9. Being a master

9. Being a master

Chapter 82. Being a good master

156.’Ali ibn Talib reported that when the illness of the Prophet, may Allah bless him and grant him peace, deepened, he said, “‘Ali! Bring me a page on which I can write something for my community after which they will not go astray.” ‘Ali said, “I feared that he would die before I could do that, so I said, ‘I will remember better than the paper.’ His head was between my forearm and my leg. He recommended the prayer, zakat and kind treatment of slaves. he spoke like that until he died.” He commanded him to testify, “There is no god but Allah and Muhammad is His slave and Messenger. Anyone who testifies to that is saved from the Fire.”
Grade: Da’eef (Weak)
Commentary: As regards the expression, innee la ahfadhu min dhiraa’ee asSaheefah (I will remember the leaf better than my forearm), Imam AlAlbaanee (الله رحمه (said: “the expression is confusing, ambiguous; perhaps the word Saheefah is an interpolation and the correct thing is: innee ahfadh fa a’ee (I memorize and understand). This is because it is contained in the Musnad (1/90) that: ‘fa khasheetu an tafootanee nafsuhu, Qaala: qultu, innee ahfadh wa a’ee’ (I feared that he would die before I could do that. He said: ‘So I said, I memorize and understand)”.

157.’Abdullah reported that the Prophet, may Allah bless him and grant him peace, said, “Respond to invitations. Do not reject gifts. Do not beat Muslims.”
Grade: Saheeh (Authentic)
Commentary: The orders of the Prophetﷺ indicate that it is obligatory to accept invitations to feasts except due to a valid excuse or a disincentive, that it is prohibited to reject gifts except due to a pressing counterbenefit or beat the Muslim except while implementing legal punishments or disciplining. One should inculcate the habit of pardoning those who are preordained to be our subordinates.

158.’Ali reported that the last words of the Prophet, may Allah bless him and grant him peace, were: “The prayer! The prayer! Fear Allah concerning your slaves!”
Grade: Saheeh (Authentic)
Commentary: That is, the Prayers should be observed at their stipulated times in congregation with other Muslims and in the right manner. The hadeeth shows the importance of the Prayer and exhorts towards kind treatment of our subordinates.

Chapter 83. Being a bad owner

159. Abu’d-Darda’ used to say to people. “We know you better than the veterinarian knows his animals. We recognise the best of you from the worst of you. The best of you is the one whose good is hoped for and the one whose evil you are safe from. As for the worst of you, that is the person whose good is not hoped for and whose evil you are not safe from and he does not free slaves.”
Grade: Saheeh (Authentic)
Commentary: The narration teaches that one should be clever and should recognize people as the veterinarian knows animals: Good and bad people may well be recognized through their actions. It also teaches that the teacher should always guide the students towards what benefits them from which is setting slaves free.

160.Abu Umama said, “Ingratitude is typified by someone who refuses to give, lives alone, and beats his slave.”
Grade: Da’eef (Weak)

161.Al-Hasan reported that a man ordered one of his slaves to draw water using one of his camels and the man fell asleep. The master came with a torch and put it in his face and the slave fell into the well. In the morning, the slave went to ‘Umar ibn al-Khattab and ‘Umar saw what had happened to his slave and therefore ‘Umar set him free.”
Grade: Da’eef (Weak)

Chapter 84. Selling a slave among the Bedouins

162. ‘Amra reported that ‘A’isha had made one of her slavegirls a mudabbar (one who would be set free after her death). Then ‘A’isha became ill and her nephews consulted a gypsy doctor. He said, “You are asking me for information about a bewitched woman. A slavegirl of hers has bewitched her.” ‘A’isha was told and asked the girl, “Have you put a spell on me?” “Yes,” she replied. “Why?’ she asked. “Because you will never free me,” she answered. Then ‘A’isha said, “Sell her to the worst masters among the Arabs.”
Grade: Saheeh (Authentic)
Commentary: In other wordings of the hadeeth, the girl told ‘A’isha that, “I want you to die so that I will be set free”. The hadeeth indicates that one should not accept that a person has bewitched him until the person truly affirms having done so. It is permissible that a person evens score with a person that harms him as indicated in verses of the Qur’an and the Prophet’s narrations. Yet, it is better to pardon such persons as is also indicated in the verses and other narrations from the Messengerﷺ

Chapter 85. Forgiving a slave

163. Abu Umama said, “The Prophet, may Allah bless him and grant him peace, came with two slaves and gave one of them to ‘Ali and said, ‘Do not beat him. I have forbidden beating the people of the prayer and I saw him praying before we came.’ He gave Abu Dharr a slave and said, “I recommend that you treat him well,’ so Abu Dharr set him free. He said, ‘What have you done?’ He replied, ‘You commanded me to treat him well, so I set him free.'”
Grade: Hasan (Sound)
Commentary: The hadeeth highlights the fact that the Muslim should not be beaten; the exemption to this being while implementing legal punishments or disciplining as mentioned earlier. The companions of the Prophetﷺ would swiftly respond to his counsels in the best of forms.

