Volume 3, Book 36, Number 485 :
Narrated by Abdullah bin Umar (radiallaahu `anhu)
“Allah’s Apostle (sallallaahu `alayhi wasallam) gave the land of Khaibar to the Jews to work on and cultivate and take half of its yield. Ibn ‘Umar (radiallaahu `anhu) added, “The land used to be rented for a certain portion (of its yield).” Nafi mentioned the amount of the portion but I forgot it. Rafi’ bin Khadij (radiallaahu `anhu) said, “The Prophet (sallallaahu `alayhi wasallam) forbade renting farms.” Narrated ‘Ubaid-Ullah Nafi’ said: Ibn ‘Umar (radiallaahu `anhu) said: (The contract of Khaibar continued) till ‘Umar (radiallaahu `anhu) evacuated the Jews (from Khaibar).
Sharecropping is a system of agriculture in which a landowner allows a tenant to use the land in return for a share of the crops produced on the land.
There is no harm in renting land for a permissible work, like farming or planting or for building and so on.
Imam Ibn Mundhir (may Allah be pleased with him) said in the book of al-Ijma’:
‘They agreed that renting a land in return of gold and silver for a limited period of time is permissible’.
However, Tawuss and Hassan said that this is disliked.
However, if the land is agricultural, and good for farming, planting or building then the benefit (profit) has to be defined.
Al-Nawawi (may Allah have mercy on him) stated in Al-Minhaj:
‘If the land is good for farming, planting and building, then the profit has to be defined beforehand. It is enough in principle to define the farming by what is planted in it. If it is stated that one can benefit from it by whatever means he wishes, it is correct. It is the same if it is said: ‘If you wish you farm it or you plant it’, this is correct as well.
There is no harm in renting land for something precise, like money, gold or silver. The evidence is in the authentic Hadith that Handhala bin Qays asked Rafi’ bin Khadij about renting land. He replied: ‘The Prophet (Sallallahu Alaihi wa Sallam) forbade us to rent land. He said, I asked: ‘Is it forbidden to rent it for gold and silver? He replied: ‘he forbade to rent it for what comes out of it as crops/production; it is permissible to rent it for gold and silver’.
The juristic reasoning by analogy to gold and silver is all what is definite even the food, be it similar to what is produced from it or not.
[Taken from IslamWeb]
Kitaab-ul-Ijaarah [Book of Hiring] ends here.
Ahadith 1972 – 1976 (below) are repeat and related to this post.
Volume 3, Book 36, Number 477 :
Narrated by Anas bin Malik (radiallaahu `anhu)
When Abu Taiba cupped the Prophet (sallallaahu `alayhi wasallam) and the Prophet (sallallaahu `alayhi wasallam) ordered that he be paid one or two Sas of foodstuff and he interceded with his masters to reduce his taxes.
Volume 3, Book 36, Number 478 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) was cupped, he paid the man who cupped him his wages.
Volume 3, Book 36, Number 479 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) was cupped, he paid the man who cupped him his wages. If it had been undesirable he would not have paid him.
Volume 3, Book 36, Number 480 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) used to get cupped and would never withhold the wages of any person.
Volume 3, Book 36, Number 481 :
Narrated by Anas bin Malik (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) sent for a slave who had the profession of cupping, and he cupped him. The Prophet (sallallaahu `alayhi wasallam) ordered that he be paid one or two Sas, or one or two Mudds of foodstuff, and appealed to his masters to reduce his taxes.
Hadith no. 1977 – 1978 (below) are also repeats. Read it here.
Volume 3, Book 36, Number 482 :
Narrated by Abu Masud Al-Ansari (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) regarded illegal the price of a dog, the earnings of a prostitute, and the charges taken by a soothsayer.
Volume 3, Book 36, Number 483 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) prohibited the earnings of slave girls (through prostitution).
Volume 3, Book 36, Number 484 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) forbade taking a price for animal copulation.
Not sure if people do this – charging for providing their male animal’s semen to another’s female animal.. but if they do, they must know it’s unlawful.
