Ahadith 1893 – 1897 (below) are repeats. Read the post here.
Volume 3, Book 34, Number 398 :
Zaid bin Thabit (radiallaahu `anhu) said,
“In the lifetime of Allah’s Messenger (sallallaahu `alayhi wasallam), the people used to trade with fruits. When they cut their date-fruits and the purchasers came to recieve their rights, the seller would say, ‘My dates have got rotten, they are blighted with disease, they are afflicted with Qusham (a disease which causes the fruit to fall before ripening).’ They would go on complaining of defects in their purchases. Allah’s Messenger (sallallaahu `alayhi wasallam) said, “Do not sell the fruits before their benefit is evident (i.e. free from all the dangers of being spoiled or blighted), by way of advice for they quarrelled too much.” Kharija bin Zaid bin Thabit said that Zaid bin Thabit (radiallaahu `anhu) used not to sell the fruits of his land till Pleiades appeared and one could distinguish the yellow fruits from the red (ripe) ones.
Volume 3, Book 34, Number 399 :
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) forbade the sale of fruits till their benefit is evident. He forbade both the seller and the buyer (such sale).
Volume 3, Book 34, Number 400 :
Narrated by Anas (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) forbade the sale of date fruits till they were ripe. Abu ‘Abdullah (Al-Bukhari) said, “That means till they were red (can be eaten).”
Volume 3, Book 34, Number 401 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) forbade the s of (date) fruits till they were red or yellow and fit for eating.
Volume 3, Book 34, Number 402 :
Narrated by Anas bin Malik (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) forbade the sale of fruits till their benefit is evident; and the sale of date palms till the dates are almost ripe. He was asked what ‘are almost ripe’ meant. He replied, “Got red and yellow.”
Volume 3, Book 34, Number 403 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) forbade the sale of fruits till they are almost ripe. He was asked what is meant by ‘are almost ripe.’ He replied, “Till they become red.” Allah’s Apostle (sallallaahu `alayhi wasallam) further said, “If Allah spoiled the fruits, what right would one have to take the money of one’s brother (i.e. other people)?” Narrated Ibn Shihab: If somebody bought fruits before their benefit is evident and then the fruits were spoiled with blights, the loss would be suffered by the owner (not the buyer). Narrated Salim bin ‘Abdullah from Ibn Umar (radiallaahu `anhu): Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Do not sell or buy fruits before their benefit was evident and do not sell fresh fruits (dates) for dried dates.”
If someone bought unripe/spoiled fruit from someone, the loss will be suffered by the seller, not the buyer. Re-exchange of money and fruit to take place so the owner ends up with his fruit and the buyer has his money.
Volume 3, Book 34, Number 349:
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Do not urge somebody to return what he has already bought (i.e. in optional sale) from another seller so as to sell him your own goods.”
This is forbidden because it harms the first seller by putting him in loss. It can lead to other evils as well, like negativity and revenge etc. One shouldn’t put someone else in loss/harm for their own good/benefit. Honesty and sincerity will put barakah in your business.
Narrated Abu Huraira (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “There is no compensation for one killed or wounded by an animal or by falling in a well, or because of working in mines; but Khumus is compulsory on Rikaz.”
As for the first part of the Hadith, scholars explain that if someone gets hurt (or their property gets damaged) because of another’s animal or by falling in a well, or because of working in mines, there are two possible reasons:
- Either the owner of that animal/well/mine was responsible;
- Or he/she was not.
In case the owner was responsible (e.g. he was guiding the animal), he’ll pay compensation for the loss from his own wealth. And if he was not responsible, no compensation is due on him. More on it here.
