Business and Industry

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Selected Prophetic adth and narrations from the early Imms on the Islamic imperative to work and engage in commerce taken from the book al-aththu alal-Tijrah wal-inah of:

Imm Abu Bakr Amed b. Muammad al-Khalll al-Baghdd al-anbal

(d. 311h)

Translation and Commentary by

Abu Eesa Niamatullah

Introduction

A number of books have been written by scholars past and present to encourage the earning of all income as well as to refute those who claimed it was better not to work and trust in Allah, restricting oneself to ibdah and nothing else. The most famous of these books is a short treatise called al-aththu alal-Tijrah wal-inah wal-Amal wal-Inkru al man yadda al-Tawakkul f tarkl-Amal wal-ujjatu alayhim f dhlik (Encouraging Business, Industry and Employment, and a refutation of those who claim that abandoning work is Trust in God and the proof against them). The book was written by Imm Abu Bakr b. Muammad al-Khalll, the main student of Imm Abu Bakr al-Marrdh who himself was the top disciple of Imm Amed b. anbal, the leader of the last four main schools in Islamic law - ramatullhi alayhim ajman. In our modern age, disfigured as it is by a global credit crunch, the scriptural injunctions on avoiding rib (interest) and gharar (excessive uncertainty) take on added meaning. Moreover, this treaty itself is particularly pertinent to the reality faced by Muslims in the West, who by virtue of their citizenship are sometimes afforded a choice between securing gainful employment or claiming state benefits. The excellence of Imm Abu Bakr b. Muammad al-Khallls work is seen in the statement by the editor of the book itself Shaykh Abdl-Fatt Abu Ghuddah raimahullh who commented on the excellence of its selection of Prophetic adth, the statements of the major Imms of the past on the subject, and the examples of their practice. As with all early texts, it follows the style of a book of adth that is written for scholars, complete with its various chains and narrators. What follows are a selection of the narrations included in the book, both Prophetic and those of the Imms themselves. The adth are referenced to indicate their authenticity as per the judgement of Shaykh Abdl-Fatt and other Muaddithn.

The numbering used in this text is my own and the numbers in brackets denote the number of that particular narration in the original Arabic manuscript. I have also retained the chains of narration for more advanced students to become familiar with the narrators and Imms of the Sunnah. In addition, I have included occasional biographical details of some of the narrators as well as explanations of certain words and concepts. This small translation along with its elucidation will make up part of our AlMaghrib Institute double-weekend course (in association with the 1st Ethical Charitable Trust) on Fiqhl-Buy which can be translated as The Jurisprudence of Sales and Transactions (the actual class is called Pure Paisa: The Fiqh of Money & Transactions), although the essence of the course is much more than that, aiming to unravel the mysteries surrounding many issues such as: all and arm earnings; preferred professions; the concept of money, wealth, and currencies; the principles of business; Islamic financial ethics; how to buy and sell correctly; how to take a loan; understanding Islamic contracts; investment; venture capitalism; partnerships; companies; understanding rib (interest) and gambling; how to understand business markets etc. All of these concepts will be studied in a practical fashion by going through worked examples, utilising case-based learning and group activities. Our aim is to help students comprehend the material, particularly if they have no experience in business, sales and finance. We will also be dealing in detail with a number of contemporary issues that confuse many Muslims and put them in danger of becoming involved in arm matters. We will be looking in particular at the issues of: Islamic mortgages, interest-free credit, warranties, credit-cards, debit-cards, promotional offers, student loans, inflation, competitions, 401k/pensions, insurance, games of chance, stocks and shares, and more bi-idhnillh. I hope that you benefit from this e-book and that you in turn put into practice its teachings and thereby benefit your family and those dependent upon you. I also hope to see you at our class when it comes to your area. Wallhu Waliyyul-Tawfq.

Abu Eesa Niamatullah

ii

al-aththu alal-Tijrah wal-inah

Selections from

Abu Bakr Amed b. Muammad b. Hrn al-Khalll said:

1 (1)

Abu Bakr al-Marrdh1 narrated to us that he heard a man say to Abu Abdullh2 raimahullh, My earnings are adequate for me. He said,

Stick to the market, maintain your ties of kinship and spend on them.

Commentary
Note the eloquence of Imm Ameds statement and the conciseness and comprehensiveness of his speech, as was the norm from the Imms of the Salaf 3. In this statement, Imm Amed is advising the man to move beyond having an adequate lifestyle but rather encouraging him to seek increase in his business so that he can earn more all income, freeing him to fulfil many other important obligations such as spending time maintaining his family ties, as well as using the extra money he earns on his direct and extended family, an action we know is most encouraged in Islm.

About the Author

The author of this book is the Imm, al-fi, al-Faqh , the Leader of the anbilah and their Imm in his time, Abu Bakr Amed b. Muammad b. Hrn b. Yazd al-Baghdd al-anbal al-Khalll. He was born 234h or 235h and it is quite possible that he met Imm Amed, although he learnt his fiqh from Imm Ameds companions, particularly from Imm Ameds main student, Abu Bakr al-Marrdh. He sought knowledge travelling to Persia, the Shm (modern day Palestine, Jordan, Syria and Lebanon) region and throughout the Arabian Peninsula and then settled to write some of the most seminal works of the anbal madh-hab. He was considered the first to actually codify the madh-hab and preserve and promote the anbal school of thought in an organised written fashion. He passed away in the month of Rab al-Awwal, 311h, and it is said that he was buried next to his teacher Abu Bakr al-Marrdh, at the foot of the grave of Imm Amed, raimahumullh.

1. He was the main student of Imm Amed b. anbal and the narrator of many of the reports in this book. 2. Abu Abdullh Amed b. Muammad b. anbal b. Hill b. Asad al-Shaybn or otherwise known as Imm Amed b. anbal, Shaykhl-Islm, leader of the Muaddithn, author of the magnificent adth collection the Musnad Imm Amed containing over 27,000 narrations, founder of the 4th School of Islmic Law and quite simply the Imm of Ahll-Sunnah wal-Jamah. He passed away 241h. Every time the title/kunyah Abu Abdullh is mentioned in this text, it refers to Imm Amed. 3. The first three blessed generations of pious and rightly-guided Imms in the history of Islm as praised in advance by the Prophet allallhu alayhi wa sallam

2 (3)
2

Abu Bakr al-Marrdh narrated to us, I heard Abu Abdullh say,

I have commanded them - meaning my children - to take turns going to the market and getting involved in business. It has been narrated from ishah from the Prophet (allallhu alayhi wa sallam) that he said,

Indeed the best a man has eaten is from that which he has earned. 4

4. The adth has been collected in the Musnad of Imm Amed 31:6, the Sunan of Abu Dwd 210:15, the Sunan of Ibn Mjah 5:4, and the Jmi of al-Tirmidh 406:2, and it is authentic.