164. Anas said, “The Prophet, may Allah bless him and grant him peace, came to Madina without any servant. Abu Talha took my hand and brought me to the Prophet, may Allah bless him and grant him peace, and said, ‘Prophet of Allah!’ This is Anas, a clever and intelligent boy. Let him serve him.'” Anas said, “I served him when he was at home and on journeys from the time he came to Madina until he died, may Allah bless him and grant him peace. He never said to me about anything I had done, ‘Why did you do this?’ nor did he say to me about something I had not done, ‘Why did you not do such-and-such?'”
Grade: Saheeh (Authentic)
Commentary: A young boy serving the greatest leader of all times and keeping the best of his company day and night; in travel and at home, in times of peace and war. Yet the feelings of this little boy were not hurt; not even with a knitted brow or a frowned face as he reported in other wordings of the hadeeth. There is an important lesson here on leaving blame and avoiding criticism except when really necessary. The hadeeth shows that one could praise a person in his front if it will not make him become proud.

Chapter 86. When a slave steals

165. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When a slave steals, sell him, even for a half an awqiya.”
Grade: Da’eef (Weak)

Chapter 87. A slave who commits wrong actions

166. Laqit ibn Sabira reported that his father said, “I went to the Prophet, may Allah bless him and grant him peace, when a shepherd had driven a lamp into the evening pasture. The Prophet, may Allah bless him and grant him peace, said, ‘Do not suppose that we have a hundred sheep and do not want to give you more than only a lamb. When the shepherd brought the lamb, we sacrificed a sheep in its place.'” Laqit said, “Part of what he said is, ‘Do not beat your wife as you would beat your slavegirl. When you wash your nose, snuff up water freely unless you are fasting.'”
Grade: Saheeh (Authentic)
Commentary: Read this hadīth with Abū Dāwūd’s narration of the same hadīth in more detail Laqīt b. Sabira reported: “I was the leader of the delegation of Banu’l- Muntafiq or (the narrator doubted) I was among the delegation of Banu’l- Muntafiq that came to the Messenger of Allahﷺ. When we reached the Prophet, we did not find him in his house. We found there ‘Ā’isha, the Mother of the Believers. She ordered that a dish called Khazīra should be prepared for us. It was then prepared. A tray containing dates was then presented to us. Then the Messenger of Allah (may peace and blessings be upon him) came. He asked: ‘Has anything been served to you or ordered for you?’ We replied: ‘Yes. Messenger of Allah.’ While we were sitting in the company of the Messenger of Allah (may peace and blessings be upon him) we suddenly saw that a shepherd was driving a herd of sheep to their abode. He had with him a newly-born kid that was crying. He (the Prophet) asked him: ‘What did it deliver, O so-and-so?’ He replied: ‘female sheep.’ He then said: ‘Slaughter for us in its place a sheep. Do not think that we are slaughtering it for you. We have one hundred sheep and we do not want that their number may increase. Whenever a female kid is born, we slaughter a sheep in its place.’ I (the narrator Laqīt) then said: ‘Messenger of Allah, I have a wife who has something (wrong) in her tongue, i.e. she is insolent.’ He said: ‘Then divorce her.’ I said: ‘Messenger of Allah, she had company with me and I have children from her.’ He said: ‘Then ask her (to obey you). If there is something good in her she will do (obey); and do not beat your wife as you beat your slave-girl.’ I said: ‘Messenger of Allah. tell me about ablution.’ He said: ‘Perform ablution in full and make the fingers go through the beard and snuff up water well except when you are fasting.’ ” Sunan Abee Daawood (142), and graded .)الله رحمه )Saheeh (authentic) by Imam al-Albaanee placed this hadeeth here to show that a )الله رحمه )Perhaps Imam al-Bukhaari slave who commits a sin could be beaten by way of correction. The exchange of gold or silver or wheat or barley or dates or salt or what shares cause with these items for its kind with an increment in any of the two traded items over the other or that one of them is collected on the spot while the other is collected at a later time is from the forms of Riba (Usury) called, Riba al-Fadl. The Prophetﷺ said, “A kind for its kind, equal amounts. When these kinds differ, then you should transact as you wish if it is hand to hand.” (Muslim). The hadeeth also shows that it is permissible to beat a servant when he acts upon a prohibition by way of correcting him.

