صحيح البخاري
Bukhari
كتاب الإجارةThe Book of Hiring
بَابُ إِذَا اسْتَأْجَرَ أَجِيرًا عَلَى أَنْ يُقِيمَ حَائِطًا يُرِيدُ أَنْ يَنْقَضَّ جَازَ:Chapter. It is permissible for one to employ someone to repair a wall which is about to collapse.
Hadith 2267
اُردوEn
لِقَوْلِهِ: {إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ} إِلَى قَوْلِهِ: {عَلَى مَا نَقُولُ وَكِيلٌ} يَأْجُرُ فُلاَنًا يُعْطِيهِ أَجْرًا، وَمِنْهُ فِي التَّعْزِيَةِ أَجَرَكَ اللَّهُ.
In Surah Al-Qasas, Allah the Exalted has stated (the saying of Shu‘ayb, peace be upon him) as follows: «إني أريد أن أنكحك إحدى ابنتى هاتين» "I wish to marry one of these two daughters of mine to you," up to the end of the verse «على ما نقول وكيل». Among the Arabs, the expression «يأجر فلانا» is used to mean that so-and-so gives him wages. From this same word, at the time of condolence, they say «أجرك الله.» (May Allah grant you its reward).
حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى ، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ ، قَالَ : أَخْبَرَنِي يَعْلَى بْنُ مُسْلِمٍ ، وَعَمْرُو بْنُ دِينَارٍ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، يَزِيدُ أَحَدُهُمَا عَلَى صَاحِبِهِ وَغَيْرُهُمَا ، قَالَ : قَدْ سَمِعْتُهُ يُحَدِّثُهُ عَنْ سَعِيدٍ ، قَالَ : قَالَ لِي ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ حَدَّثَنِي أُبَيُّ بْنُ كَعْبٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " فَانْطَلَقَا ، فَوَجَدَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ ، قَالَ سَعِيدٌ : بِيَدِهِ هَكَذَا ، وَرَفَعَ يَدَيْهِ فَاسْتَقَامَ ، قَالَ يَعْلَى : حَسِبْتُ أَنْ سَعِيدًا ، قَالَ : فَمَسَحَهُ بِيَدِهِ فَاسْتَقَامَ ، لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا ، قَالَ سَعِيدٌ : أَجْرًا نَأْكُلُهُ " .
Narrated Ubai bin Ka`b: Allah's Apostle said, "Both of them (Moses and Al-Khadir) proceeded on till they reached a wall which was about to fall." Sa`d said [?? or Sa`id], "(Al-Khadir pointed) with his hands (towards the wall) and then raised his hands and the wall became straightened up." Ya`la said, "I think Sa`id [?? or Sa`d] said, 'He (Khadir) passed his hand over it and it was straightened up." (Moses said to him), "if you had wanted, you could have taken wages for it." Sa`id [?? or Sa`d] said, "Wages with which to buy food . "
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The incident of Musa (alayhis salam) and Khidr (alayhis salam) is mentioned in detail in the Noble Qur’an. In this very place, the incident of the wall is also established, which was about to collapse when Khidr (alayhis salam) repaired it. From this, the permissibility of performing such labor for wages is established. This is because Musa (alayhis salam) thought that Khidr (alayhis salam) should have taken wages from the villagers for this service, since the villagers had shown discourtesy by not offering them food. However, Khidr (alayhis salam), not caring about this, had come to know through divine inspiration that this wall belonged to orphaned children and that their treasure was buried beneath it. Therefore, it became necessary to straighten it so that the orphans could be aided in this manner and their treasure would not be revealed for people to plunder.
Today, on the 3rd of Safar, I am writing this note at the residence of the respected Haji Abdur Rahman Sindi, located in Majidi Madinah Munawwarah. May Allah the Exalted grant the respected one blessings in both worlds. He is a very pious, sincere, and knowledgeable elder, devoted to the Book and the Sunnah. May Allah reward him with goodness in both abodes. It is hoped that the readers will also make supplication for his well-being.
The incident of Musa (alayhis salam) and Khidr (alayhis salam) is mentioned in detail in the Noble Qur’an. In this very place, the incident of the wall is also established, which was about to collapse when Khidr (alayhis salam) repaired it. From this, the permissibility of performing such labor for wages is established. This is because Musa (alayhis salam) thought that Khidr (alayhis salam) should have taken wages from the villagers for this service, since the villagers had shown discourtesy by not offering them food. However, Khidr (alayhis salam), not caring about this, had come to know through divine inspiration that this wall belonged to orphaned children and that their treasure was buried beneath it. Therefore, it became necessary to straighten it so that the orphans could be aided in this manner and their treasure would not be revealed for people to plunder.
Today, on the 3rd of Safar, I am writing this note at the residence of the respected Haji Abdur Rahman Sindi, located in Majidi Madinah Munawwarah. May Allah the Exalted grant the respected one blessings in both worlds. He is a very pious, sincere, and knowledgeable elder, devoted to the Book and the Sunnah. May Allah reward him with goodness in both abodes. It is hoped that the readers will also make supplication for his well-being.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2267
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Imam Bukhari rahimahullah previously stated that such a contract of hire (ijarah) is permissible in which the time is specified but the work is not clarified.
Similarly, if the work is specified but the duration is not fixed, such a contract of hire is also permissible; both legally (shar'an) and customarily ('urfan), it can be acted upon.
This is the second type of ijarah.
Imam Bukhari inclines towards its permissibility, and for this he has reasoned from a Qur'anic incident, that specifying the work is not necessary or a condition for the contract of hire (ijarah), rather, the objectives are considered instead of the wording.
The matter of time is similar in this regard.
