Kamil Ahmad – 99 Concise and Comprehensive Hadiths
AI: Summary ©
The speakers discuss various scenarios and hadiths related to money and fraud, including references to a man who did not commit a crime but did not commit a crime, a problem with partnerships and transactions, and a problem with partnerships and transactions. They also touch on deeds and opportunities for growth, such as finding something valuable in Islam and avoiding harm, reciting the Quran, and making a bid on a deceased. The speakers emphasize the importance of regular practice and honesty in business partnerships, and mention that online applications are not allowed.
AI: Summary ©
بسم الله الرحمن الرحيم الحمد لله رب العالمين
والصلاة والسلام الأتمان الأكملان على خير خلق الله
أجمعين وعلى آله وصحبه ومن اهتدى بهديه مستنى
بسنته إلى يوم الدين اللهم علمنا ما ينفعنا
وانفعنا بما علمتنا وزدنا علمه وأرنا الحق حقا
وارزقنا اتباعه وأرنا الباطل باطلا وارزقنا اجتنابه وجعلنا
ممن يستمعون القول فيتبعون أحسنه وأدخلنا برحمتك في
عبادك الصالحين وبعد السلام عليكم ورحمة الله وبركاته
We continue with the حديث compiled by Shaykh
Ibn Rahman Al Saadi رحمه الله تعالى in
this book بهجة قلوب الأبرار وقرة عيون الأخيار
في شرح جوامع الأخبار and we've covered approximately
40 out of 99 حديث and so today
we move on to حديث number 40 حديث
number 40 This حديث is narrated by أبو
ريرو رضي الله عنه and it is agreed
upon in Bukhari and Muslim He says قال
رسول الله صلى الله عليه وسلم مطلو الغني
ظلم وإذا أتبع أحدكم على مليء فليتبع The
Prophet صلى الله عليه وسلم says here that
delaying in paying off a debt by a
rich person is injustice and
when any of you is referred for payment
to a wealthy man then he should accept
that referral he should accept that referral so
what is the Prophet saying here he's talking
about paying off debts and when it comes
to debts in Islam we find that it
is discouraged for someone to to go into
debt it's discouraged not that it is not
permissible it is permissible but it's not something
that one should do especially often and frequently
because it lands you into a lot of
problems not being able to pay off the
debt delaying it and so on and so
forth but once you have actually taken a
loan from someone and you made an agreement
with that person that I'm going to pay
off on such and such date I'm going
to pay back on such and such date
let's say in a year, two years a
month, two months, whatever when that time comes
now and it's time to pay off the
debt you can either you can be in
one of two scenarios either you have the
money to pay back or you don't so
here the Prophet ﷺ is talking about which
one which of the two scenarios the first
where you have the money to pay back
the person so the Prophet ﷺ, what does
he say here مَطْلُ الْغَنِيظُ for a person
who has the money, he is rich he
has the money to pay back for him
to delay the payment, this is injustice it
is haram when you have the money and
you're delaying the payment and so that's because
the person did you a favor and you
know you have no right to not pay
back when you are able to that's the
point here, when you're able to pay back
and you don't if you're not able to
then that's a different story, that's not what
the Prophet ﷺ is talking about here right
in fact Allah ﷻ tells us the opposite
in the Qur'an that if you find
someone who you lent money to and he's
in a difficult situation the time has come
to pay back and he doesn't have the
money Allah ﷻ in the Qur'an says,
give him more time give him more time
or even you know, wave off the debt
tell him I forgive you, you don't even
have to pay me back right but we're
not talking about that we're talking about someone,
you have the money and you are delaying,
the Prophet ﷺ says that this is dhulm
and then the Prophet ﷺ says that if
one of you lenders are referred by the
one who you lended the money to he
refers you to someone else he says I
don't have the money but so and so
this rich wealthy man he's a friend of
mine, I want you to go to him
and he will pay you on my behalf
the Prophet ﷺ says if any of you
is referred to payment to someone else who
is rich then accept that referral, don't say
no, I don't want to do it only
you have to pay me back the Prophet
ﷺ is saying accept that, accept such a
referral and don't make things difficult and
so the Shaykh he mentions that, you know
this hadith teaches us two things number one
that someone who you know has the means
of paying back a right that belongs to
someone else but he doesn't and that is
dhulm right that is dhulm and number two
the idea of referrals this is something established
in our deen this is something established in
our deen al-hawala where you are referred
to someone else for payment we move on
to the next hadith and by the way
all of these hadith that we are going
to be covering tonight we notice a similar
theme and that is transactions when it comes
