhu), regarding his camel, said: “O Messenger of Allah! It is yours,” but he (sallallahu alayhi wa sallam) replied: “No, rather sell it to me.”

⓫ This blessed hadith also establishes the important issue that the Companions (radi Allahu anhum) took special care to preserve the relics (tabarrukat) of the Messenger of Allah (sallallahu alayhi wa sallam), as Sayyiduna Jabir (radi Allahu anhu) said: [لَمْ يُفارِقنِي فجعلْتُه في كِيسٍ] “The extra qirat given by the Messenger of Allah (sallallahu alayhi wa sallam) never left me; I placed it in a pouch.” However, it must be remembered that relics should be established through authentic means, not fabricated, and their transmitters should be trustworthy. One should not rely on the tales of unreliable people without investigation.

⓬ The virtue of Jabir (radi Allahu anhu) is also evident from this hadith, as he, obeying the Messenger of Allah (sallallahu alayhi wa sallam), sold his camel to him despite his personal need.

⓭ This hadith also proves the miracle of the Messenger of Allah (sallallahu alayhi wa sallam). It should be remembered that in miracles, the power of Allah is at work; there is no human control in them.

⓮ This hadith also affirms the noble character of the Messenger of Allah (sallallahu alayhi wa sallam): not only did he give Jabir (radi Allahu anhu) more than the agreed price, but he also returned the camel to him.

⓯ “A condition was stipulated”—thus, such a condition does not contradict the finalization of the sale. Imam Ahmad (rahimahullah) holds this view. The Hanafis consider this condition to be contrary to the requirements of the contract. According to them, it was not a condition, but rather a concession from the Messenger of Allah (sallallahu alayhi wa sallam) for him; a narrator mistakenly called it a condition. However, this explanation of the Hanafis is contrary to the decision of the hadith scholars, as most narrators mention it as a condition.

(1) In the detailed narration, Jabir radi Allahu anhu also explained the reason for marrying a widow: his parents had passed away and there were seven or nine sisters at home. An experienced woman was needed for their upbringing and care. Upon this good intention, the Messenger of Allah sallallahu alayhi wa sallam supplicated for blessing. (Sahih al-Bukhari, al-Nafaqat, Hadith: 5367, and Sahih Muslim, al-Rada', Hadith: 715)

(2) The imam should be aware of the condition of his followers.

(3) When there are two conflicting benefits in a matter, the more important one should be chosen.

Benefits and Issues:
➊
Jabir radi Allahu anhu’s father, Abdullah bin Amr bin Haram radi Allahu anhu, was martyred in the Battle of Uhud, and he left behind six or nine daughters, who were Jabir radi Allahu anhu’s sisters and under his care. (Sahih al-Bukhari, Book of Maghazi, Chapter: “When two parties among you were about to lose heart...” , Hadith: 4056)
For this reason, the Messenger of Allah sallallahu alayhi wa sallam would pay special attention to Jabir radi Allahu anhu’s situation.

➋
If a buyer senses that the seller, due to some compulsion, is asking for a price much lower than the fair value of his item, then benevolence demands that he be given the full price.

➌
It is permissible to receive the price first and hand over the goods to the buyer later, if the item is still in the seller’s possession at that time. However, in this condition, the consent of both the buyer and the seller is necessary.

➍
To show kindness to a deserving person in such a manner that, outwardly, it appears to be a business transaction, and the recipient does not feel embarrassed or indebted, is a sign of great nobility.

Commentary:
Benefits and Issues:

➊
It is not necessary for all friends and relatives to gather at the time of marriage.

➋
It is a good habit to inquire about the conditions of one’s companions and subordinates and to fulfill their needs as much as possible.

➌
Marrying a widow or a divorced woman is not a fault.
In the hadith, the word «ثیب» is used, which refers to both a widow and a divorced woman.

➍
For a young man, it is better to marry a young woman, because there is greater hope for mental compatibility in such a case.

➎
Hazrat Jabir, considering the need for the upbringing of his sisters, married an older woman; therefore, it is a very good quality to settle for something less than one’s own preference for the benefit of others.

➏
The head of the family should give precedence to the interests of the household members.

Takhrij:
«أخرجه البخاري، النكاح، باب تزوج الثيبات، حديث:5079، ومسلم، الرضاع، باب استحباب نكاح البكر، حديث:715، بعد حديث:1466 /57.»©Explanation:
➊ In this hadith, a person who returns home after a long time is instructed not to enter the house suddenly, but rather to wait for a while at a place near his residence and inform his family of his arrival, so that his wife may adorn herself. This is because women whose husbands are away on a journey or in another area are generally in a disheveled and unsuitable state.
It is possible that if the husband sees her in such a disheveled state, he may develop aversion towards her.
➋ In the modern era, advance notice can be given through mail or telephone.
This notification fulfills the intended purpose; therefore, now there is no need to wait after reaching near the house.

Benefit:
From this hadith, it is understood that one should marry a virgin girl, because the love that a virgin can give, a previously married woman (thayyib) cannot. A person should marry after careful consideration, choosing a woman who can handle and manage the household environment. This hadith also demonstrates the jurisprudential insight (fiqh) and wisdom of Sayyiduna Jabir radi Allahu anhu.

Benefit:
In this hadith, the miracle of the Messenger of Allah (sallallahu alayhi wa sallam) is mentioned: when he struck the slowly walking camel with his staff, it began to move very swiftly, until it surpassed all the others.