3 (4)
3

Muammad b. al-usayn5 narrated to me that Fal b. Ziyd told them, I heard Abu Abdullh enjoin people to the market saying,

How excellent it is to be free of need from others.

Commentary
Imm Ameds statement here reminds us of the statement of Sayyidun Umar b. al-Khab (raiyAllhu anhu):

If it wasnt for all this commerce, youd have become dependent upon the people.6

5. Please note that when you see b. in a name such as here with Muammad b. al-usayn, it is referring to ibn or more accurately bin which means son of. It is common practice in transliteration to denote it with b. 6. Muannaf Ibn Ab Shaybah, 22620

4 (6)

Zakariyy b. Yay Abu Yay al-Nqid7 narrated to me, I asked Abu Abdullh raimahullh, I work in leasing and now my parents want me to open up a shop to work out of. He said,

Get a shop then. There will always be funerals, people will be sick etc.
I said to him, But its hard work and my partner doesnt do his fair share. He said,

Then give him notice.

Commentary
This statement alludes to the benefits of running ones own business. By working for yourself, you will be able to choose your own schedule and, as a result, make the best decisions for yourself. The experience of the pious predecessors, and what many of us can attest to, is the freedom that arises from being able to decide ones own schedule whether that means being able to pray over a deceased friend or relative as soon as the word gets in, to follow their janzah, and to attend their burial without having to worry about getting back to work. Likewise, you will have the freedom to visit the sick at any time and partake in many other blessed acts of ibdah that one would find difficult to do if they are employed by someone else and/or if they are restricted by the terms of their employment. Zakariyy b. Yay explained that this advice is an encouragement for people to work and get involved in commerce. The final statement Then give him notice means to remind him of his obligations and if that fails, then to hold him to account and if necessary, ask him to leave the business.

7. Al-Khab al-Baghdd said about him in Trkh Baghdd 461:8, He was from the pious worshippers and from the most accurate scholars of sacred tradition (Muaddithn).

5 (15)

It was narrated to us by arb b. Isml, who was told by Musayyab b. Wi who said, Ashath b. Shubah said, I said to Ibrhm b. Ad-ham, I hire myself out to work in the markets but I miss out on the congregational prayer (in the masjid). He said,

Continue to hire yourself out, make yourself independent from asking other people8, and perform the prayers on time.

Commentary
From this example we learn that if an employee does not have permission from his employer to pray at the masjid, then he will not fall into sin as a result. It is better for him to continue working to earn for himself and his family as opposed to leaving employment or commerce completely for the sake of attending the congregational prayers. This does not mean that he is not required to fulfil his compulsory prayers. On the contrary, he is obligated to perform the compulsory five daily prayers in their correct times at his place of work, as well as many of the voluntary prayers that he can perform in addition to them. If it is possible to find a type of profession that allows him to work and attend the masjid for prayers, then this is the best and most blessed of all outcomes.

Ibrhm b. Ad-ham
Ibrhm b. Ad-ham Abu Isq b. Manr alKhurasn was born in approximately 100h. He is the leader of the Ascetics and Gnostics. He narrated from those who accompanied the abah. He was known more for his practice of caution and taqw, his consistent ibdah, and his simple lifestyle than for his knowledge. Sufyn al-Thawr said regarding him, He reminds

me of Ibrhim al-Khall, and if he had been amongst the abah he would have been seen as a noble, righteous man. Interestingly, although
he lived simply, he always insisted that a person earn his wealth with his own hands, and this is what he himself used to do. It is reported that he once worked as a supervisor of the horticultural development of some cities in Irq.

8. i.e. to be free from the need of financial assistance, charity, begging.

6 (17)

Abu Bakr al-Marrdh narrated to us that he said to Abu Abdullh, What did Sufyn al-Thawr go to Yemen for? He said,

He went to do business and to meet Mamar. They said he had 100 dnrs but it is more correct to say that he had 70.

Commentary
We know that Sufyn al-Thawr is one of the leaders of Ahll-Sunnah, an ascetic from the senior Imms of the past. He would travel regularly in the path of knowledge and teaching. In this narration, Imm Amed wishes to bring our attention to the fact that even Sufyn alThawrs dedication to knowledge did not stop him from earning a living. Indeed Sufyn alThawr emphasised this fact by insisting that it was firstly a matter of business that brought him to Yemen and secondly to meet Mamar b. Rshid al-Bar al-Yemeni al-ann9, the famous Muaddith, despite his immense status. It is interesting to note the different jobs that the early scholars participated in. Imm alDhahab narrates in his Siyar that when Sufyn al-Thawr went to Barah, he took up the task of looking after its abundant gardens. At another time when Sufyn al-Thawr travelled to Yemen, he was sent with 4000 dirhams to invest as a Murib (fund manager) through a contract of Murabah (entrepreneur-management partnership). Whilst in Makkah, it is reported that he even took to baking (although it seems not very successfully!).

Sufyn al-Thawr
Imm Sufyn b. Sad b. Masrq al-Thawr was from Kfah, Irq. He was born 97h and so his time was the second century of the Hijrah. Shaykhl-Islm, he was considered by some to be more capable in fiqh than the founders of the four madh-habs themselves and was considered more proficient in adth which was his primary love and specialty than even the most senior adth scholars. It is said that he would never hear anything except that he would memorise it. Of him, the great scholar Abdullh b. al-Mubrak said, There is not

a single person on the face of the Earth more knowledgeable than Sufyn. Shark said, We saw Sufyn to be the Proof of God against His servants (creation). He passed away in
161h, raimahullh tal.

