Nasai

(1) The intention of the Imam, rahimahullah, is that if witnesses are appointed at the time of a transaction or while making a transaction, then there is allowance for this. An objection is raised against this reasoning: In the Noble Qur’an, Allah the Exalted has stated: “And when you conduct a sale with one another, then appoint witnesses.” Here, the word “wa-ashhidu” (وَأَشْهِدُوا) is used, which is in the imperative form, and the imperative is for obligation. In this case, how can there be allowance for not appointing witnesses and still conducting the transaction? The answer is that when there is a contextual indicator (qarinah sarifah) — a proof that diverts the imperative from obligation to recommendation, etc. — then the obligation is lifted, as is evident from the aforementioned hadith regarding the incident of the Bedouin and the Prophet sallallahu alayhi wa sallam. Appointing witnesses is recommended (mustahabb), not necessary (wajib). However, if the transaction is on credit, or it is a loan, or there is a risk of forgetfulness or dispute in the transaction, then appointing witnesses and preparing documentation becomes an emphasized matter.

(2) The virtue and merit of Sayyiduna Khuzaymah radi Allahu anhu is established, in that the Messenger of Allah sallallahu alayhi wa sallam considered his testimony equal to the testimony of two Muslim men. “That is the bounty of Allah; He gives it to whom He wills, and Allah is the Possessor of great bounty.”

(3) This blessed hadith is a clear proof of the humility and utmost modesty of the Messenger of Allah sallallahu alayhi wa sallam, in that he would personally carry out his worldly affairs. In this humility of the Messenger of Allah sallallahu alayhi wa sallam, there is a great lesson for the Ummah: that doing one’s own work is true greatness and nobility, not making others do it or relying on them.