Chapter 88. Someone who finishes something for his slave, fearing people’s bad opinion

167. Abu’l-‘Aliyya said, “We were ordered to finish off things for the servant and to measure and count because we did not want to allow them to accustom themselves to bad habits nor for anyone to think evil of us.”
Grade: Saheeh (Authentic)
Commentary: So, when they are sealed, weighed and counted the servants are protected from bad behaviour and we are protected from suspecting them unjustly. This teaches that we should be transparent in our dealings and take steps that ensure rest of mind and prevents distrust.

Chapter 89. Someone who counts things for his slave fearing people’s opinion

168. Salman said, “I count the soup bones for my slave, fearing people’s opinion.”
Grade: Saheeh (Authentic)
Commentary: Suspecting people unjustly is prohibited; Allah the Mighty and Exalted says, “Indeed some suspicions are sins…” (Q 49: 12)

169.same as 168.

Commentary: Similar to No. 168, with a different isnād.

Chapter 90. Disciplining the servant

170. Yazid ibn ‘Abdullah said, “‘Abdullah ibn ‘Umar sent a slave of his with some gold or silver – and he changed it and deferred the exchange (i.e. he changed gold into silver or vice versa and did not take the money straightaway. This is haram.) Then he went back to Ibn ‘Umar who gave him a painful beating. He said, ‘Go and take what is mine and do not exchange it!'”
Grade: Hasan (Sound)
Commentary: The exchange of gold or silver or wheat or barley or dates or salt or what shares cause with these items for its kind with an increment in any of the two traded items over the other or that one of them is collected on the spot while the other is collected at a later time is from the forms of Riba (Usury) called, Riba al-Fadl. The Prophetﷺ said, “A kind for its kind, equal amounts. When these kinds differ, then you should transact as you wish if it is hand to hand.” (Muslim). The hadeeth also shows that it is permissible to beat a servant when he acts upon a prohibition by way of correcting him.

171. Abu Mas’ud said, “I was beating a slave of mine when I heard a voice behind me, ‘Know, Abu Mas’ud, that Allah is able to call you to account for this slave.’ I turned around and there was the Messenger of Allah, may Allah bless him and grant him peace. I said, ‘Messenger of Allah, he is free for the sake of Allah!’ He said, ‘If you had not done that, the Fire would have touched you (or the Fire would have burned you).'”
Grade: Saheeh (Authentic)
Commentary: Perhaps the Prophetﷺ got aware that the beating exceeded the limits of discipline; and so heﷺ gave him a strong word of restrain. In the version of Muslim in the Saheeh, it says, “the whip fell off my hand out of reverence for him” and “I will never beat any other servant”. The hadeeth warns against unfair treatment of servants and shows that the atonement for that is to free such servants.

Chapter 91. Do not say, “May Allah make your face ugly”

172. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Do not say, ‘May Allah make your face ugly.'”
Grade: Hasan (Sound)
Commentary: Do not attribute his face to ugliness for Allah fashioned him and “He made everything He created good”. (Q32: 7). Quite badly, this is an expression people loosely employ against their surbodinates.

173. Abu Hurayra said, “Do not say, ‘May Allah make your face ugly and any face like your face.’ Allah Almighty created Adam, may Allah bless him and grant him peace, in the form that He ordained.”
Grade: Hasan (Sound)
Commentary: That is, the face of the person being cursed, like all human beings is like the face of Adam – peace be upon him. So if you abuse anyone in this way you are actually abusing your ancestors including Adam, peace be upon him.

Chapter 92. Avoid striking the face

174. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you strikes his servant, let him avoid his face.”
Grade: Saheeh (Authentic)
Commentary: This hadeeth shows the permissibility of beating the servant for the purpose of discipline; yet the face should be avoided. The prohibition of beating the face includes while beating a person for legal punishment or censure.

175. Jabir said, “The Prophet, may Allah bless him and grant him peace, passed by an animal which had been branded and its nostrils were smoking. The Prophet, may Allah bless him and grant him peace, said, ‘Allah curses any person who does this. No one should mark the face nor strike it.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth proves that to mark the face of a beast is prohibited, worst still human faces. However, it is encouraged to brand the animals for Zakat, and it is generally permissible for other animals, but the face must be avoided as is shown in other narrations. Branding is done as a means of identifying animals.

