Bukhari

Hadith Commentary:
The gift (hiba) of something that is in one’s possession is, by consensus, valid; but the gift of something not in one’s possession is, according to most scholars, not permissible. However, Imam Bukhari rahimahullah has derived its permissibility, as well as the permissibility of gifting wealth that has not yet been distributed, from the hadith of this chapter. This is because the Messenger of Allah sallallahu alayhi wa sallam gifted the spoils of war, which had not yet come into the possession of the Muslims nor had they been distributed, to the people of Hawazin.

The opponents say that possession had already occurred, because these goods were in the hands of the Muslims, even if they had not yet been distributed.

The statement of Thabit bin Muhammad, according to some, is not a suspended narration (ta’liq). This is because in some manuscripts it is simply stated: “Haddathana Thabit,” meaning Imam Bukhari rahimahullah says, “Thabit narrated to us.”

In another narration, the incident of Jabir radi Allahu anhu—perhaps the absolute mujtahid, Imam Bukhari rahimahullah, has alluded to another chain in which it is mentioned that the camel was also gifted to me by the Prophet sallallahu alayhi wa sallam, so the gift was established before possession.

The gold or silver that the Messenger of Allah sallallahu alayhi wa sallam gave to Jabir radi Allahu anhu in excess of the price, Jabir radi Allahu anhu kept with him as a blessed relic (tabarruk) and did not spend it.

This continued until the day of al-Harrah.

This battle took place in 63 AH, when the army of Yazid attacked Madinah Tayyibah. Harrah is a plain in Madinah where this battle occurred.

In this very war, the oppressors snatched this blessed relic of the Prophet from Jabir radi Allahu anhu.

Even today, in various places, many items are kept by people under the name of Prophetic relics (tabarrukat-e-nabawi). Somewhere the blessed hair (mu'ay mubarak) of the Prophet sallallahu alayhi wa sallam is claimed, and elsewhere the marks of his blessed feet, and so on.

But all these are without chain of transmission (sanad), and there is a danger that these may be fabrications against the Messenger of Allah sallallahu alayhi wa sallam, and such fabricators make themselves living denizens of Hell.

As the Messenger of Allah sallallahu alayhi wa sallam himself said: “Whoever fabricates a lie against me, he is a living denizen of Hell.”

Hadith Commentary:
1.
Imam Bukhari rahimahullah has narrated this report in his Sahih at approximately twenty-five places and has derived multiple rulings from it.
Although there is no mention of travel in this narration, it is found in the detailed narration. Thus, Hazrat Jabir radi Allahu anhu says:
On the occasion of returning from a military expedition (ghazwah), my camel became exhausted. You (sallallahu alayhi wa sallam) passed by and supplicated, then struck the camel with a stick. After that, the camel began to walk briskly.
You (sallallahu alayhi wa sallam) said:
“O Jabir radi Allahu anhu! Sell us this camel.”
At first, I refused, but eventually, upon your insistence, I sold it to you, and you allowed me to ride it until we reached Madinah.
You reached Madinah before me; I arrived in the morning.
Upon reaching Madinah, I presented the camel to you.
First, you instructed me to perform two units (rak‘ah) of prayer, then paid the price of the camel and gave me even more, and when I was about to leave, you returned the camel to me as well.
(Sahih al-Bukhari, al-Buyu‘, Hadith: 2097)
In this narration, it is clarified that when Hazrat Jabir radi Allahu anhu, after returning from travel, came to the Messenger of Allah sallallahu alayhi wa sallam to receive the price of the camel, you instructed him to perform two rak‘ah. Therefore, the recommendation (istihbab) of performing two rak‘ah upon return from travel is established.
Due to not considering the other chains of this hadith, Mughaltai has objected to Imam Bukhari rahimahullah, saying that since there is no mention of return from travel in the aforementioned narration, it does not correspond to the chapter heading of the hadith.
(Fath al-Bari: 1/695)
2.
As we have mentioned earlier, these two rak‘ah are the “Salat al-Qudum” (prayer of arrival).
This is not the Tahiyyat al-Masjid (greeting of the mosque), regarding which the Messenger of Allah sallallahu alayhi wa sallam has commanded to perform before sitting in the mosque.
However, by performing Salat al-Qudum, the Tahiyyat al-Masjid will also be fulfilled, and there is no need to make a separate arrangement for it.