(2)
The incident of Musa (alayhis salam) and Khidr (alayhis salam) is mentioned in detail in the Qur'an, in which the straightening of the wall is also mentioned.
Imam Bukhari rahimahullah has established the permissibility of earning a wage for this type of work, and his reasoning is that Musa (alayhis salam) thought that Khidr should have taken a wage from the townspeople for such work, because they had shown discourtesy by not offering them food.
In any case, this type of contract of hire is permissible.
The commentator of Bukhari, Ibn Munir, says that according to Imam Bukhari, the contract of hire (ijarah) is concluded by specifying the work, just as it is valid by specifying the duration.
(Fath al-Bari: 4/563)
(3)
It should be clear that previous religious laws (shara'i') are a proof for us, provided that none of their principles contradict our Shari'ah.
The aforementioned reasoning is also based on this principle.
Wallahu a'lam.
(1)
Imam Bukhari rahimahullah previously stated that such a contract of hire (ijarah) is permissible in which the time is specified but the work is not clarified.
Similarly, if the work is specified but the duration is not fixed, such a contract of hire is also permissible; both legally (shar'an) and customarily ('urfan), it can be acted upon.
This is the second type of ijarah.
Imam Bukhari inclines towards its permissibility, and for this he has reasoned from a Qur'anic incident, that specifying the work is not necessary or a condition for the contract of hire (ijarah), rather, the objectives are considered instead of the wording.
The matter of time is similar in this regard.
(2)
The incident of Musa (alayhis salam) and Khidr (alayhis salam) is mentioned in detail in the Qur'an, in which the straightening of the wall is also mentioned.
Imam Bukhari rahimahullah has established the permissibility of earning a wage for this type of work, and his reasoning is that Musa (alayhis salam) thought that Khidr should have taken a wage from the townspeople for such work, because they had shown discourtesy by not offering them food.
In any case, this type of contract of hire is permissible.
The commentator of Bukhari, Ibn Munir, says that according to Imam Bukhari, the contract of hire (ijarah) is concluded by specifying the work, just as it is valid by specifying the duration.
(Fath al-Bari: 4/563)
(3)
It should be clear that previous religious laws (shara'i') are a proof for us, provided that none of their principles contradict our Shari'ah.
The aforementioned reasoning is also based on this principle.
Wallahu a'lam.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2267
Maulana Dawood Raz
Hadith Commentary:
That there was a king ahead of them.
There were verbal conditions agreed upon between Khidr (alayhis salam) and Musa (alayhis salam), and from this the objective of the chapter is established.
(According to Imam Bukhari and many scholars, Khidr (alayhis salam) has passed away.)
And Allah knows best what is correct, and to Him is the return and final destination.
That there was a king ahead of them.
There were verbal conditions agreed upon between Khidr (alayhis salam) and Musa (alayhis salam), and from this the objective of the chapter is established.
(According to Imam Bukhari and many scholars, Khidr (alayhis salam) has passed away.)
And Allah knows best what is correct, and to Him is the return and final destination.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2728
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The second objection of Musa (alayhis salam) was as a condition, that if I object after this, then you may separate me from yourself. This condition was established between Musa and Khidr (alayhimas salam). It was not written down, nor were any witnesses appointed regarding it; rather, it was a verbal condition to which Musa (alayhis salam) adhered. And when the condition was violated, Khidr (alayhis salam) said: Now the companionship between me and you has ended. Upon this, Musa (alayhis salam) did not raise any objection. (Umdat al-Qari: 625/9)
(2)
The first time, Musa (alayhis salam) made the excuse of forgetfulness, which was: “Do not take me to task for what I forgot.” () The second time, he set a condition and said: “If I ask you about anything after this, then do not keep me with you.” () The third time, he deliberately said: “If you wished, you could have taken a wage from them for it.” () In this narration, those verses are mentioned which were necessary for achieving the intended purpose, even though they are not in order. And Allah knows best.
(1)
The second objection of Musa (alayhis salam) was as a condition, that if I object after this, then you may separate me from yourself. This condition was established between Musa and Khidr (alayhimas salam). It was not written down, nor were any witnesses appointed regarding it; rather, it was a verbal condition to which Musa (alayhis salam) adhered. And when the condition was violated, Khidr (alayhis salam) said: Now the companionship between me and you has ended. Upon this, Musa (alayhis salam) did not raise any objection. (Umdat al-Qari: 625/9)
(2)
The first time, Musa (alayhis salam) made the excuse of forgetfulness, which was: “Do not take me to task for what I forgot.” () The second time, he set a condition and said: “If I ask you about anything after this, then do not keep me with you.” () The third time, he deliberately said: “If you wished, you could have taken a wage from them for it.” () In this narration, those verses are mentioned which were necessary for achieving the intended purpose, even though they are not in order. And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2728
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The relevance of the above hadith to the chapter heading is as follows: Prophet Musa (alayhis salam) sought excuse regarding forgetfulness and unintentional error not being liable for reproach.
Prophet Khidr (alayhis salam) also forgave this forgetfulness.
Forgetfulness (nisyan) is indeed excusable; therefore, if someone takes an oath and, due to error or forgetfulness, breaks it, then this is excusable and there is no expiation (kaffarah) upon him, nor is there any reproach or sin upon him.
And Allah knows best.
The relevance of the above hadith to the chapter heading is as follows: Prophet Musa (alayhis salam) sought excuse regarding forgetfulness and unintentional error not being liable for reproach.
Prophet Khidr (alayhis salam) also forgave this forgetfulness.
Forgetfulness (nisyan) is indeed excusable; therefore, if someone takes an oath and, due to error or forgetfulness, breaks it, then this is excusable and there is no expiation (kaffarah) upon him, nor is there any reproach or sin upon him.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6672