Some interesting facts:
No animal tries to attract another species of animal. The male animal does not deviate from its straight, divine path and there is no deviation found in the sexual instincts of animals. The male sperm is intended for females of the same species and no other species is taken into consideration.
Animals do not attack females belonging to another male of the same species and they do not pursue other female animals. Oviparous animals and mammals are not any different in this regard.
Lots of repeats today. Find linked text to go to the related post. And while you’re reading, try figuring out why all these Ahadith have been mentioned in the Book of Hiring by Imaam Bukhari.. it should be interesting. :)
Volume 3, Book 36, Number 466 :
Narrated by Ya’la bin Umaya (radiallaahu `anhu)
I fought in Jaish-al-Usra (Ghazwa of Tabuk) along with the Prophet (sallallaahu `alayhi wasallam) and in my opinion that was the best of my deeds. Then I had an employee, who quarrelled with someone and one of the them bit and cut the other’s finger and caused his own tooth to fall out. He then went to the Prophet (sallallaahu `alayhi wasallam) (with a complaint) but the Prophet (sallallaahu `alayhi wasallam) cancelled the suit and said to the complainant, “Did you expect him to let his finger in your mouth so that you might snap and cut it (as does a stallion camel)?” Narrated Ibn Juraij from Abdullah bin Abu Mulaika from his grandfather a similar story: A man bit the hand of another man and caused his own tooth to fall out, but Abu Bakr (radiallaahu `anhu) judged that he had no right for compensation (for the broken tooth).
Volume 3, Book 36, Number 467 :
Narrated by Ubai bin Ka’b (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Both of them (Moses and Al-Khadir) proceeded on till they reached a wall which was about to fall.” Sa’d said, “(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 Said 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.” Said said, “Wages with which to buy food . “
Volume 3, Book 36, Number 468 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Your example and the example of the people of the two Scriptures (i.e. Jews and Christians) is like the example of a man who employed some laborers and asked them, ‘Who will work for me from morning till midday for one Qirat?’ The Jews accepted and carried out the work. He then asked, Who will work for me from midday up to the ‘Asr prayer for one Qirat?’ The Christians accepted and fulfilled the work. He then said, ‘Who will work for me from the ‘Asr till sunset for two Qirats?’ You, Muslims have accepted the offer. The Jews and the Christians got angry and said, ‘Why should we work more and get lesser wages?’ (Allah) said, ‘Have I with-held part of your right?’ They replied in the negative. He said, ‘It is My Blessing, I bestow upon whomever I wish .’
Volume 3, Book 36, Number 469 :
Narrated by ‘Abdullah bin ‘Umar bin Al-Khattab (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Your example and the example of Jews and Christians is like the example of a man who employed some laborers to whom he said, ‘Who will work for me up to midday for one Qirat each?’ The Jews carried out the work for one Qirat each; and then the Christians carried out the work up to the ‘Asr prayer for one Qirat each; and now you Muslims are working from the ‘Asr prayer up to sunset for two Qirats each. The Jews and Christians got angry and said, ‘We work more and are paid less.’ The employer (Allah) asked them, ‘Have I usurped some of your right?’ They replied in the negative. He said, ‘That is My Blessing, I bestow upon whomever I wish.’ “
Volume 3, Book 36, Number 470 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Allah said, ‘I will be an opponent to three types of people on the Day of Resurrection: 1. One who makes a covenant in My Name, but proves treacherous; 2. One who sells a free person and eats his price; and 3. One who employs a laborer and takes full work from him but does not pay him for his lab our.’ “
Volume 3, Book 36, Number 471 :
Narrated by Abu Musa (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “The example of Muslims, Jews and Christians is like the example of a man who employed laborers to work for him from morning till night for specific wages. They worked till midday and then said, ‘We do not need your money which you have fixed for us and let whatever we have done be annulled.’ The man said to them, ‘Don’t quit the work, but complete the rest of it and take your full wages.’ But they refused and went away. The man employed another batch after them and said to them, ‘Complete the rest of the day and yours will be the wages I had fixed for the first batch.’ So, they worked till the time of ‘Asr prayer. Then they said, “Let what we have done be annulled and keep the wages you have promised us for yourself.’ The man said to them, ‘Complete the rest of the work, as only a little of the day remains,’ but they refused. Thereafter he employed another batch to work for the rest of the day and they worked for the rest of the day till the sunset, and they received the wages of the two former batches. So, that was the example of those people (Muslims) and the example of this light (guidance) which they have accepted willingly.