Hadith Commentary:
Such people are highly praiseworthy who repay their debts cheerfully and thus free themselves of obligation. These are beloved servants in the sight of Allah. One meaning of good repayment is also that one gives a little more than the obligatory due.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) had learned through other means that Jabir (radi Allahu anhu) was currently facing domestic difficulties, so the Messenger of Allah (sallallahu alayhi wa sallam) arranged to console him. During the journey, he bought his weak camel, and upon reaching Madinah, he paid him its price in the form of silver and instructed Bilal (radi Allahu anhu) to give him one qirat more than the original price.

(2)
This additional amount was a blessed gift (tabarruk) from the Messenger of Allah (sallallahu alayhi wa sallam), which Jabir (radi Allahu anhu) preserved with great care.
On this generosity of the Messenger of Allah (sallallahu alayhi wa sallam), Imam Bukhari (rahimahullah) has established a chapter heading that one should display cheerfulness at the time of payment.

Hadith Commentary:
From this hadith, not only is a great prophetic miracle established, but also the ruling is derived that Jabir radi Allahu anhu was giving dates to his creditors in repayment of his debt.
And he himself was carrying out the task of weighing and measuring.
From this, it is derived that the one who is repaying should himself weigh (or measure) with his own hand.
This is precisely the objective of the chapter.

Hadith Commentary:
1.
The above-mentioned heading has two parts:
➊ The responsibility of weighing and measuring lies with the seller.
➋ It is the duty of the one giving (the goods) to weigh and measure, or to pay the wage for it.
The first part is established from the first hadith.
From this hadith, not only is a great miracle proven, but also this ruling is understood: the task of weighing and measuring is the responsibility of the one giving (the goods), even if he is the one repaying a debt.
Since Jabir radi Allahu anhu was giving dates to repay a debt, the responsibility of weighing and measuring also fell upon him.
In any case, the one giving the commodity will himself weigh and give it with his own hand, whether he is the seller or the one repaying a debt.
If he does not weigh it himself, then he must bear the wage for it.

(2)
It should be clear that ‘udhq ibn Zayd and ‘ajwah are types of dates.
In Madinah Tayyibah, many varieties of dates are found.
Shaykh Abu Muhammad al-Juwayni has written:
In Madinah Tayyibah, there are more than sixty types of black dates, and the types of red dates are even more numerous than these.
(Fath al-Bari: 4/436)

(3)
The narration of Firas has been narrated by Imam al-Bukhari rahimahullah himself with a connected chain.
(Sahih al-Bukhari, al-Wasaya, Hadith: 2781)
By Hisham is meant Hisham ibn ‘Urwah, and this narration too has been transmitted by Imam al-Bukhari rahimahullah in a connected form.
(Sahih al-Bukhari, al-Istiqlad, Hadith: 2396)

Benefits and Issues:
➊ If a person, while repaying a loan, gives something extra out of his own happiness, this is an act of kindness.
➋ It does not fall under the category of usury (riba).
➌ Supporters of bank interest present this hadith as their evidence.
➍ However, banks do not treat their customers on the basis of kindness.
➎ Rather, an agreement is made for an amount in excess of the principal.
➏ The giving and taking of which is absolutely impermissible and haram.
➐ It is clear in this hadith that no increase was stipulated on the loan.
➑ Neither did the Messenger of Allah (sallallahu alayhi wa sallam) make an agreement to give extra,
➒ nor was there any demand from the side of Jabir (radi Allahu anhu).

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