to business transactions and financial transactions because the
Shaykh in this book he did not you
know choose a particular theme he didn't compile
a hadith related to a specific theme but
rather you know he looked at all the
hadith that are out there those that are
comprehensive right, those that are you know comprehensive
and they can apply to so many different
cases whether it's related to aqeedah or akhlaq
or adab or fiqh or ibadah or al
-mu'amalat transactions and so on and so
forth so the next hadith is the hadith
of Samura ibn Jundub he says and this
hadith is narrated by Abu Dawood al-Tirmidhi
and Ibn Majah and also by Imam Ahmed
in his musnad Samura radiallahu anhu says qala
Rasool Allah sallallahu alayhi wasallam alal yadi ma
akhadat hatta tu addiahu alal yad ma akhadat
hatta tu addiahu the prophet sallallahu alayhi wasallam
says the hand that takes the hand that
receives or takes is responsible is liable until
it returns it until it returns it until
it pays it back so what does this
hadith mean when you take something that belongs
to someone else you either take it rightfully
or wrongfully if you take it wrongfully, this
is known as theft and stealing what does
not belong to you taking something by force
from someone else you take what does not
belong to you or you take it rightfully
and under this we have many different kinds
so you have rent you rent someone's property
it doesn't belong to you it belongs to
someone else but he has given it to
you willfully and and you have taken it
rightfully or borrowing someone borrows you something someone
lends you something and you borrow it from
him so the prophet sallallahu alayhi wasallam is
saying here that when you take something that
belongs to someone else you did not purchase
it you didn't enter into an agreement where
you are purchasing that thing but rather it
doesn't belong to you but it's in your
hands now it doesn't belong to you but
it's in your hands and that is rightfully
it's in your hands rightfully so here the
prophet sallallahu alayhi wasallam is saying you are
liable you are liable until you return it
alright you are liable until you return it
what that means is that you are responsible
whatever it is whether it is money whether
it is you know a vehicle whether it
is an apartment whatever it is that is
in your hands is in your possession but
it doesn't belong to you it belongs to
someone else you are liable for whatever happens
to it but here the scholars say the
scholars say that when it comes to liability
there are two there are two scenarios the
first is where you are neglectful you have
something that belongs to someone else and you
know it becomes defective something happens to it
it breaks why?
because you were neglectful you didn't safeguard it
you didn't put it in a safe place
you used it and you didn't care about
how you used it you just used it
and you were neglectful and irresponsible right so
this is where this is where this is
where you are liable right you are liable
and he has every right to demand the
value of it or whatever it be right
the other scenario the second scenario is where
you are what?
you are you have it in your possession
and you take care of it you are
not neglectful right you are not neglectful you
took care of it you put it in
a safe place right so here if something
happens to it the scholars say that you
are not liable if something happens to it
then you are not liable because you did
what you could right you did what you
could you were responsible and you did what
you could and now whatever happens to it
was the qadr of Allah whatever happens to
it, it was the qadr of Allah not
because of your neglect not because of your
neglect the
shaykh mentions also here the case of where
you have money or wealth that belongs to
either an insane person or a young person
like a an orphan right a young child
the father passed away and now he has
money right he has a huge amount of
money through inheritance right but obviously he is
young, he is a child he can't do
anything with that money he doesn't know how
to use it responsibly so there will be
a guardian who will look after that money
right and Allah mentions this in the beginning
of surah an-nisa Allah mentions this in
the beginning of surah an-nisa so he
says this person takes the money to look
after it and something happens to it something
happens to it without neglect on his part
right, without neglect on his part so he
is not liable he is not liable here
as well, this comes under this hadith so
when the prophet s.a.w. says that
the hand that takes is liable until he
returns it this applies to someone who is
neglectful only someone who is neglectful, not someone
who takes good care of it and then
something happens to it he also mentions another
case and that is the case of what
is known as luqata what is luqata?