Chapter 93. Someone who slaps his slave should free him even though he is under no obligation to do so

176. Hilal ibn Yasaf said, “We used to sell linen in the house of Suwayd ibn Muqarrin. A slavegirl came out and said something to one of the men and that man slapped her. Suwayd ibn Muqarrin asked him, ‘Did you slap her face? We were seven and we only had a single servant. Then one of us slapped her and the Prophet, may Allah bless him and grant him peace, ordered him to set her free.'”
Grade: Saheeh (Authentic)
Commentary: The order of the Prophetﷺ that the slave-girl should be freed necessitated that the slave is freed as a matter of obligation; but his saying “let them engage her and when they can spare her, let her go on her way” as in another wording of the hadeeth (no. 178 below) when they mentioned to him that she was the only servant they had takes off the ruing of obligation; thus, the author’s chapter title. The hadeeth teaches that the wrongdoing committed by an individual or people could be mentioned out of necessity such as to explain the ways out of such problems. Also, the Muslims should correct one another when they fall into an error. The hadeeth also encourages us to kindly treat our servants.

177. Ibn ‘Umar said, “I heard the Prophet, may Allah bless him and grant him peace, say, ‘The expiation for someone who slaps his slave or beats him more than he deserves is to set him free.'”
Grade: Saheeh (Authentic)

178. Mu’awiya ibn Muqarrin said, “I slapped a mawla of mine and he fled. Then my father called me and said, ‘I will tell you a story. We, the sons of Muqarrin, were seven, and we had one servant. Then one of us slapped her and that was mentioned to the Messenger of Allah, may Allah bless him and grant him peace. He said, ‘Order them to set her free.’ The Prophet, may Allah bless him and grant him peace, was told. ‘She is the only servant they have.’ He said, ‘Then let them hire her and when they no longer need her, let her go on her way.'”
Grade: Saheeh (Authentic)
Commentary: The order of the Prophetﷺ that the slave-girl should be freed necessitated that the slave is freed as a matter of obligation; but his saying “let them engage her and when they can spare her, let her go on her way” as in another wording of the hadeeth (no. 178 below) when they mentioned to him that she was the only servant they had takes off the ruing of obligation; thus, the author’s chapter title. The hadeeth teaches that the wrongdoing committed by an individual or people could be mentioned out of necessity such as to explain the ways out of such problems. Also, the Muslims should correct one another when they fall into an error. The hadeeth also encourages us to kindly treat our servants.

179. Shu’ba said, “Muhammad ibn al-Munkadir said to me, ‘What is your name?’ I replied, ‘Shu’ba.’ He said, ‘Abu Shu’ba related to me that when Suwayd ibn Muqarrin al-Muzani saw a man strike his slave, he said. ‘Do you not know that the face is forbidden? In the time of the Messenger of Allah, may Allah bless him and grant him peace, we were seven brothers and we only had one servant. Then one of us slapped him (sic.) and the Prophet, may Allah bless him and grant him peace, commanded that we set him free.'”
Grade: Saheeh (Authentic)

180. Abu ‘Umar Zadhan said, “We were with Ibn ‘Umar when he summoned a slave of his whom he had beaten and he uncovered his back. ‘Does it hurt?’ he asked. ‘No,’ he replied. Then he set him free. He picked up a stick from the ground and then said, ‘I do not have a reward (for him) worth as much as this stick.’ I asked, ‘Abu ‘Abdu’r-Rahman, why do you say this?’ He replied, ‘I heard the Prophet, may Allah bless him and grant him peace, say, “The expiation of someone who beats a slave more than he deserves or slaps his face is that he must set him free.”‘”
Grade: Saheeh (Authentic)
Commentary: Perhaps, Abdullah bin ‘Umar (عنهام الله ريض (beat the servant to discipline him but exceeded the limits resulting in the marks on the slave’s back. Then based on what he had heard from the Messengerﷺ, freeing the slave was the only way he could atone for the mistake, so he freed him. It shows that one should regularly evaluate his deeds and readdress them as apprioprate; by giving thanks to Allah and seeking to do more in some cases and by turning to Allah in repentance and returning the rights of people in other cases. The student should not hesitate to seek clarifications from his teacher about any of his statement or action he did not understand.

chapter 94. The qisas (retaliation) of the slave

181.’Ammar ibn Yasir said, “None of you beats his slave unjustly without the slave receiving retaliation from him on the Day of Rising.”
Grade: Saheeh (Authentic)
Commentary: It warns against injustice and reminds of the Day of Judgement and the punishment of Allah the Mighty and Exalted.