9. He passed away in 153h raimahullhu tala.

7 (19)

It was narrated to me by Muammad b. Amr b. Mukram who said, I heard Abul-asan al-Zhid say, A man asked Sufyn b. Uyaynah,10 Can a man still be a zhid and yet he has 100 dnrs? Yes, he replied. And hows that? he asked.

If his wealth decreases he doesnt become depressed by that, and if it increases he doesnt get delighted by that, and he doesnt hate to die because of being separated from his wealth.

He said,

Commentary
A zhid refers to a person who practises zuhd which could be translated as abstinence from the delights of this worldly life, or asceticism. Such a person acts with great temperance and discipline when it comes to daily luxuries and exhibits the highest level of self-control out of a desire for having such delights reserved for him in the khirah. Zuhd is itself a science that has many aspects, open to the subjectivity of its practitioners. This narration brings up an important point for us to contemplate. The perception that one cannot be religious or pious and simultaneously wealthy is strangely common, despite the fact that a basic study of the biographies of the founding fathers of this religion will teach us otherwise. Sufyn al-Thawr had an interesting statement about this when he said, I

prefer that the people of knowledge always have sufficient wealth, for they are afflicted more regularly and the peoples tongues wag more freely with respect to them.11
Here Sufyn al-Thawr is referring to the fact that the scholars are persecuted amongst people and are often pushed to flee their lands because of their refusal to toe the line of oppression as was experienced by Sufyn al-Thawr himself. It is also understood that the more status an individual has, the more normal folk will wish them to fall in status whether willingly or unwillingly jealousy and envy are key to this as well as the generally higher standards expected from the scholars. In this regard, Sufyn al-Thawr believed that taking benefits, living off stipends, or accepting charity are shameful and humiliating actions for a scholar to engage in. Wallhu alam.

10. The second of the two great and most famous Sufyns, raimahumallh. 11. Siyarl-Alm, 254:7

8 (20)
8

It was narrated to us from Al b. al-usayn b. Hrn who said, Muammad b. Muammad al-Ar said that usayn b. Al b. al-Aswad mentioned to him on the authority of Ubayd b. Ms who said, I heard Sufyn alThawr say,

Wealth in our times is a weapon.

Commentary
Imm al-Dhahab recorded on the authority of Rawwd b. al-Jarr that Sufyn said, Wealth

used to be disliked back in the day, but in our time it is the shield of the Believer.
It has also been narrated that a man once saw a number of dnrs in the hands of Sufyn and said to him, What are you doing with such money?! Sufyn replied, Hold

your tongue! If it wasnt for this, the Kings would wipe their noses with us! - meaning that

being financially independent from the State allows people to be honest and true to their own beliefs and frees them from political pressures.

9 (21)

Al-asan b. Abdl-Wahhb narrated to me that Abu Bakr b. ammd alMuqri said that Amed b. Yaqb narrated to them that Abul-Fat said, Sufyn (Al-Thawr) would censure those who thought it better not to seek employment. He (Sufyn) said,

Abu Bakr al-iddq once saw a boy who was begging and so he employed him himself.

Commentary
Sayyidun Abu Bakr (raiyAllhu anhu) was particularly skilful and experienced in sensing a good opportunity for business. Indeed as his daughter ishah stated, Abu

businessman of the Quraysh.

Bakr was the best

In this beautiful example, we see that Abu Bakr, leader of the Believers, took a boy who had ability but had resorted to begging - and being of no benefit - and turned him into an independent, productive worker with self-respect and honour.
12

From this we learn that unless there is a genuine need, there is no respectful reason for anyone - let alone a Muslim - to be living off benefits and charity and belittling himself in front of people.

12. Muannaf Ibn Ab Shaybah, 22621

10 (25)
10

Abu Bakr al-Marrdh narrated to us on the authority of Abu Abdullh on the authority of Abu Jafar al-adhdh on the authority of Shuayb b. arb who said,

Do not disregard a single fals13 that you earn whilst being obedient to Allh; its not the fals which is the issue, rather obedience is the issue. Perhaps youll buy some groceries and they wont remain in your stomach until they have sought forgiveness for you.

Commentary
Shaykh Abdl-Fatt raimahullh commented on this narration saying: It is because of this that some of the Salaf would say, If

you eat all you have obeyed Allh whether you like it or not, and if you eat arm you have disobeyed Allh whether you like it or not.
Some of the wives of the Salaf would say to their husbands before they left the house for work, Fear

Allh with respect to us and do not feed us with that which is arm. We can bear hunger patiently but we cannot bear the Fire.

13. A fals was a coin from the regions of Shm and Iraq. It was considered as almost negligible; seen to be but a fraction of a dnr in value.

11 (26)
11

Amed b. Muammad Abdl-amad al-Muqri narrated to us that Ysuf b. Muslim narrated to him that he heard Al b. Bakkr say,

Ibrhm b. Ad-ham used to contract himself out as a labourer, Sulaymn al-Khaww would gather leftover ears of grain, and udhayfah would make bricks.

Commentary
In this narration we find the example of three major Imms of the past spending considerable time working with their hands to earn a living. In addition to the hundreds of narrations we know of their ibdah and obedience to Allh azza wa jall, they worked with their hands solely to save themselves from having to ask others for handouts and support. Ibrhm b. Ad-ham, for example, would hire himself out for all kinds of work. Sulayman al-Khaww would gather together those leftover grains after the harvests, which could amount to a considerable quantity if enough time was invested (similar to the recycling industries of today), and udhayfah al-Marash was a mortar/hod carrier who would collect mud and clay and then add water to fashion bricks, which would be unbaked yet dried in the sun and then cut up and used to build houses.

12 (29)

Muammad b. Amed b. al-Qsim al-Azd narrated to us that hir b. Muammad al-Tamm narrated to him that al-Fay b. Isq said, I asked al-Fuayl b. Iy, What do you say about a man who remains at home and claims that he is putting his trust in Allh and that He will provide for him? He replied, If he places his trust in Allh until he truly sincerely trusts Him, then He will not hold back from him something he always wanted. But the Prophets didnt ever do this and neither did anyone else indeed the Prophets would contract themselves out as workers, as the Prophet (allallhu alayhi wa sallam) did himself, and Abu Bakr, and Umar. None of them ever said, Were staying put until Allah azza wa jall provides for us! Verily, Allh tal said in His Book:

And seek the grace of Allh14

So one must go out and seek a living.