hmm what is luqata?
luqata luqata is when you find something valuable
when you find something valuable in Islam, what
is the ruling on finding things?
is it finders keepers?
no I mean there is details to it,
so if it is something small and insignificant
yes you find a few you know, cents
on the ground you can keep that for
yourself something small and insignificant but if it
is something valuable then what Islam teaches us
is that you can take it for doing
what?
to find the owner so you take it
and you advertise you put up signs you
know you do your best to make sure
the person finds it, right?
and you do this for one whole year
after a year passes by and the owner
doesn't come then it's yours then it is
yours so the shaykh talks about this, if
you have something in a possession within that
period of one year and then the owner
comes the same ruling applies here you are
liable or here you are not liable for
something that happens to it right?
as long as you took good care of
it but if you are neglectful then you
are liable alright we move on after that
to the next hadith that's it it's yours
there's a hadith in this regard the prophet
said let him announce it for a year
and then after that it belongs to you
no, you have to give it all of
it you can ask and then it's up
to him but if he says no then
you can't the next hadith is the hadith
of Jabir jabir and this is in Bukhari
Jabir says Jabir
says that Rasulullah ﷺ ruled he
ruled that there is shufa that there is
shufa and we'll explain what that means the
prophet ﷺ said there is shufa in everything
that has not been divided meaning land or
property or real estate that has not been
divided but when the boundaries are fixed and
roads are made roads are made dividing the
land then here there is no shufa here
there is no shufa so what is a
shufa a shufa is where you
own a property real estate property with someone
else you own a property with someone else
so it is you know a partnership you
and someone else or more than two people
they own a certain land and now one
of the people in this partnership he wants
to sell his share of the land he
wants to sell his share but what's going
to happen when he does that obviously it's
going to cause harm and difficulty to the
partner or the partners right you're selling your
share and now we don't know who's going
to come and be with us in this
partnership we don't know who it could be
right so to resolve this problem what did
the prophet s.a.w. say that the
partners have the first right to buy that
share that is the meaning of shufa that
the partner or the partners they are the
first ones who have the right to buy
that share from you you can't go and
sell it without their permission you have to
basically offer it to them at the price
that it was bought for at the price
that it was bought for so for example
let's say there is this land that we
bought two of us it was $20,000
and we split it 10,000 10,000
and now a year or two years later
he wants to sell his share you have
to be the first one he offers it
to he can't just go and sell it
to whoever he wants but the prophet s
.a.w. said this is in the case
where that land has not been divided he
said if the boundaries have been set and
the roads have been made and paved dividing
the land then here there is no shufa
here the partner now he can sell it
to whoever he wants why?
because he is not harming you your share
is your share the boundaries of your property
are known now but here we are talking
about before it is divided you share one
property equally and there are no boundaries so
this is what the prophet s.a.w.
said and this is only with regards to
land this is only with regards to land
not other things so you know if there
are other things that people are a partner
in then it doesn't apply to that and
there are many more details to the topic
of shufa it's a chapter that the scholars
mention in the books of fiqh you know
under transactions there is the topic of shufa
all the details and the rulings of fiqh
are mentioned there regarding it so we move
on after that to the next hadith and
this is the hadith of Abu Huraira r
.a which has been narrated by Abu Dawood
however there is a difference of opinion among
the scholars of hadith regarding its authenticity and
basically some scholars they said that it is
a hadith which is mursal it is a
hadith which is mursal mursal is a kind
of weak hadith where where the sahabi is
missing from the chain the sahabi is missing
from the chain so it's the tabi'i
who narrates from the prophet so obviously when
we don't know who the sahabi is it
becomes a weak hadith but there is a
difference of opinion some scholars said it is
authentic so here Abu Huraira r.a he
says the
prophet s.a.w. says that Allah says
that Allah says and so this is a
hadith which is known as hadith hadith qudsi
hadith qudsi where the prophet s.a.w.
is narrating from Allah Rasulullah s.a.w.