182. Abu Layla said, “Salman went out and when his animal fodder fell from the manger, he told his servant, ‘If it were not that I fear retaliation, I would make you hurt (i.e. by beating you).”
Grade: Saheeh (Authentic)
Commentary: It exibits the piety of the Salaf as-Saalih (the pious predecessors), may Allah be pleased with them, and their fear of Allah’s punishment; they would leave their rights for the sake of Allah the most High, suppress their anger and overlook the shortcomings of people to seek Allah’s Countenance.

183. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Give people their rights. Even the hornless sheep will take retaliation from the horned sheep.”
Grade: Saheeh (Authentic)
Commentary: This is evidence that the beasts will also be resurrected on the Day of Judgement. Apparently, Imam Al-Bukhaari included this hadeeth in this chapter to show that since the horned and hornless sheep will get retaliation as apprioprate, every human being; servant and boss, weak and strong will also be paid their dues on the Day of Resurrection.

184. Umm Salama reported that the Prophet, may Allah bless him and grant him peace, was in his house and called for a slave of his (or hers) and she was slow in coming. The anger showed in his face. Umm Salama went to the curtain and found the slavegirl playing. He had a siwak-stick with him and said, ‘”Were it not that I fear retaliation on the Day of Rising with this siwak.” Muhammad ibn al-Haytham added: She was playing with an animal. He said, “When the Prophet, may Allah bless him and grant him peace, brought her, Umm Salama said, ‘Messenger of Allah! Let her swear that she did not hear you!’ She said, ‘He had a siwak stick in his hand.'”
Grade: Da’eef (Weak)

185. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “On the Day of Rising, retaliation will be taken from anyone who gives a beating.”
Grade: Saheeh (Authentic)
Commentary: It warns against injustice and reminds of the Day of Judgement and the punishment of Allah the Mighty and Exalted. This is evidence that the beasts will also be resurrected on the Day of Judgement. Apparently, Imam Al-Bukhaari included this hadeeth in this chapter to show that since the horned and hornless sheep will get retaliation as apprioprate, every human being; servant and boss, weak and strong will also be paid their dues on the Day of Resurrection.

186. same as 185.
Grade: Saheeh (Authentic)

chapter 95. “Clothe them from the clothes you yourself wear.”

187.’Ubada ibn al-Walid said, “My father and I went out to seek knowledge from the Ansar in this area before they died. The first one we met was Abu’l-Yasar, the Companion of the Prophet, may Allah bless him and grant him peace, who had been one of his salves. Abu’l-Yasar was wearing one striped robe and one mu’afiri robe and his slave was also wearing one striped robe and one mu’afiri robe. I said to him, ‘Uncle! Why don’t you take your slave’s striped robe and give him your mu’afiri robe, or take his mu’afiri robe and give him your striped robe? Then he would have a complete outfit and you would have a complete outfit.’ He wiped his head and said, ‘O Allah, bless him in it! Nephew, these two eyes of mine have seen and these two ears of mine have heart and my heart has retained,’ and he pointed towards his heart, ‘that the Prophet, may Allah bless him and grant him peace, said, “Feed them from what you yourself eat and clothe them from the clothes you yourself wear.” It is easier for me to give him the goods of this world than to have my good actions taken away from me on the Day of Rising.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains a great deal of benefits; including: the companions’ love for knowledge, and the humility of the father to learn along with his child. The companions (RA)gave serious consideration to the words of the Messengerﷺ; and so, they memorized it, acted upon it and feared the evil consequences of contradicting his orders. One should kindly treat his dependants and servants; providing them from he eats and wears.

188. Jabir ibn ‘Abdullah said, “The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, ‘Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.'”
Grade: Saheeh (Authentic)
Commentary: It reminds us of the greatness of the Creator, Allah the Mighty and Exalted and cautions against ill-treatment of His creatures. So, the Prophetﷺ regularly admonished that we kindly treat our servants.

chapter 96. Insulting slaves

189. Al-Ma’rur ibn Suwayd said, “I saw Abu Dharr wearing a robe and his slave was also wearing a robe. We asked him about that and he said, ‘I insulted a man and he complained about me to the Prophet, may Allah bless him and grant him peace, and the Prophet, may Allah bless him and grant him peace, said to me, ‘Did you insult him by his mother?’ ‘Yes,’ I replied. He said, ‘Your brothers are your property. Allah has put them under your authority. If someone has his brother under his authority, he should feed him from what he eats and clothe him from what he wears and not burden him with anything that will be too much for him. If you burden him with what will be too much for him, then help him.'”
Grade: Saheeh (Authentic)
Commentary: A person could mention something he did wrong if doing so brings about benefits and does not cause greater harms. The hadeeth strongly condemns insulting people, especially their parents; it is contained in a wording of the hadeeth that the Prophetﷺ asked him: “Did you insult his mother?” I said, “Yes.” He said, “You still have (traits of the Period of) Ignorance!” It also shows that the companions (RA)quickly turned to Allah in repentance whenever they were corrected. From kind treatment of servants is that they should not be over burdened with work; when the works is much, they should be helped.

chapter 97. Should a person help his slave?

190. Sallam ibn ‘Amr reported from one of the Companions of the Prophet, may Allah bless him and grant him peace, said, “Your slaves are your brothers, so treat him well. Ask for their help in what is too much for you and help them in what is too much for them.”
Grade: Da’eef (Weak)

191. Abu Hurayra said, ‘Help the worker in his work. The one who works for Allah will not be disappointed,” i.e. the servant.
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows the virtue of the servants: they will not be disappointed. However, their work will not be for Allah the Most High, if it involves prohibited matters.

chapter 98. Do not burden a slave with work which he is incapable of doing

192. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The slave has his food and clothing. Do not burden a slave with work which he is incapable of doing.”
Grade: Saheeh (Authentic)
Commentary: A person could mention something he did wrong if doing so brings about benefits and does not cause greater harms. The hadeeth strongly condemns insulting people, especially their parents; it is contained in a wording of the hadeeth that the Prophetﷺ asked him: “Did you insult his mother?” I said, “Yes.” He said, “You still have (traits of the Period of) Ignorance!” It also shows that the companions (RA)quickly turned to Allah in repentance whenever they were corrected. From kind treatment of servants is that they should not be over burdened with work; when the works is much, they should be helped.

193.Same as 192.
Commentary:As No. 192, with a different isnād

194. Ma’rur said, “We passed by Abu Dharr and he was wearing a garment and his slave had a robe on. We said, ‘Why do you not take this and give this man something else instead of the robe?’ He replied that the Prophet, may Allah bless him and grant him peace, said, ‘Allah has put your brothers under your authority. If someone has his brother under his authority, he should feed him from what he eats and clothe him from what he wears and not burden him with what will be too much for him. If he burdens him with what will be too much for him, he should help him.'”
Grade: Saheeh (Authentic)
Commentary: A person could mention something he did wrong if doing so brings about benefits and does not cause greater harms. The hadeeth strongly condemns insulting people, especially their parents; it is contained in a wording of the hadeeth that the Prophetﷺ asked him: “Did you insult his mother?” I said, “Yes.” He said, “You still have (traits of the Period of) Ignorance!” It also shows that the companions (RA)quickly turned to Allah in repentance whenever they were corrected. From kind treatment of servants is that they should not be over burdened with work; when the works is much, they should be helped.

99. A man’s maintenance of his slave and servant is sadaqa

195. Al-Miqdam heard the Prophet, may Allah bless him and grant him peace, say, “What you feed yourself is sadaqa. What you feed your child, your wife and your servant is sadaqa.”
Grade: Saheeh (Authentic)
Commentary: There is great reward in feeding one’s self and other members of the household including one’s slaves. However, since all actions are judged according to intentions, one should seek to please Allah the Most High, alone therefrom and anticipate His reward

196. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The best sadaqa is that which leaves you free of want. The upper hand is better than the lower hand. Begin with those you look after. Your wife says, ‘Spend on me or divorce me.’ Your slave says, ‘Spend on me or sell me.’ Your child asks, ‘On whom can we rely?'”
Grade: Saheeh (Authentic)
Commentary: It shows that charity has grades, and it is better to be the giver than the a receiver. So, the best charity is that which is given such that one’s dependents do not start begging thereafter and one is able to give many more times. The hadeeth is evidence that it is obligatory upon a man to maintain his wives, children and other dependents.

197. Abu Hurayra said, “The Prophet, may Allah bless him and grant him peace, commanded sadaqa. A man said, ‘I have a dinar.’ He said, ‘Spend it on yourself.’ He said, ‘I have another.’ He said, ‘Spend it on your wife.’ He said, ‘I have another.’ He said, ‘Spend it on your servant and then on whomever you see fit.'”
Grade: Hasan (Sound)
Commentary: It exhorts towards spending upon one’s self, wife, children (as is contained in other wordings of the hadeeth) and servants showing that all of that is from charity. Leaders and teachers should guide people towards what will bring benefits to them in this world and hereafter.

chapter 100. When someone dislikes eating with his slave

198. Ibn Jurayj related that Abu’z-Zubayr heard him ask Jabir about when a man’s servant has finished his work and heat (i.e. cooking). Did the Prophet, may Allah bless him and grant him peace, command that the servant be invited to eat? “Yes,” he replied. If one of you dislikes to have his servant eat with him, he should give him his food by his own hand.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth teaches us to be modest, and to show deference to other people including our subordinates, not being unnecessarily assuming in attitude and behaviour.

chapter 101. A slave should eat from what his master eats

199. Jabir ibn ‘Abdullah said, “The Messenger of Allah, may Allah bless him and grant him peace, advised that slaves be well treated. He said, ‘Feed them from what you eat and clothe them from what you wear and do not punish Allah’s creation.'”

Grade: Saheeh (Authentic)
Commentary: It reminds us of the greatness of the Creator, Allah the Mighty and Exalted and cautions against ill-treatment of His creatures. So, the Prophetﷺ regularly admonished that we kindly treat our servants.

chapter 102. Does a man’s servant sit with him when he eats?

200. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When one of your servants brings you food, he should sit with him. If you do not accept that, then you should give it to him.'”
Grade: Saheeh (Authentic)

201. Abu Mahdhura said, “I was sitting with ‘Umar when Safwan ibn Umayya brought him a bowl which some people were carrying in a robe. They set it down in front of ‘Umar. ‘Umar then invited some poor people and some slaves belonging to the people around him and they ate with him. Then he aid, ‘Allah will do a people or else he said, ‘Allah will curse a people’ who dislike having their slaves eat with them.’ Safwan said, ‘By Allah, we do not dislike them, but we prefer ourselves to them, and by Allah, we do not find good food which we can eat and feed it to them as well.'”
Grade: Saheeh (Authentic)
Commentary: Every Muslim should emulate the companions (y). They had great concerns for the poor, the needy and slaves. They would eat the same food with them from the same containers in the same sitting; and they were displeased with the one who disliked showing kindness to the weak in the society. Allah the Mighty and Exalted provides for His creatures; so whomever He grants the ability to eat good food should not be wasteful in it and should remember to invite the needy to partake in this favour.

chapter 103. When a slave advises his master

202.’Abdullah ibn ‘Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When the slave advises his master and is assiduous in the worship of his Lord, he receives a double reward.”
Grade: Saheeh (Authentic)
Commentary: From the sincerity of the slave to his master is to be dutiful to him. So, his first reward comes from his dutifulness to his master and the second, for his assiduous worship of his Lord. Imam Ibn Abdil-Barr (الله رحمه ( said: “It could be deduced from here that: the one who had two obligations and fulfilled them is better than the one who had only an obligation which he fulfilled. Such as the one upon whom the Prayer and Zakat became due and he fulfilled them; he is better than the one upon whom only the prayer is due (and he fulfilled it).”

203. Salih ibn Hayy reported that a man said to ‘Amir ash-Shu’bi, “Abu ‘Amr! We say that when a man frees his umm walad and then marries her, he is like the one who rides his camel.” ‘Amir said, “Abu Burda related to me from his father that the Messenger of Allah, may Allah bless him and grant him peace, said to them: ‘Three have a double reward: one of the People of the Book who believes in his Prophet and then believes in Muhammad has two rewards. When a slave carries out the due of Allah and the due of his master, he has a double reward. And (the third is) a man who has a slavegirl with whom he has intercourse and teaches her well and instructs her well and then sets her free and marries her. He has two rewards.'” ‘Amir said, “We have given it to you for nothing. He was on his way to Madina.
Grade: Saheeh (Authentic)
Commentary: Each of the three had two different obligations which they fulfilled each of which earned them distinct reward except the one from the People of the Book who believed in his Prophet but disbelieves in Muhammadﷺ. His disbelief in Muhammadﷺ is actually disbelief in his Prophet too; so he has no reward at all. The hadeeth also encourages dealing nicely with and educating slave-girls and then marrying them. Imam An-Nawawee (رحمه الله (said, “…this is from kindly dealing with her after treating her well.”

204. Abu Musa reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The slave who is excellent in the worship of his Lord and fulfils the duties of obedience and counsel which he owes to his master, has two rewards.”
Grade: Saheeh (Authentic)

205. Abu Burda reported from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, “The slave has two rewards when he carries out Allah’s due in worship (or he said that he is excellent in his worship) and the right of his owner who owns him.”
Grade: Saheeh (Authentic)
Commentary: From the sincerity of the slave to his master is to be dutiful to him. So, his first reward comes from his dutifulness to his master and the second, for his assiduous worship of his Lord. Imam Ibn Abdil-Barr (الله رحمه ( said: “It could be deduced from here that: the one who had two obligations and fulfilled them is better than the one who had only an obligation which he fulfilled. Such as the one upon whom the Prayer and Zakat became due and he fulfilled them; he is better than the one upon whom only the prayer is due (and he fulfilled it).”

chapter 104. The slave is a guardian

206. Ibn ‘Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “All of you are shepherds and each of you is responsible for his flock. The amir of a people is a shepherd and he is responsible for his flock. A man is the shepherd of the people of his house and he is responsible for his flock. A man’s slave is the shepherd of his master’s property and he is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.”
Grade: Saheeh (Authentic)
Commentary: As the slave is accountable for the property of his master, the master has a greater responsibility: he is accountable for each of his dependents and slaves. So, as the slave exerts efforts to carry out his dues towards his master, the master requires greater efforts to discharge his responsibilities over his dependents. He should feed them, clothe them and teach them the religion and their wordly affairs. Allah is the source of strength. In other wordings of the hadeeth, it adds, “…and the wife is the shepherd of her husband’s house and she is responsible for it.”

207. Abu Hurayra said, “When a slave obeys his master, he has obeyed Allah Almighty. When he rebels against his master, he rebels against Allah Almighty.”
Grade: Da’eef (Weak)

chapter 105. The person who wished he were a slave

208. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When the Muslim slave performs the due of Allah and the due of his master, he will have two rewards.” Abu Hurayra said, “By the One who has the soul of Abu Hurayra in His hand! If it had not been for jihad in the Way of Allah, the hajj, and dutifulness to my mother, I would wish to die a slave!”
Grade: Saheeh (Authentic)
Commentary: As for performing the dues of Allah, it is his giving worship to Him and not joining any partner with Him, and carrying out the due of his master is to be sincere and dutiful to him as mentioned earlier. The hadeeth shows the permissibility of calling Allah to witness to affirm the importance of what one says even though he had not been requested to swear. It also indicates the eargerness of the companions (RA)to earn rewards, and that good deeds have grades; each of jihād in the way of Allah, the hajj and dutifulness to parents earns a person more rewards than the slave’s dutifulness to Allah and his master.

chapter 106. Do not say “‘abdî” (my slave)

209. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “None of you should say, ‘My slave (‘abdi)’ or ‘my slavegirl (amati)’ All of you are slaves of Allah and all of your women are slaves of Allah. Rather you should say, ‘My boy (ghulami)’, my slavegirl (jariyyati)’, ‘my lad (fatayi)’ or ‘my girl (fatati).'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth prohibits exceeding bounds in our statements and actions; the word, my slave shows ownership while the master and slave truly belong to Allah the Mighty and Exalted. My boy and My girl are more friendly expressions. Teachers should always guide their students to that which takes away harm from them and brings them benefits here and hereafter

chapter 107. Does one say “my master (sayyidi)”?

210. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “None of you should say ‘my slave (‘abdi or amati)’ and a slave should not say, ‘my lord (rabbi or rabbati)’. They should say, ‘my boy’ or ‘my girl’ (fatayi and fatati) and ‘my master’ or ‘mistress’ (sayyidi and sayyidati)’. All of you are slaves, and the Lord is Allah, Almighty and Exalted.”
Grade: Saheeh (Authentic)

211. Mutarrif reported that his father said, “I went in the delegation of the Banu ‘Amir to the Prophet, may Allah bless him and grant him peace. They said, ‘You are our master.’ He said, ‘The Master is Allah.’ They said, ‘The best of us in excellence and the greatest of us in generosity.’ He said, ‘Say what you like, but do not let Shaytan provoke you.'”
Grade: Saheeh (Authentic)
Commentary: mam Al-Albaanee (الله رحمه (said, “When the Prophetﷺ feared that some of the companions – especially those who only newly accepted Islam – could exceed bounds about praising him, he said to them, ‘The Master is Allah’ meaning, the true Master is Allah.” The hadeeth prohibits praising a person excessively and overburdening one’s self during speech. It shows the humility of the Prophetﷺ.