Volume 3, Book 36, Number 472 :
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
I heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, “Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you Tom this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah’s sake only).’ So, one of them said, ‘O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.’ So, the rock shifted a little but they could not get out.” The Prophet added, “The second man said, ‘O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.’ So, the rock shifted a little more but still they could not get out from there.” The Prophet added, “Then the third man said, ‘O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah’s slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah’s slave! Don’t mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.’ So, that rock shifted completely and they got out walking.
Volume 3, Book 36, Number 473 :
Narrated by Abu Mas’ ud Al-Ansari (radiallaahu `anhu)
Whenever Allah’s Apostle (sallallaahu `alayhi wasallam) ordered us to give in charity we would go to the market and work as porters to earn a Mudd (two hand-fulls) (of foodstuff) but now some of us have one-hundred thousand Dirhams or Diners. (The sub-narrator) Shaqiq said, “I think Abu Mas’ud meant himself by saying (some of us).
Volume 3, Book 36, Number 474 :
Narrated by Tawus
Ibn ‘Abbas (radiallaahu `anhu) said, “The Prophet (sallallaahu `alayhi wasallam) forbade the meeting of caravans (on the way) and ordained that no townsman is permitted to sell things on behalf of a bedouin.” I asked Ibn ‘Abbas (radiallaahu `anhu), “What is the meaning of his saying, ‘No townsman is permitted to sell things on behalf of a bedouin.’ ” He replied, “He should not work as a broker for him.”
Volume 3, Book 36, Number 475 :
Narrated by Khabbab (radiallaahu `anhu)
I was a blacksmith and did some work for Al-‘As bin Wail. When he owed me some money for my work, I went to him to ask for that amount. He said, “I will not pay you unless you disbelieve in Muhammad (sallallaahu `alayhi wasallam).” I said, “By Allah! I will never do that till you die and be resurrected.” He said, “Will I be dead and then resurrected after my death?” I said, “Yes.” He said, “There I will have property and offspring and then I will pay you your due.” Then Allah revealed. ‘Have you seen him who disbelieved in Our signs, and yet says: I will be given property and offspring?’ (19.77)
Volume 3, Book 36, Number 476 :
Narrated by Abu Said (radiallaahu `anhu)
Some of the companions of the Prophet (sallallaahu `alayhi wasallam) went on a journey till they reached some of the ‘Arab tribes (at night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), “Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment),” They went to the group of the companions (of the Prophet (sallallaahu `alayhi wasallam)) and said, “Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefitted. Have you got anything (useful)?” One of them replied, “Yes, by Allah! I can recite a Ruqya, but as you have refused to accept us as your guests, I will not recite the Ruqya for you unless you fix for us some wages for it.” They agrees to pay them a flock of sheep. One of them then went and recited (Suratul-Fatiha): ‘All the praises are for the Lord of the Worlds’ and puffed over the chief who became all right as if he was released from a chain, and got up and started walking, showing no signs of sickness. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the recitation said, “Do not divide them till we go to the Prophet (sallallaahu `alayhi wasallam) and narrate the whole story to him, and wait for his order.” So, they went to Allah’s Apostle (sallallaahu `alayhi wasallam) and narrated the story. Allah’s Apostle (sallallaahu `alayhi wasallam) asked, “How did you come to know that Surat-ul-Fatiha was recited as Ruqya?” Then he added, “You have done the right thing. Divide (what you have earned) and assign a share for me as well.” The Prophet (sallallaahu `alayhi wasallam) smiled thereupon.