is narrating from Allah and so Allah s
.w.t says I am the third of
two partners I am the third of two
partners as long as one of them does
not cheat the other if he cheats the
other then I leave them both then I
leave them both and so what this hadith
is talking about is once again the topic
of partnerships and when it comes to partnerships
in business transactions there are many different kinds
of partnerships that scholars have mentioned again this
is a topic that is discussed in books
of fiqh under muhamalat transactions and there is
an entire section on this topic which is
known as shiraka or al-musharaka and they
mention there the various details and the different
kinds of musharaka so you have you have
different kinds basically you have shiraka al-mulk
partnership in joint ownership and then you have
shiraka al-aqd which is a contractual partnership
and then you have shiraka al-amwal which
is partnership in the capital and then you
have shiraka al-amal which is partnership in
services and you have other kinds of partnerships
as well and these partnerships are permissible in
Islam and when two
partners enter into you know a business partnership
they basically want to use each other's expertise
right and so they work together they cooperate
so for example one person he may have
the money but he doesn't have the skill
and he finds someone who has the skill
to run a certain business so he says
let's partner together and they agree on whatever
they agree on in terms of you know
percentages they agree on whatever they agree on
and so when it comes to such partnerships
when it comes to such partnerships there is
a level of trust that has to be
maintained because here we're talking about money and
that's why you know you don't enter into
a business partnership unless you know the person
very well and you trust him he's someone
you can trust and as long as the
two are trustworthy and they are honest with
each other then what this hadith tells us
is that Allah is with them the Prophet
ﷺ says Allah says that I am the
third of the two partners meaning meaning that
Allah puts Barakah in this business and in
this partnership their business will flourish and be
successful why?
because of honesty because of honesty and then
he says if one of them cheat each
other if one of them cheats the other
then I leave them both cheating in the
sense that one of them doesn't disclose to
the other maybe some of the Prophet that
has been coming in or any other kind
of cheating where he takes more than what
he deserves etc.
where there is no honesty and one of
them cheats the other then that is where
the Barakah will go away that is where
the Barakah from this partnership will be lost
and the Shaykh says here he mentions here
that this has been tested and tried this
has been tested and tried those partners who
are honest with one another and trustworthy their
business is usually they usually flourish whereas when
there is you know some cheating going on
between partners that is when these businesses they
fail alright we move on to one
last Hadith for tonight and this is
the Hadith of Abu Hurairah found in Sahih
Muslim and this is a great Hadith a
very famous Hadith Abu Hurairah says the
Prophet ﷺ says that when the servant passes
away when the servant passes away his Amal
his deeds cease stop except from three things
except from three things number one a continuous
Sadaqah number two a knowledge that he leaves
behind that is benefited from and number three
a pious righteous child or son that makes
Dua for him that makes Dua for him
and so the Dunya Allah ﷻ made this
Dunya for us to be Dar Al-Amal
this is a place to work to do
Amal to do deeds and then the next
life is Dar Al-Jaza it is the
place of recompense getting the reward or the
punishment for what we did in this world
so we are here to basically do as
much as we can for the next world
and there will be those who will regret
when they leave this world and they move
on to the Akhirah, they will regret not
having done enough for their Akhirah but then
it's too late there is no way of
going back it won't be possible to even
add an atom's weight of good into your
scale of good deeds you can't increase it
by even something that small nor can you
erase anything of your bad deeds even as
small as an atom's weight as the Prophet
ﷺ says in this Hadith that's it once
you die, that's it your good deeds come
to an end you can't add to your
balance, you can't subtract, that's it, it's over
right but then the Prophet ﷺ makes an
exception he says except three things except three
things the first is an ongoing continuous Sadaqah
meaning you did something you invested by giving
Sadaqah in a certain project let's say a
Masjid that you built or you helped to
build a Masjid and now people are coming
and they're making use of that Masjid or
you build a well for example and people
are benefiting from that well basically a continuous
Sadaqah as opposed to a Sadaqah that is
not continuous for example a poor person comes
and he asks for money and you give
him money and he uses up that money,
he eats it up this is the opposite
of a continuous Sadaqah so we should be
very intelligent on how we give our Sadaqah
not to say that we shouldn't give to
causes that are non-continuous no, it doesn't
mean that the reward for that is still
great but we want to benefit after we
die so whoever uses that while you're in
your grave the rewards are coming to you
the rewards are coming to you so that
includes as we said something you build something
you construct that people benefit from or
anything that you buy and you give in
Sadaqah for people to use right all of
that is included in this the second is
the Prophet ﷺ says a knowledge that you
leave behind that the people benefit from so
this could be a student right you taught
a student for many years and now you
have long passed away but that student he
has benefited from your knowledge and he is
using that knowledge or it could be in
written form you write a book you write
an article you write something that gets published
and after your death people are benefiting from
it people are benefiting from it I mean
look at all these books that we have
here right all these books that we have
here many of them have been authored by
people who have long passed away and people
come to this masjid they pick up the
book and they read it and they benefit
from it they are in their graves and
they are reaping rewards and
number three a righteous son a righteous son
or daughter as the shaykh mentions here the
prophet s.a.w. said the righteous son
the shaykh says this includes male or female
they will benefit their parents they will benefit
their parents when they pass away now why
did the prophet s.a.w. say specifically
a righteous child why didn't he just say
الولد يدعو له to leave behind a child
that prays for you why specifically a righteous
child anyone
else why specifically a righteous child so
basically that is the fruit of your hard
work the scholars mention something else here that
is right that is correct but the scholars
mention something else here and that is that
a child that is not righteous it's highly
unlikely that he's going to make dua for
his parents it's highly unlikely that he's going
to make dua for his parents so that's
why the prophet s.a.w. said a
righteous child that makes dua for you and
so you know when we pass away whatever
we have done that's it we've done and
our case is closed but there could be
people in the dunya who are making dua
for us as a result of them making
dua for us Allah forgives us our sins
Allah lightens the punishment of the grave right
because of this constant dua again the righteous
child will not forget his parents right a
child that is not righteous for sure he'll
attend the janazah he'll make dua for his
parents but then after some time he'll forget
about his parents because he's not righteous whereas
a righteous child he'll never forget his parents
because he knows their worth and what they
did for him and you know what Allah
s.w.t. has commanded us regarding their
being dutiful and being kind and righteous to
them that includes while they're alive and when
they're dead and when they are dead yeah
there is a way of combining actually all
three right all three that the Prophet S
.A.W. mentioned here he said these are
the three things that will not cease after
you die if you raise a righteous child
you may teach him about then he goes
and does for himself and so you benefit
from that and also the knowledge that you
teach him you're benefiting from that and also
you're benefiting from his dua you're benefiting from
his dua now the shaykh mentions at the
end that when it comes to the effects
of our amal after death he says there
are three there are three things that reach
us after we pass away three things or
three kinds of deeds we can say three
kinds of deeds number one that someone else
does certain good deeds someone else does certain
good deeds because we taught it to them
because we taught it to them so for
example you taught someone about doing a certain
good deed and now he does it he
does it while you're alive and even after
you pass away you are the reason for
him doing that good deed the prophet says
whoever teaches or guides someone else to do
a good deed the one who guided him
will have the same reward without the reward
diminishing from him right this also
includes guiding someone to Islam and that's why
the reward for someone accepting Islam through you
is very huge all of the good deeds
that he does all of the Ibadah that
he does you are going to share in
that reward so this is number one that
someone else does certain good deeds as a
result of you guiding him to it number
two that others benefit from from
what you have left behind you did something
while you were alive and others benefit from
it after you have passed away and that
is what has been mentioned in this hadith
the first two things and beneficial knowledge you
left behind something that people are benefiting from
number three those things that other people do
good deeds that they do that they reward
you with they do it for you they
do it on your behalf after you have
passed away and here the scholars differed which
deeds can we do for those who have
passed away whether it's your parents or anyone
else so many scholars say it could be
any good deed any good deed that you
could do on their behalf so for example
you recite the Quran and you say I
am gifting this to my father who has
passed away or you fast and you say
I am doing this on his behalf and
the reward is going to him however the
more correct opinion here regarding this is that
it has to be those deeds that the
Prophet ﷺ has specifically mentioned and not just
all good deeds not just all good deeds
and so we have specific things that have
been mentioned in various hadiths that we can
do and gift the reward for others who