Commentary
Shaykh Abdl-Fatt Abu Ghuddah mentioned in reference to this statement that, Allh tal made success dependent upon obtaining all provision, performing ones obligations and making much dhikr of Him may He be glorified. My understanding stems from His statement, So that you may be successful, and many other cases have shown this to be the truth in reality as well.

Al-Fuayl b. Iy
Ibn Masd b. Bishr Abu Al al-Fuayl b. Iy was born in Samarqand and then travelled to study with scholars like Imm Jafar al-diq, Imm Layth b. Sad, al-Amash. As for those who took from him, they include al-Shfi, Abdullh b. al-Mubrak, al-Ama, Ibn Uyaynah and many more.

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14. Sratl-Jumuah, verse 10, which refers to going back to ones business after the Jumuah prayer: Then once the alh is over, disperse in the land, and seek the grace of Allh, and remember Allh abundantly, so that you may be successful.

Commentary continued
Al-fi al-Dhahabi said in his biography of the abi Abul-Dard15, The best thing to do is to combine between the two [al-tijrah wal ibdah (commerce and worship)] along with jihd. As for what Abul-Dard has said regarding sticking only to ibdah and leaving commerce, then this was the way of a group of the Salaf as well as the fs, yet there is no doubt that the nature of people differs in this. Some are strengthened by combining between the two such as Abu Bakr al-iddq, Abdl-Ramn b. Awf, and Ibn al-Mubrak. Some werent able to do this and restricted themselves to ibdah only, while others were strong in the beginning and then became unable to continue combining the two, and others the opposite they werent able to do so in the beginning but then became financially able later in life along with their ibdah, and for each group is their justification. In any case, we must certainly revive the rights of wives and families. This last statement indicates that Imm alDhahab prefers that we focus on combining both business and worship at all times.

Al-Fuayl b. Iy continued
He was a master of zuhd and famous for his religiosity and piety raimahullh. Ibn alMubrak said about him,

He was the most cautious of all the people with respect to his religion.

13

15. Siyar Alm al-Nubal 338:2

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14

Abu Bakr al-Marrdh narrated to us that he heard some of the scholars mention that they heard Abu Ysuf al-Ghasliyya say,

I can get by with just 12 dirhams for the year, one dirham for every month; the only reason I force myself to work is because of the tongues of those people who say, How on Earth does that Abu Ysuf eat?!

Commentary
This is an amazing statement from a true saint. Abu Ysuf al-Ghasliyya is content with the little he has, but since he knows that this will not be understood by the people around him, he forces himself to go out and earn with his own hands to set an example for the people, to preserve his honour in their eyes, and to show them that he does not beg of people, raimahullh.

14 (36)

Abu Bakr narrated to me that he heard Muammad b. Muqtil say, Its a must that a man looks to his bread and asks from where he got it from, and looks at his dirhams and asks from where he got it from.

Work the work of heroes (i.e. earn all!)

Sufyn al-Thawr once said,

Commentary
To go out and struggle to work in an ethical and Islamic fashion to earn only all is an increasingly difficult task, especially in our time. The widespread nature of rib and doubtful transactions as well as the many arm products in almost all fields of employment, particularly for those living in the West, makes earning all the work of heroes! May Allah jalla wa al make us from among them!

15

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16

Al-asan b. Arafah16 narrated to us that Qudmah b. Shihb al-Mzin alBar narrated on the authority of Isml b. Ab Khlid on the authority of Wabarah17 on the authority of Ibn Umar18 who said, The Prophet allallhu alayhi wa sallam was asked, What is the best form of earning? The Prophet replied:

That which a man earns with his own hands and every pure sale. 19

Commentary
The meaning of al-Bay al-Mabrr is a business transaction based upon the taqw of Allh azza wa jall and as per His Sharah, not coming into any doubt or into any contact with arm issues. This dith is wonderfully comprehensive in that it covers both the physical aspects and professional/ business aspects of work. The first refers to good, honest hard work which one sweats over and is straight-forward to understand mentally but is straining physically. Professions such as a builder or labourer, plasterer, shelf-stacker, mechanic, or cleaner fit into this category. The second type refers to business transactions which are easier to do because they do not require the same level of physical exertion but require good intellect and high levels of skill. It is in this area that there is a greater likelihood of fraud, corruption, cheating and other impermissible aspects related to business. Examples of this category would include a shopkeeper, accountant, lawyer, pharmacist, businessman, or a trader. It is important to note that the Prophets and noble people of our Ummah were involved in both of these aspects of business.

16. He is Abu Al al-asan b. Arafah b. Yazd al-Abdi al-Baghdd. He was born in 150h and died 257h, which led him to narrate adth to over five generations of scholars as has been narrated in the books of biography. 17. The Kfan Tbi, Wabarah b. Abdl-Ramn Abu Khuzaymah; he narrated from Ibn Abbs, Ibn Umar, Abu ufayl, Sad b. Jubayr et al. He passed away in 116h. 18. The great companion Abdullh b. Umar b. al-Khab (rayAllhu anhum). 19. Narrated by al-abarn in al-Mujaml-Kabr and al-Awsa; al-aythami said in Majma al-Zawid 61:4, Its men are trustworthy. Shuayb al-Arna graded the adth asan (acceptable) due to its many supporting narrations, and Abdl-Fatt agreed. It was graded as a li-ghayrih by al-Albn.

Commentary continued
It is important to note as well that one should not paint a single type of employment with one brush. Writing off the shopkeeper as corrupt while assuming that the brick-layer is completely pure is simplistic and a generalization. However, it is interesting to note that the majority of the warnings given by the Prophet (allallhu alayhi wa sallam) against fraudulent/arm practice in business were directed to those involved in the profession of buying and selling and to businessmen in particular. Indeed, the Prophet (allallhu alayhi wa sallam) advised those who act as middle-men or agents (simsr) and businessmen (tujjr) specifically when he said, This

kind of business can sometimes attract al-alif and al-kadhib, so ensure you give plenty of adaqah.20

The word al-alif in this narration means to say Wallhi I got it for this much! or Wallhi its the best quality! i.e. swearing by Allh and taking risky oaths, often in exaggerated and sometimes false fashion. Al-kadhib is dishonesty or telling lies which a person might fall into when selling their goods. The giving of adaqah is meant to act as a safeguard against these impermissible practices and any arm income that might be earned as a result. However, adaqah must not be looked at as a justification to businessmen to intentionally continue engaging in unlawful acts and giving charity as a cover each time they engage in it, as has become the practice of some people.