Rikaaz refers to what is buried in the earth of the wealth of the Jaahiliyyah. The people of the Jaahiliyyah are the ones who existed before the coming of the Prophet (peace and blessings of Allaah be upon him), no matter what religion they followed. Islam has enjoined that when it is extracted, the khums be paid on it, as zakaah according to some scholars and as fay’ according to others. The rest belongs to whoever extracted it, if it was extracted from land that he owns, or from ruins or common land such as the street and so on.
by Yasmin Mogahed
I still remember the desperation. In the deep disappointment which often follows self-reflection, I turned to my Creator to plead. I turned to plead – but not for what can be measured, bought, sold, or traded. It was desperation for a truer currency. With my flaws suddenly made open to me, I became desperate to be liberated from the tyranny of my own nafs (lower desires). I became desperate to be a better person.
And so, handing my heart to Allah (swt), I prayed that I might be purified. And while I had always held to firm faith that God is the Hearer of prayers, I never imagined when – or how – that prayer would be answered.
Soon after that prayer, I experienced one of the most difficult periods of my life. During the experience, I braced myself, and prayed for guidance and strength. But never did I see any connection to my previous prayer. It was not until that time had passed, and reflecting on it, I realized how I had grown. Suddenly I remembered my prayer. Suddenly I felt that the difficulty was itself the answer to the prayer I had made so desperately.
The words of Rumi explain beautifully: “When someone beats a rug with a stick, he is not beating the rug – his aim is to get rid of the dust. Your inward is full of dust from the veil of ‘I’-ness, and that dust will not leave all at once. With every cruelty and every blow, it departs little by little from the heart’s face, sometimes in sleep and sometimes in wakefulness.”
So often we experience things in life, and yet never see the connections between them. When we are given a hardship, or feel pain, we often fail to consider that that experience may be the direct cause or result of another action or experience. Sometimes we fail to recognize the direct connection between the pain in our lives and our relationship with Allah (swt).
That pain and adversity serves many purposes in life. Times of hardship can act as both an indication as well as a cure, for our broken relationship with our Creator.
Times of difficulty test our faith, our fortitude and our strength. During these times, the level of our iman becomes manifest. Adversity strips away our masks, revealing the truth behind mere declaration of faith. Hardships separate those whose declaration is true from those who are false.
Allah says: “Do the people think that they will be left to say, “We believe” and they will not be tested? But We have certainly tested those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars” (Qur’an,29:2-3).
Hardships test us. But hardships can also be a blessing and a sign of Allah’s love. The Prophet Muhammad ﷺ said: “Whenever Allah wills good for a person, He subjects him to adversity” [Bukhari].
And yet most people cannot fathom how adversity could possibly be good. Many do not recognize that hardship is in fact a purifier, which brings people back to their Lord. What happens to the arrogant who are suddenly put in a situation they cannot control? What happens to a man who finds himself stranded on the ocean in the middle of a storm? What happens when the ship that is ‘unsinkable’ becomes the tale of the Titanic?
These perceived misfortunes are in fact wake up calls. They humble. They shake. They remind us of how small we are, and how Great God is. And in that way they awaken us from the slumber of our deceptions, our heedlessness, our wandering, and bring us back to our Creator. Hardships strip away the veil of comfort from our eyes, and remind us of what we are and where we’re going.
Allah (swt) says: “…And We tested them with good [times] and bad that perhaps they would return [to obedience]” (Qur’an, 7:168). In another ayah, Allah (swt) explains: “And We sent no Prophet to any town (and they denied him), but We seized its people with suffering from extreme poverty (or loss in wealth) and loss of health and calamities, so that they might humiliate themselves (and repent to Allah)” (Qur’an, 7:94).
This lesson in humility purifies the human soul so much so that Allah (swt) comforts the believers in the Qur’an, assuring them that any pain they encounter is intended to elevate and honor them. He says:
“If a wound should touch you – there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allah may make evident those who believe and [may] take to Himself from among you martyrs – and Allah does not like the wrongdoers – And that Allah may purify the believers [through trials] and destroy the disbelievers. Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?” (Qur’an, 3:140-142).
It is that very battle to purify the self which is the essence of the upward path to God. It begins with self-sacrifice, and is paved by the sweat of struggle. It is this path, which God describes when He says: “Oh mankind! Verily you are ever toiling on towards your Lord – painfully toiling – but you shall meet Him.” (Qur’an, 84:6).