There follow some quotes from the commentary of Al-Haafiz Ibn Hajar (may Allaah have mercy on him) on the hadeeth and some additional details.
“They asked them for hospitality” means they asked them to regard them as guests. According to the report of Al-A’mash narrated by scholars others than al-Tirmidhi, it says: “The Messenger of Allaah (peace and blessings of Allaah be upon him) sent thirty of us and we camped near some people and asked them for a hospitable reception.
“was stung” means, he was stung by a scorpion.
“and they tried everything” means, they tried every kind of treatment that they usually did to treat him for the scorpion sting, they made the utmost effort to find the right treatment for him.
“So they went to them”. In the hadeeth of Jaabir, al-Bazzaar added: “And said to them, We have heard that your companion has come with light and healing. They said, Yes.”
“Do any of you have something?” Abu Dawood added in his report: “that could help our companion.”
“One of them said” According to the report of Abu Dawood: “A man among the people said, Yes, I will perform ruqyah.” The one who said this was Abu Sa’eed, the narrator of the report. His wording was: “I said, Yes, I (have something). But I will not perform ruqyah for him until you give us some sheep.”
This also appears in the report of Sulaymaan ibn Qattah, with the words: “I came to him and performed ruqyah for him by reciting the Opening of the Book [al-Faatihah].”
“So they agreed” means, they reached an agreement
“on a flock of sheep”… according to the report of al-A’mash: “They said, we will give you thirty ewes.”
“then he started to blow on him” means, he blew or spat lightly on him, with little saliva.
Ibn Abi Hamzah said: the blowing in ruqyah should come after the recitation, so as to carry the barakah (blessing) of the recitation to the parts of the body over which the saliva passes, so that the barakah travels in his saliva when he blows.
“recite Al-hamdu Lillaahi Rabb il-‘Aalameen” According to the report of Shu’bah: “He started to recite the Opening of the Book over him.” According to the report of Al-A’mash, he recited it seven times.
“Then he recovered quickly”. The meaning of nashata (translated here as “recovered”) is: he got up quickly. From the same root comes the expressionrajul nasheet, meaning an active and energetic man.
“from his complaint” The word ‘iqaal (translated here as “complaint”) could refer to the rope used to tie the foreleg of an animal.
“and there was nothing wrong with him” means, his problem was gone. A problem may be described as qalabah (wa maa bihi min qalabah – translated here as “and there was nothing wrong with him”) because the one who is suffering from the problem may be turned (yuqallab) this way and that in order to find out where the problem is coming from.
“How did you know that it is a ruqyah?” Al-Daawoodi said: it means, what told you …? In the report of Ma’bad ibn Seereen it says: “And what told him?” This is something which is said to express astonishment and also admiration of a thing, which is quite appropritae in this case. Shu’bah added in his report: And it was not mentioned that he – i.e., the Prophet (peace and blessings of Allaah be upon him) – disapproved of it. Sulaymaan ibn Qattah added in his report, after the phrase “How did you know that it is a ruqyah?”, “I said: it came to me like an inspiration” i.e., I was inspired to do it.
“and give me a share” means, give me some of them – as if he wanted to be extra friendly towards them.
The hadeeth indicates that it is permissible to perform ruqyah by reciting the Book of Allaah, and that it comes under the same category as dhikr and al-du’aa’ al-ma’thoor (du’aa’s reported in the Qur’aan and Sunnah), and also other du’aa’s so long as they do not contradict what is in the Qur’aan and Sunnah.
The hadeeth also indicates that one may respond in kind to a person who does not treat one honourably, as the Sahaabah did by withholding the ruqyah from those people who had not shown them hospitality.