17

20. Collected by al-Nas 3738, and it is a

16 (42)

Amed b. al-Faraj Abu Utbah al-im narrated to us that Baqiyyah said on the authority of Shubah on the authority of al-akam21 on the authority of Mujhid concerning His statement:

Eat of the good things We have provided to you.22

He (Mujhid) said: i.e. business (tijrah).

Commentary
Provision in Mujhids statement refers to the permission, ability and indeed the blessing that is placed in engaging in all business and eating from those earnings.

Mujhid b. Jabr
Mujhid b. Jabr, Abul-ajjjl-Makki is known as al-Imm, Shaykhl-Qurr, leader of the Mufassirn in his time. He was the Imm of the people of Qurn, a Faqh who studied all the sciences under his main teacher Ibn Abbs as well as the other major abah such as Ibn Umar, Abu Hurayrah, Sad b. Abi Waqqs, Rfi b. Khadj, Jbir b. Abdillh, Abu Sad al-Khudr and many more.

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21. And through another chain, Amed from al-asan from Yay b. dam from Abdl-Salm and Ibn al-Mubrak that on the authority of Shubah on the authority of al-akam. The student of adth and Islmic history will not fail to marvel over the wonderful characters in this chain and indeed the others chains of narrations in this small book all major Imms and leaders of Ahll-Sunnah, those whose biographies alone would fill multi-voluminous books. Also note how although this was meant to be a small piece on narrations about working for a living, etc., it also acts as a book of adith, athar and ilml-rijl study for students of sacred narrations. 22. Sratl-Baqarah, verse 172 and Sratl-Arf, verse 160

17 (43)

Al-asan b. Al narrated to us that Yay b. dam narrated to them that Warq23 narrated to them on the authority of Ibn Ab Naj on the authority of Mujhid concerning His statement:

Spend of the good things you have earned.24

He (Mujhid) said: i.e. from doing business.

Commentary
Here, Mujhid, who is so highly regarded in tafsr, explains that these verses implicitly encourage Muslims to get involved in good honest business and enjoy the fruits that arise from it by spending on oneself, ones family and ones community and, as stated in the previous verse, to eat from those all earnings.

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23. Warq Abu Bishr al-Yashkar, one of the narrators of Bukhri. He is from the Imms of the Salaf: thiqah, bid, fidh, as stated by Imm al-Dhahab in his Siyar. 24. Sratl-Baqarah, verse 267

18 (45)
20

Abdullh b. Amed b. anbal narrated to us that his father narrated to him that Sufyn b. Uyaynah told him on the authority of Abu Isq that he said,

They25 used to see affluence as helping ones religion. It was once said to Sufyn b. Uyaynah Did Sufyn al-Thawr mention that himself? Yes, he said.

Commentary
Historically there has always been the perception among Muslims that a pious person should not be wealthy or waste their time working when their time could be spent in ibdah instead. One of the reasons Imm Abu Bakr al-Khalll wrote this book is to correct the misunderstanding among people that work and worship must be separate. It may be that this confusion arises due to the many narrations of the pious predecessors, the Prophet (allallhu alayhi wa sallam) and the abah (raiyAllhu anhum) that mention their ascetic lifestyles, their dislike of the duny, and their fear of wealth. What this narration from Imm Sufyn al-Thawr illustrates is that wealth itself is not a problem. On the contrary, being wealthy can often lead to a Muslim to worship his Lord in a fashion that is perhaps far better than those who are not wealthy. How can this be? The ability to be free of asking of others, to be independent, to be able to determine ones own schedule, to have the freedom to perform every obligation and voluntary act of worship, to be able to give more in charity, and to present a respectful and honourable image of Islm to non-Muslims to rid them of the begging stereotype that many Muslims unfortunately display are all benefits of wealth. The problematic nature of wealth arises when a love of that wealth enters the heart, and one becomes addicted to it, so much so that a desire for increasing it affects your ibdah and weakens your connection with your Lord, making you heedless of the reality of this life and then distancing you from the khirah. It is in this case that wealth becomes blameworthy and a sickness, may Allh jalla wa al protect us all from such a condition.

25. The Salaf, i.e. the key Islamic scholars and figures during the first three generations of Islm.

19 (51)
21

arb b. Isml narrated to us that Bashshr b. Ms narrated to them that Abbd narrated from Yay b. Sad on the authority of Sad b. alMusayyab who said,

There is no good in the one who doesnt seek to earn wealth so that he can use it to pay off his debt, preserve his honour with it, use it to fulfil the rights of the people, and if he dies then leave it as an inheritance for those after him.

Commentary
This was the understanding of many of the most learned Ulam of our Ummah, as Sufyn al-Thawr once said on the authority of udhayfah al-Marash, It is more preferable to me that

I leave behind 10,000 dirhams and be held accountable by Allh for it than having to be dependent upon the people.

20 (54)

Muammad b. Isml26 narrated to us that he was informed by Wak on the authority of Ms b. Al b. Rab al-Lakhm on the authority of his father who said, I heard Amr b. al-27 say, The Messenger of Allh (allallhu alayhi wa sallam) said to me,

O Amr, go and get your clothes and weapon ready, and then come back to me (in preparation to go out with the
army). I thus got my clothes and weapon ready and I went back to find him making wu. He looked up, focused his eyes upon me and said,

O Amr, I wish to send you out Allah azza wa jall will keep you safe and He will profit you well at the same time for I only wish the best for you in your wealth.
I said, O Messenger of Allh, I didnt become Muslim out of a desire for wealth I became Muslim out of desire for striving harder and to be with you. He replied,

How excellent pure wealth is for a righteous man! 28

22

26. He is Imam Bukhr, the Leader of the Believers in adth. Imm al-Bukhr himself narrates this adth through Abdullh b. Yazd from Ms b. Ali in his al-Adab al-Mufrad, the chain of which was declared authentic by al-Albn. 27. The abi, father of Abdullh b. Amr al-s may Allh be pleased with both of them. 28. This adth has been collected in the Musnad of Imm Amed 202:4 and Abu Yal in his Musnad 423:6, no. 7298 with a slight difference in the wording. Al-aithami said in Majma al-Zawid 64:4, Its men are the men of the a. The adth is a according to its other narrations as stated by both Shuayb al-Arna and al-Albn.

Commentary
It is understood from this narration that wealth that is kept in the hands of righteous people is the best place that wealth could be. We know this because it will be used in the most correct way and will bring the most blessing to everyone, both in this life and the Hereafter. Wealth is a significant responsibility, but the Prophet (allallhu alayhi wa sallam) had confidence that Amr would use the wealth in the best possible way.

Yay b. Sad al-Anr

The illustrious scholar of Madnah of his time, and leader of the later Tbin, he was the student of the seven Fuqah of Madnah. He narrated from the abi Anas b. Mlik (raiyAllhu anhu) and many of the most famous Tbi scholars that ever lived such as Sad b. al-Musayyab, Ibn Shihb al-Zuhr, Sulaymn b. Yasr al-Faqh and countless others.

21 (60)
23

Muammad narrated to us from Wak on the authority of Misar on the authority of Abu Yay on the authority of a teacher of theirs that he said, I once saw Al (b. Abi lb)29 wearing a thick izr - he then announced publicly,

I bought this izr for five dirhams whoever allows me to make a dirham of profit from it, Ill sell it to him.

Commentary
An izr refers to a cloth that covers the lower half of the body, known as a waist-wrapper but probably closer to a sarong. It was the common item of clothing worn at the time, similar to the way trousers are worn today. This narration provides a clear example of how the Companions engaged in business. It also gives us a few interesting points to reflect upon. Here we see Sayyidun Al (raiyAllhu anhu) informing the man of the original price he bought the izr for, which was not an obligation upon him, as well as an indication of the 20% profit margin he set for himself - all a testament to Als openness and honesty in his dealings.

29. Amrl-Muminn, the cousin and son-in-law of the Prophet, (rayAllhu anhu)

22 (61)
24

It was narrated to us by Muhammad that he was told by Wak on the authority of Shark on the authority of Simk b. arb on the authority of Ikrimah30 on the authority of Abdullh b. Abbs31 who said, I brought a caravan (a selection of goods for selling) to Madnah and the Prophet (allallhu alayhi wa sallam) bought from it and made a profit of a few Awq; he then divided that up amongst the widows of the tribe of Abdl-Mualib and said:

I dont buy anything which I dont have the money for. 32

Commentary
The word Awq used here is the plural of qiyyah, which refers to an ounce of weight as well as a currency in earlier times. One qiyyah is equivalent to approximately forty dirhams as per the opinion of Mujhid, and the author of Lisnl-Arab33, although there is some difference between the scholars on this point34. To get an idea of present day equivalent values, if we assume the cost of gold to be 27/gram, then a single dnr is worth approx. 115.00 and a dirham is worth approx. 9.50.

30. The four men in this sanad despite its weakness - Wak, Shark, Simk b. arb and Ikrimah illustrate perfectly what a gem this little treatise is by mentioning narrations that combine the very greatest and best Imms and scholars of our early generations. Each individual is worthy of an entire book being written about them with respect to their excellence, raimahumullhu jaman. 31. Abdullh b. Abbs (rayAllhu anhu) was the cousin and great Companion of the Prophet allallhu alayhi wa sallam. 32. Collected by Imm Amed in his Musnad 235:1, Abu Dwd in his Sunan 309:14, and it was declared authentic by al-kim in al-Mustadrak 23:2 with Imm al-Dhahab agreeing with him. Yet it seems that the chain is weak as stated by Shuayb al-Arna in his taqq on the Musnad (2093) as well as by al-Albn in his Silsilatl-Adthl-afah 309:10. 33. Lisnl-Arab 401:15 34. Note from the following list the definitions of popular Islamic weights/currency values as per the opinion of Wahbah al-Zuhayl stated in al-Fiqhl-Islm wa Adillatuhu: * One Dnr = one Mithql of gold = 4.25 grams of gold * One Dirham = 2.579 grams of silver (in the earlier times at their prices which some Ulam dont accept today because of todays low value of silver) * One Dnr = 12 Dirhams (and some Ulam said ten dirhams; this is also the preferred way of calculating the value of a dirham today) * A Fals = 0.30 grams of silver * The Nib in gold = 85 grams * The Nib in silver = 595 grams * A ah = 4 Amdd = 2.176 kg * 5 Awsuq (Nib for dates) = 653 kg

23 (67)
25

Abu Bakr al-Marrdh narrated to us on the authority of Abu Abdullh who said that Abdl-Razzq narrated to them that Mamar informed them that it was narrated to us by Hammm b. Munabbih who said, This is what Abu Hurayrah narrated to us on the authority of the Messenger of Allh (allallhu alayhi wa sallam) that he said:

(Prophet) Dwd would not eat except from that which he earned by his own hand. 35

Commentary
Whatever the specific occupations of the Prophets were, it seems that all of them were involved in the task of being a shepherd at one time or another as the Prophet (allallhu alayhi wa sallam) said:

Was there ever a Prophet except that he tended his flock of sheep?36
Among the benefits of being a shepherd is that the Prophets would become more humble by learning to be easy going with people, to earn their own livings and thus command respect, and also to enter an occupation that allowed abundant time for solitude and contemplation.

35. This statement has been narrated by Imm al-Bayhaq in his Shuabl-mn 83:2 with the complete version on the authority of al-Miqdm (raiyAllhu anhu) as collected by Imm al-Bukhr in his a 9:3 36. al-Bukhr 6043

24 (68)
26

arb narrated to me that Muammad b. Abdl-Ramn narrated to him that Abu Usmah narrated to him on the authority of Hishm b. Urwah on the authority of his father (Urwah b. Zubayr raimahullh) who said,

Dwd would give khubah to the people from the pulpit, and he would plait together palm leaves making baskets and the like and then send them with those who would sell them, and he would eat from the earnings.37

37. Narrated by Ibn Ab Shaybah in his Muannaf 551:11 with an authentic chain but only as a statement of Urwah.

25 (70)
27

arb narrated to me that Al b. Uthmn narrated to him that Hushaym narrated to him that al-Awwm b. awshab informed them that they were told by al-Qsim b. Awf who said that Kab38 said,

As for Idrs, then he was a righteous man who would worship Allh through fasting and prayer, and he was a tailor who would keep sufficient for his needs and give the rest of his earnings away in charity.39

38. He is Kab b. Mti al-imyar, otherwise known as Kab al-Abr. He is famously known for narrating much from the Books of the Jews and what is known as the Isrliyt, and hence his statements are not to be accepted fully at face-value but are not to be rejected either until further study has been carried out. 39. Although this narration doesnt seem to have been collected in the other books of adth, something similar was mentioned by Ibn ajar in Fatl-Br (306:4) where he said, It was narrated in al-Mustadrak (of al-kim) with a weak chain on the authority of Ibn Abbs (raiyAllhu anhu) who said, Dwd used to make chain-mail, dam used to be a ploughman, N was a carpenter, Idrs was a tailor and Ms was a shepherd. It should be noted that perhaps Ibn ajr raimahullh made a mistake as this narration cannot be found in the Mustadrak. Al-Albn considered this narration to be fabricated as stated in Ghyatl-Marm 288:1.

26 (71)

arb narrated to me that is was narrated to him by Al b. Uthmn who narrated from ammd b. Salamah who was informed by Thbit40 on the authority of Abu Rfi on the authority of Abu Hurayrah that the Messenger of Allh (allallhu alayhi wa sallam) said:

Zakariyy used to be a carpenter.41

ammd b. Salamah
The leader of the Muaddithn, Shaykhl-Islm. He was from Barah in Irq; he narrated from the major Tbin, whilst some of the greatest scholars of Islm studied from him such as Shubah, Qanabi, ibn Jurayj, Abdullh b. al-Mubrak, Yay b. Sad al-Qan, and many more. Ynus b. Muammad said, ammd

during his prayer whilst in the Masjid. He died in the year 167h.

died

28

40. Through another chain, it was narrated to us by al-Dr who narrated from rim likewise from ammd b. Salamah from Thbit. 41. Narrated by Amed in his Musnad 296:2, and Muslim in his a 103:8

27 (72)

Abbs al-Dr narrated to us that rim narrated to him that ammd b. Salamah was narrated to by Ali b. Zayd on the authority of Sad b. Musayyab that Luqmn

was a tailor42.

29

42. Narrated by Amed in al-Zuhd p.49, but Ali b. Zayd in this sanad is Ibn Judn who is considered to be weak due to his memory.

28 (81)
30

Muammad b. Ab Hrn narrated to me that Isq b. Ibrhm b. Hni said, I heard Abu Abdullh being asked about the adth of the Prophet (allallhu alayhi wa sallam):

It is enough of a sin for a man to neglect those who are dependent upon him. 43

Commentary
Imm Amed b. anbal, in response to a question about this adth, said, This

refers to a man who has family who then goes away and leaves them. If he leaves them alone, is he not neglecting them as they have no one else to turn to? This is its meaning.

43. Narrated by Amed in his Musnad 160:2 and Muslim in his a 78:3

29 (86)
31

Muammad b. Mudh narrated to me that al-Qanabi narrated to him that Abdl-Azz narrated to him on the authority of Thawr on the authority of Abul-Ghayth on the authority of Abu Hurayrah that the Messenger of Allh (allallhu alayhi wa sallam) said:

The one who supports the widows and the poor is like the Mujhid in the path of Allh or like the one who continuously prays all night and fasts all day.44

44. Narrated by Imm al-Bukhr in his a 189:6 and Imm Muslim in his a 221:8

30 (109)
32

Abdullh b. Amed narrated to us that he asked his father about those who say, We place our trust in Allh and dont go out to earn. He said, It is a must that all people should place their trust in Allh azza wa jall, but they also need to rely upon themselves when it comes to earning. Allh tal said:

Hasten to the remembrance of Allh, and leave off business.

So from this, we realize that they earn and work for a living. Likewise the Prophet (allallhu alayhi wa sallam) said:

Whoever supports two daughters or three will get Paradise.45

So who said anything opposite to this? This must be the statement of an idiot.

Commentary
Here Imm Amed is refuting those who claim that a person can support all these people without going out and earning a all income. The Imm emphasises that a Muslim will not be able to achieve the result of entering Paradise except by employment and by using the funds of his employment to spend on those under his care.

45. The full narration has been collected by Imm Amed in his Musnad no. 12520 in the Rislah edition and it has a a isnd according to the conditions of Bukhr and Muslim as stated by Shuayb al-Arna

31 (116)
33

Amed narrated to us that af b. Ghiyth narrated on the authority of Hishm b. Urwah46 on the authority of his father47 on the authority of Zubayr b. al-Awwm48 who said that the Messenger of Allh (allallhu alayhi wa sallam) said:

That a man gets some rope and gathers some firewood, then goes to the market and sells it and becomes self-sufficient thereby, spending upon himself, is better for him than asking the people instead who may give to him or refuse to give.49

Commentary
In this adth the Prophet (allallhu alayhi wa sallam) is encouraging people to go out and earn, even if it is only a little and even if it is with much difficulty. This is because preserving ones honour is more important than asking people for handouts and humiliating oneself. Likewise, it is correct to say that such an encouragement is actually an obligation because it is not permissible for the one who is fit and able to work to ask of people, as mentioned by our Ulam.

46. Hishm b. Urwah, a ujjah and Imm in adth. When we say someone is a ujjah, it is almost like saying that the statement of such an Imm is an evidence in of itself when it comes to making a decision about a narrator of adth. He passed away 145h raimahullh. 47. Urwah b. Zubayr, one of the famed seven Fuqah of Madnah (the others being Sad b. al-Musayyab, Abu Bakr b. Abdl-Ramn, al-Qsim b. Muammad b. Ab Bakr, Ubaydullh b. Abdullh b. Utbah b. Masd, Sulaymn b. Yasr and Khrijah b. Zayd b. Thbit), about whom Imm al-Zuhr said, Hes an ocean. Born in 29h, the son of Zubayr b. al-Awwm, nephew of ishah (may All be pleased with both of them), it is difficult to find greater scholars and such an authority. 48. He is the great abi Zubayr b. al-Awwm (rayAllh anhu), from the ten promised Paradise (al-AsharatlMubashsharah) and the father of Abdullh b. Zubayr and Urwah b. Zubayr. 49. This adith was narrated by Imm Amed in his Musnad 164:1 with an authentic chain, and narrated slightly differently by Imm al-Bukhr in his a in multiple places and by Muslim in his a 96:3

32 (119)

Yay b. Jafar narrated to us that Abdl-Wahhb narrated to them that al-Akhar b. Ajln narrated to them that Abu Bakr al-anaf narrated to him on the authority of Anas b. Mlik who said: A man came to the Prophet (allallhu alayhi wa sallam) complaining of his extreme poverty. He then came back again another time and said, O Messenger of Allh, I come to you from a household that I do not feel I should go back to until some of them die.50 He said to the man, Go

can find? The man left and then returned with a ils51 and a qada and
he said, O Messenger of Allh, this is the ils that some of them would lay down and others would wear, and this is the qada that some would drink from. The Messenger of Allh (allallhu alayhi wa sallam) said, Who

back, is there anything at all you

take these two off me for a dirham? A man said, I will O Messenger of Allh! So he (allallhu alayhi wa sallam) said, Who will go higher than a dirham? Another man said, Ill take them both for two dirhams. He said, Theyre yours.
He then called the (original) man and said, Go and buy a hoe for a who said to him, Now

will

dirham and with the other dirham food for your family, go to this valley and ensure that you dont leave a single plant, thorn or piece of wood untouched and that you dont come back for fifteen days. So he did that and ended up earning ten dirhams and returned to
the Prophet (allallhu alayhi wa sallam) informing him of that. He said, Go

so he did that and then returned to the Prophet (allallhu alayhi wa sallam)

and buy five dirhams worth of food and use

34

50. i.e. because of their desperate state, they thought it was better that some die than suffer in front of him like that 51. A ils is a cloth which is placed underneath things of value to protect them. It can also be used as a serving mat and upon riding animals. A qada is a vessel that one drinks from, usually larger than a cup.

the other five to buy clothes for your family. The man
said, O Messenger of Allh, without a doubt Allh blessed me in that which you ordered me to do! The Prophet said:

This is better than you coming on the Day of Standing and in your face there is an iota of begging others. Begging (for handouts) is not appropriate except for three people: the one who is trying to avert the death penalty by raising blood money instead, the one who is in extreme inescapable debt, and the one who is suffering from wretched desperate poverty. 52

35

52. This narration has been collected by Ibn Mjah in his Sunan 15:2, by al-aw in Shar Manl-thr 6:3, and the last part of it by Imm al-Tirmidh in his Jmi 354:2, which is the only authentic part of this adth. The early section detailing the exchanges between the Prophet and this man are all considered to be weak because of the presence of Abu Bakr al-anafi upon whom the scholars of adth agreed upon his weakness. Al-Albn likewise graded this entire narration as weak.

Commentary
Despite the weakness of this adth, there are many benefits to take from it: * The abah recognised that it was the responsibility of the leader to be approached for solutions to extreme difficulties such as destitution and poverty. Likewise, the Prophet (allallhu alayhi wa sallam) did not turn the man away when he returned again but rather created a plan of action for him and helped him achieve it. This shows that the leader should be one that helps his people into employment when they themselves are unable to do so. * Simply giving money to a needy person is not necessarily the best thing to do when they ask for your help or assistance. Rather, what is better and indeed what is obligatory as long as the person is fit and able to work is to turn the beggar into a working man; to change an unemployed consumer into a productive, active person who works for his living and maintains his honour, as illustrated by the example of the Prophet (allallhu alayhi wa sallam). * The leader shouldnt necessarily just cover the cost of buying tools for employment for an individual in need, rather it is better to raise that money from the possessions of the unemployed person if possible, which itself is more respectful and preserving of ones honour. One should never ignore the psychological ramifications upon a person when you treat him like a beggar or like a person who has no worth or value. Likewise, to instil confidence in a person so that they can step up and take responsibility for themselves allows them to use skills that they perhaps never realised they had before, which is both liberating and empowering. It is sad to see how few Muslim governments and institutions actually implement their Prophets example and teaching in this regard whereas other religions/countries/administrations do exactly just that and produce healthy productive working environments from what otherwise might be lost causes in the eyes of others. * The leader is able to auction goods for a need, and this isnt to be seen as denigrating for him. Also, auctions are legislated in Sharah as long as there hasnt been an agreement confirmed and closed for a set price with one of the original parties because after this stage it is not permissible to sell to someone else just because they are the highest bidder. Once a contract of sale has been completed, then it is final. In this adth, nothing had been finalised between the Prophet and the first man who offered a dirham for the items and thus an auctioning process was permitted. Further, we learn that the leader or a representative should try their best to achieve the best price for their client or the owner of the goods. * We learn as well that the leader does not need explicit permission from the owner of the goods to perform business if the client is in desperate need; otherwise, consent would be required. Likewise, the leader does not need to go back to seek the permission of the owner when it comes to the actual sale itself. There are, however, some transactions which are an exception to this general rule, particularly when the agent - here, the leader - does not seem to be looking out for his subjects best interests.

36

Commentary continued
* Whenever trying to solve difficult issues, ones focus mustnt be taken off the needs of the family, which is, in most cases, the most critical priority. * We learn that one can make specific time-restricted contracts and that one should encourage others to take their time when completing their work, to act with isn, and to utilise the opportunity to the maximum extent possible before moving on to another task. * We learn that sometimes even the most simple of solutions to problems can be buried deep in ones subconscious and thus are not easily solved alone - seeking regular advice from elders, leaders, and people with experience will help ease the challenge. * We get a glimpse of the sheer levels of poverty the abah had to live through and the difficulties that many of them faced every day. However, we dont notice them complaining to Allh tal about their trials and tests. Rather, we see a deep sense of gratitude and appreciation of the Will of Allh azza wa jall in all circumstances. * We also see the emphasis of the Prophet (allallhu alayhi wa sallam) to not beg of others without legitimate reason.

Wallhu alam, wa allallhu wa Sallama al Sayyidin Muammad wa al lihi wa abih ajman.

37