have passed away so that includes Sadaqah so
you say I am giving this Sadaqah on
behalf of so and so the reward goes
to him or fasting fasting has been mentioned
and these are the fast that for example
you know the obligatory fast that someone had
and he didn't do you could do them
on his behalf also paying off debts right
paying off debts and Al-Hajj and Al
-Umrah Al-Hajj and Al-Umrah to do
it on behalf of someone else and you
say the reward goes to them and
so this is where we will stop Inshallah
and we will continue next week actually next
week we have the monthly open Q&A
session Inshallah so the following week we will
move on to Hadith number 45 so if
there is any questions we can take those
now reading Quran I mentioned
that so the question was about reciting the
Quran and saying this is for the deceased
and yes this is a common practice in
the Indian subcontinent and especially right after their
death so they get together and everyone participates
in reading the entire Quran and saying this
is for the deceased so they base that
on what I mentioned they base that on
what I mentioned and that is that there
are scholars who said any good deeds that
we do we can gift it to the
dead and this is a valid difference of
opinion here you know doing the recitation and
gifting it we don't say that that itself
is a bid'ah right because there is
a difference of opinion and when I say
difference of opinion I mean from way back
from the time the Salaf there were among
the Salaf even some of the Sahaba that
said you can do this reciting the Quran
and gifting it but when it ends up
in the form that we see it today
where everyone comes together and they sit together
to recite the Quran this is when we
say it becomes a bid'ah because in
this form it was never known among the
Salaf in this form where everyone comes together
after the death and they even specify a
number of days 40 days this is when
it becomes a bid'ah right but anyways
the correct view is as I said the
correct opinion is that reciting the Quran and
gifting it gifting the reward of it to
the dead it's not permissible because we don't
have any hadith to support that right we
have for other deeds but not for reciting
the Quran and Allah knows best any other
questions yeah
so the question is if you do a
good deed for someone else you do you
get any reward for that deed the answer
is no but we're talking about the act
itself so for example let's say Umrah you
go and make Umrah for someone the Umrah
counts for that someone not for you however
while you're there you're going to make dua
for yourself right you may do other good
deeds for yourself that counts for you you
may do an extra tawaf for yourself any
dhikr that you do that counts for yourself
but the Umrah itself counts for the other
person any
other questions so
the question is if someone just accepted Islam
he says the shahadah and then he passes
away he hasn't prayed a single salah so
someone says he's going to do it for
him every time he prays he prays an
extra salah for that person does it count
for him based on the correct opinion no
it doesn't because you know the prophet did
not tell us to do that in fact
there were people who died like this in
the time of the prophet there was one
companion who accepted Islam and it was during
the time of the battle of Uhud so
he came and he just joined the battle
he said his shahadah and he just joined
the battle and he was martyred and he
did not pray a single salah and he
went to Jannah like that the prophet did
not tell the companions go pray for him
so that he has at least one salah
that he has prayed no so it doesn't
reach them because salah is not something that
we do for someone else certain ibadat we
cannot do for others while they're alive and
while they're dead any other questions
the question is about it's a more general
question about going overseas to study what is
the procedure specifically going to study in Medina
or Mecca inshallah maybe in the future we'll
do a a session just on just on
that I was asked actually they want me
to do something on on that my experience
having studied but basically of course Medina University
in particular was founded with that with that
objective of having people from around the world
to come and study there so you know
the government there sends gives you a scholarship
full scholarship to go there and study and
everything is taken care of the way to
apply nowadays is online so through their website
of the university and this is the case
with both Medina and all the other universities
over there you apply online not like before
so in my days it was you know
you would send your application by mail or
someone who is going and they submit it
in paper form this finished many years ago
now the only way to apply is online
and they actually don't even take application and
they don't even do what they used to
do before which is interviews so one of
the ways of having a good chance of
being accepted was that you go there personally
and give an interview and that increases your
chances and I heard now they are not
even allowing that, you go there they don't
even bother to give you an interview and
Allah knows best we'll stop here inshallah Subhanak
Allahumma wa bihamdik wa shahadu an la ilaha
illa anta astaghfirullah wa atubu ilayk wa sallallahu
alayhi wa sallim ala nabiyyina muhammad wa ala
alihi wa sahbihi ajma'in wa salamu alaykum
wa rahmatullahi wa barakatuh