The hadeeth also indicates that in the absence of a specific text, one may make ijtihaad. It also demonstrates the esteem in which the Qur’aan was held in the hearts of the Sahaabah, especially Soorat al-Faatihah, and it shows that if provision (rizq) is decreed for someone, the person in whose hands it is cannot withhold it from him. Those people withheld their hospitality but Allaah had decreed that the Sahaabah should have a share of their wealth, and they withheld it, so Allaah caused the scorion to sting their chief so that the Sahaabah would get what had been decreed for them. It also demonstrates the great wisdom of Allaah in that the one who was singled out for punishment was their leader who had been foremost in withholding hospitality, because people usually follow the commands of their leaders. Since he has led them in withholding hospitality, he was singled out for the punishment whereas his people were not, which was a most fitting punishment.
In al-Mawsoo’ah al-Fiqhiyyah it says:
There is no dispute among the fuqahaa concerning the fact that it is permissible for a Muslim to perform ruqyah for a kaafir. They take as evidence the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) which has been quoted above (f – 14). … Their evidence is that the tribe near whom they camped and from whom they sought hospitality were kuffaar, and the Prophet (peace and blessings of Allaah be upon him) did not denounce that.
Taken from IslamQA
The scholars of the Standing Committee were asked about a man who performed ruqyah for people in return for payment, and he did not know anything but that which was proven from the Prophet (peace and blessings of Allaah be upon him), and he referred to the books of trustworthy scholars concerning that.
If the situation is as you describe and you treat the sick with ruqyahs that are prescribed in sharee’ah, and you do not recite any ruqyahs except those that are proven from the Prophet (peace and blessings of Allaah be upon him), and you are keen to refer concerning that to that which was stated by the great scholar Ibn Taymiyah (may Allaah have mercy on him) in his well known books, and what was written by the great scholar Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) in Zaad al-Ma’aad and other similar books by Ahl al-Sunnah wa’l-Jamaa’ah, then you work is permissible, and your efforts are appreciated and will be rewarded in sha Allaah. And there is nothing wrong with you receiving payment for that, because of the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) to which you referred in your question. End quote.
More on the virtues of Ruqyah and the du’as to be recited therein here.
Volume 3, Book 36, Number 464 :
Narrated by ‘Aisha (radiallaahu `anhaa)
The Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu) employed a (pagan) man from the tribe of Bani Ad-Deel and the tribe of Bani ‘Abu bin ‘Adi as a guide. He was an expert guide and he broke the oath contract which he had to abide by with the tribe of Al-‘Asi bin Wail and he was on the religion of Quraish pagans. The Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu) had confidence in him and gave him their riding camels and told him to bring them to the Cave of Thaur after three days. So, he brought them their two riding camels after three days and both of them (The Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu)) set out accompanied by ‘Amir bin Fuhaira and the Deeli guide who guided them below Mecca along the road leading to the sea-shore.
Volume 3, Book 36, Number 465 :
Narrated by Aisha (radiallaahu `anhaa) (the wife of the Prophet)
Allah’s Apostle (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu) hired a man from the tribe of Bani-Ad-Deel as an expert guide who was a pagan (follower of the religion of the pagans of Quraish). The Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu) gave him their two riding camels and took a promise from him to bring their riding camels in the morning of the third day to the Cave of Thaur.
The Prophet (peace and blessings be upon him) hired a guide who knew the desert’s pathways very well to guide them throughout the way to Madinah to ward off any possibility of getting lost. It is also remarkable that the guide who is known by the name `Abdullah ibn Urayqit was then still a disbeliever. However, the divinely-guided Prophet hired him on the basis of having two basic qualities: professional experience as a guide and his well-known honesty.
To read about Prophet (sallallaahu `alayhi wasallam)’s Hijrah, check this out.
Volume 3, Book 36, Number 463 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Allah did not send any prophet but he shepherded sheep.” His companions asked him, “Did you do the same?” The Prophet (sallallaahu `alayhi wasallam) replied, “Yes, I used to shepherd the sheep of the people of Mecca for some Qirats.”
All prophets shepherded sheep at some point in their lives. It was important for their training. Some of them are mentioned here.
Watch this video for more: