40 Hadiths on Social Justice
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Hadith #20: “Before the Sweat Dries…”
Prophetic guidance on work conditions and employee treatment.
Transcript
This transcript was auto-generated using AI and may contain misspellings. Salam alaikum wa rahmatullahi wa barakatuhu. Bismillahirrahmanirrahim. Alhamdulillahi rabbil alameen. Wa la idhwan illa ala al-dhalimeen. wa la aqiba tulil muttaqeen. Allahumma salli wa sallim wa barak ala abdika wa rasulika Muhammadin salallahu alaihi wa salam. Wa ala anihi wa sahbihi wa salam taseeman kathira. Alright, what hadith are we on number wise? 20. So congratulations on reaching the midpoint, alhamdulillah. We're officially at the halfway point of our 40 hadith on social justice. And what did we talk about last week? Torture. How many of you feel tortured at work? Alright, good. I was just making sure. No one that works at Yaqeen, raise your hand. So we're going to move into a very personal interaction, which is the interaction of the employer with the employee, and vice versa. So tonight actually we're going to cover the subject of treatment of the employee. And then next week, because social justice goes both ways, both the person in power has a right that's due to him as well as the person who is being employed by the person that's in a position of power. So next week we'll talk about it from the other side. I want to make sure that half of you won't be here next week, because you just want to hear this part. But this is where we're going to actually talk about a very famous hadith of the Prophet salallahu alaihi wasalam. And one of the things that I, just in case I forget to mention it at the end,
the first hadith, which is the hadith I'm going to mention now, as well as the last hadith that I'm going to mention tonight, are both narrated by the same person. And it's always interesting to see when there are particular subjects that are covered by very specific companions, because usually you can tie the personality of that companion to the subject matter if there is a consistency in the hadith being narrated within a particular category. So this hadith is one that many people have heard, but rarely again is spoken about in a modern application. It's narrated by Abdullah ibn Umar, may Allah be pleased with him and his father. Qala Rasulullah salallahu alaihi wasalam, he said that the Messenger of Allah salallahu alaihi wasalam said, A'tul ajira ajrahu qabla an ya jiffa arakum. The Prophet salallahu alaihi wasalam said, Give the worker his wages before his sweat dries. Give the worker, make sure that you pay someone that you've hired, his wages before his sweat dries. And the hadith is narrated in Ibn Majah with an authentic chain, and it says in Fayd al-Qadir, it is haram to delay and postpone when someone is able to pay their employee, to pay the laborer. The command to give him his wages before his sweat dries is a metaphor. Why? Because, what if a person does a job where you don't sweat? Does it still count? What do you understand from the hadith when you hear it? Don't delay the payment, right? But how do you apply the before the sweat dries part? What does it metaphorically refer to? If you're reading it and you're trying to give it a modern application, in the office setting, in a corporate setting for example, what does it mean to you? Don't delay, but what about before the sweat dries? Come on people. Anybody? As soon as the work is finished.
So he said this is a metaphor for the obligation to pay someone as soon as the job is done. Even if he doesn't sweat, or if he has sweat and it has already dried. This is about when the work is completed. The Prophet ﷺ said, do not delay one moment. So it's an obligation that you pay the person as soon as they finish their job, as soon as they finish doing what they've been asked to do. And it is ihsan, it's a form of excellence. To pay the person before they finish the job. So the scholars comment on it from those two angles. That it is an obligation, it becomes an injustice if you don't pay that person when they complete the job. And it is ihsan, it's excellence to pay a person even before the work is done. And there are many different narrations about this. So I'm going to go through some of them that speak to the same issue. One of them is a hadith that's in Bukhari and Muslim. The Prophet ﷺ said, matlul ghani dhulm. That the withholding of a payment by a person who is wealthy. And ghani here doesn't mean someone who is wealthy, but ghani here means someone who is capable. So withholding a payment by someone who is capable is a form of dhulm. It's a form of oppression. So the Prophet ﷺ here is particularly mentioning a person who is capable. Why? Because it might be that someone employs someone to do something. And let's say it's a long-term job and that person is unable to pay them when it happens. And it's not because they didn't want to pay them, but they found themselves in a difficult situation. At that point, they try to reason with the person that they hire. They try to reason with the employee. They try to figure out something to where their problems do not become the problem of the one that they've employed. But the Prophet ﷺ is recognizing here the component of greed and the component of oppression. And particularly on the part of a person who has no complications in paying the person that they hire.
But they're still being stingy with that payment or they're delaying that payment. The Prophet ﷺ also said in another hadith where he combines now the person who withholds the payment, the circumstance of the person who withholds the payment, with the consequences of doing so. This is a hadith that's narrated in Abu Dawud. It's an authentic hadith. The Prophet ﷺ said that the one who delays his payment, he says, layyu al-wajidi yuhillu irbahu wa'uqubatahu. He said ﷺ that the one who delays in payment, even though he possesses the means to pay someone that he's employed, there are two things that become lawful. Number one is irb, his reputation. Meaning it's not backbiting to speak about that person and to say that this is a person that wrongs his employees. This is one of the forms of permissible gheeba. To say that this is a person who wrongs his employees. Why? It's a means of warning other people not to work for this person, not to go into an agreement with this person. This is a person who does not fulfill their end of the contract and this is a person who wrongs their employees. Yuhillu irbahu, his reputation becomes halal. So it's not haram to speak of his reputation. Wa'uqubatahu. And as well as punishment becomes permissible for that person. Abdullah ibn Mubarak says that dishonor here means that that person can be spoken of in a way that it would be permissible, backbiting. And the second thing he said, punishment means that the scholar said a person could be detained. And this is obviously speaking to different circumstances, how punishment is carried out on an employer or someone who fails to take care of the one that's under them. And there's something revolutionary about this piece, particularly in a 7th century context.
And this goes back to one of the earlier hadiths where the Prophet salallahu alayhi wa sallam mentioned punishment and how criminal law would be applied in previous nations or amongst previous peoples. Particularly mentioning Bani Isra'il, that if a rich person stole, then they didn't punish that person. But if a poor person stole, then they happily applied punishment on that person. So the misapplication of justice or selective justice is in and of itself a form of injustice, in and of itself a form of zulm. So to say that the one who is an employer or the one who possesses power is also subject to the same level of punishment, being detained or being held, because they fail to pay those that are employed by them, is actually something that's quite revolutionary in a 7th century context. So again, we take ahkam from this, we take rulings from this. The second one is really not in our position because none of us are in a position to apply the law. No sharia police in Irving, please, or in Dallas. We've had enough bad press, so no one go try to imprison an employer because they didn't pay their employees. But the first part, there is a hukum that is derived for us, which is warning against a corrupt business person or someone that does not fulfill their obligations in a contract or someone that harms others, harms their employees. That does not become haram. Obviously, you should speak to it to the extent that is necessary to warn other people without going into detail. So if I need to warn someone of this person, it's just like if you had to warn about someone who is guilty of domestic violence or someone who is harmful or someone who is predatory or someone who is doing things. You should keep it to what you need to warn about and not go further. So you can't make fun of their hair in the process.
You understand? The goal of it is to protect other people from being harmed by that person. So the Prophet ﷺ said, يحلّ عرضا Then his irad, his reputation or his dignity becomes halal as well as his punishment, and the punishment is completely out of our hands. There is another hadith where the Prophet ﷺ, and this comes under a chapter in Al-Bukhari. The name of the chapter is, باب إثم من منع أجر الأجير The chapter about the sin of the one who fails to pay the one that they've employed. The hadith is narrated by Abu Huraira. The Prophet ﷺ said, الله ﷻ has said that I will be an opponent to three people, three types of people on the Day of Judgment. I will be their opponent on the Day of Judgment. Three people. So the first one that's mentioned is someone who makes a covenant in my name but proves to be treacherous. So someone who invokes the name of Allah ﷻ to go into a covenant, to go into a contract, but then proves to be treacherous. The second one is someone who sells a free man and consumes his price. Meaning someone who captures someone, sells them in the slavery, and consumes their price. The third person is someone the Prophet ﷺ says, وَرَجُلْ إِسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِهِ أَجْرًا A person who employs a laborer and takes the full amount of work from that person but does not pay him for his labor. So here the Prophet ﷺ mentions that Allah will be the opponent of this person on the Day of Judgment. Will be that person's khasam on the Day of Judgment to demonstrate the gravity of it. So we take from this the ruling again. The first ruling we take is that you have to pay someone. It is from adl, it is from justice that you have to pay someone as soon as they finish their work. And this applies to all things.
Now obviously now the nature of our contracts, you've got a contractor, you've got an employee, you've got a, this applies if you hire someone to cut your grass, right? This applies to your employee at work as well as someone that you would hire to do a job at your house. That you should not withhold the payment nor should you delay, nor should you even be lazy. Like you know what, I'll pay you next week or sorry I'm not home right now. Try your best to make sure that you always pay that person because you don't know what the needs of that person are. So that person might be too shy to tell you that they need that to make a payment, to pay a bill that month. They're going to be nice about it maybe because they hope for you to call them back to do another job or to do something else because they hope for some sort of future relationship. So you're not supposed to mistake their silence as a means of approving of your delay. They just don't want to jeopardize a future relationship sometimes. And this speaks to the spirit in the Quran, haqqun ma'loom lissa'ili wal mahroom that even when you're talking about a beggar, that there is a right for the sa'il, the one who's asking, as well as the one who's deprived from asking. That there's a haq that's established for that person. So you don't take that person's silence as approval of your delay and you make sure to be a person, if you can, even of ihsan, even of excellence that pays them before it's done. The second thing we said, that backbiting a person who harms people, who harms their employees or withholds payment from employees or doesn't fulfill their contract is halal, obviously with its limits, obviously with its restrictions. The third thing, this comes from another hadith from Abu Sa'id al-Khudri, radiyaAllahu anhu, which just speaks to business ethics in Islam. The Prophet, salallahu alayhi wa sallam, said, whoever employs someone to work for him, he must specify for him his wages in advance. You don't wait for the work to start to start talking about how much you're going to pay for it. It's haram to do so. It's prohibited to do so. So when you're going to enter into a contract with someone,
even if it's a very simple contract, even if it's a verbal contract, be very specific about what that payment's going to be so that you don't leave room for disappointment or for argument afterwards. You can write it down, write it down, but be specific. Otherwise, you're wronging that person, even if you give them something that you think is good. Now, let's say a person starts doing a job for you, and again, you come up with, you say, you know what, okay, I'm going to pay you this much, and they agree to that. But they've already started it, so it's either not worth it for them to stop doing it now, or again, there's hope for continued work, or their circumstances are so bad that they have to take it anyway. So what Prophet Salaam is saying, you specify things before you start, before you get into it. As someone that's been placed in between many financial disputes, that often takes place. Two people assume, because we're friends, I don't need to specify anything. Then once things are underway, then one of them starts to complain about the other, and then it's like, well, I thought I made these assumptions. I assumed this, and I assumed that. Don't make assumptions. Don't make assumptions. This protects both the person who is employing, as well as the one who is being employed. It protects both employer and employee. The Prophet Salaam also extended this, just like when we spoke about neighbors, and we spoke about different things, he extended this courtesy to different people, beyond just your brothers in the Muslim community. Because there might be a thought that, you know what, I can take advantage of someone who is not Muslim, or I can take advantage of someone, I don't feel too bad about doing this to this person, because this person doesn't seem to like Muslims, or this person is this person anyway, or like that anyway. It's just like someone says, hey, I don't sell drugs except to non-Muslims. I've actually had someone who owns a liquor store, who when I told him, at-taqil laa fi'r Allah, he said, hey, look, when a Muslim comes in to buy liquor, if I know he's Muslim, I tell him I can't sell to you.
Like, I'm doing a service. But the other guys, I'm just getting them drunk, and you know, they're not Muslim anyway. It doesn't work that way, okay. The Prophet Salaam says, first and foremost, about the mu'ahid. And we'll probably have an entire class at some point about a mu'ahid. A mu'ahid is someone who has a covenant. And what that refers to is ahl al-dhimma, the protected people, which were non-Muslim minorities that lived in Muslim lands. Okay, non-Muslim minorities that lived in Muslim lands. So the Prophet Salaam, he said in a hadith from Abdullah ibn Amr ibn As, also in Sunan Abu Dawud, he said, whoever wrongs a mu'ahid, a non-Muslim individual, at peace with us, or infringes on his rights, whoever wrongs him, infringes on his rights, burdens him with more than he can bear. That's number three, burdens him with more than he can bear, takes something from him against his will. The Prophet Salaam mentioned four things. Can you repeat them back to me? The first one is general. Whoever wrongs a mu'ahid, so someone who wrongs a non-Muslim that's at peace with us. The second one is infringing on his rights. So assuming that he has less rights because he's not a Muslim, and again, not taking them seriously. The third one was what? Hell, I'm really sleepy tonight. The third one was what? Burdens him more with something that he cannot handle. So gives him a heavy burden or burdens him with more than he can handle. The fourth one? Takes something from him against his will. The Prophet Salaam said, Fa'ana hajijuhu yaum al qiyama. I will be his prosecutor on the day of judgment. The Prophet Salaam will stand as his prosecutor on the day of judgment. This is so beautiful and so powerful. The Prophet Salaam would stand up against someone from his ummah, a Muslim, a person who says,
La ilaha illallah Muhammadur Rasulullah on the day of judgment, would stand as the prosecutor against them for harming someone who disbelieved in him. That's as powerful as it gets. And again, it involves the concept of labor as well. Giving them a burden that they cannot handle. That's also haram to burden your employee with more than what they can handle. And the Prophet Salaam extended this courtesy even to servants and to slaves and people that existed in that society that were of the most downtrodden. The hadith from Abu Dharr radiallahu ta'ala anhu, where the messenger of Allah Salaam said to him, Your servants are your brothers. Allah has placed them under your hands. And he who has a brother under him should feed him with the same food he eats, clothe him with the same clothes he wears, and do not burden him beyond his capacity. And if you do, then you need to help him. If you give him a burden that's too difficult for him, then you need to make sure that you are assisting in that burden. That's in Sahih Muslim. The concept of labor ethics, it goes beyond just payment. It goes beyond just finances. It also goes to the way that you talk to a person, the way that you deal with that person, the way that you respect them. And many of the scholars when they talk about this in the fiqh of financial ethics, or you talk about the workplace, they mention the hadith of Anas radiallahu ta'ala anhu. Anas ibn Malik says, I served the Prophet Salaam for 10 years. Never did he say to me, uff. Like he was frustrated with me, uff. Uff is like rolling your eyes or showing frustration. Never did he say uff to me. Nor did he criticize something I did. He never said, why did you do that? Nor did he say about something I left off doing, why didn't you do that? So he was never overly critical, alayhi salatu wasalam. He had a way of conveying that he wanted something done in a certain way, or that he was frustrated with the way that something was done,
without denigrating or degrading him. And this was a child that was placed at the service of the Prophet Salaam by his mother. So then what does that do to, where does that put an adult employee? If this is the way the Prophet Salaam would talk to a child that was placed at his service by his mother, by Umm Suleimah radiallahu ta'ala anhu, what does that mean for an employee? We also have a hadith from Abu Huraira radiallahu anhu, and this is a beautiful hadith because it speaks to the person. To the employer, to the person that's going into a contract where they're in a position of power, where they have the leverage, that you need to be careful of a sense of kibir, a sense of pride. And this hadith, before I even mention it, one of the problems in a marriage tends to take place when one person is in a position of power in their workplace. I'm not going to act like a psychiatrist here. I've read enough. Just like you people can give fatwas, I can talk about psychology. But one of the things that often happens is what? A person that's in a position of power in the workplace, when they come home sometimes, they don't know how to turn that off. So they start treating their spouse like their employee. It's a very common thing when someone's in a position of power at work, that they come home and they still think that they're the CEO or that they're wives or they're nurses or whatever it is. It doesn't work that way and a lot of people have a hard time turning that off when they come home. So what's the problem here? It's a problem of kibir, a problem of pride. When you're constantly the yes sir, the yes ma'am at work, when you're constantly a person who's given that position of power, you might start to see yourself as better than another person. You might start to see yourself as being inherently superior. So this hadith is very beautiful. The Prophet ﷺ said in this hadith,
مَا اَسْتَكْبَرَ مَنْ أَكَلَ مَعَهُ خَادِمُهُ وَرَكِبَ الْحِمَارُ بِالْأَسْوَاقِ وَاعْتَقَلَ الشَّاتَ فَحَلَبَهَا The Prophet ﷺ said, if a person wants to get rid of pride, if they want to remove kibir from themselves, they want to remove pride, the way that they remove pride, or a person cannot have kibir if they do these things. So the Prophet ﷺ is actually speaking with negation. You cannot have pride if you do these three things. He said the first thing, مَنْ أَكَلَ مَعَهُ خَادِمُهُ A person who eats with his servants. And again, servant here, extend that courtesy, it should especially be applied to your inferiors in the workplace. Okay, that they eat with their servants. And this is, Anas ibn Malik ﷺ said the Prophet ﷺ used to eat on the floor with him. Right, it's a means of humbling yourself as well. I went to Facebook, and I'm not claiming that Zuckerberg applies this hadith, but one of the things that's really cool, and I'm not just trying to get points with Facebook since this is on Facebook Live, but you know, increase my, with all the Russian ad stuff, I mean you can increase my exposure as well with this حَلَقَ The whole glass office concept and everyone calling each other by first name, it's kind of creepy to not have any privacy with all the glass. But you know, just like his office being right in the middle, this idea that even the most powerful CEO can walk and talk to people and be approachable and things of that sort. That's something that's good for corporate culture, right. But it goes back to the person as well, that the individual makes it a point. The Prophet ﷺ said, مَنْ أَكَلَ مَعَهُ خَادِمُهُ The person who eats with their servant. وَرَكِبَ الْحِمَارُ بِالْأَسْوَاقِ And rides a donkey through the أسواق, through the marketplace. Not a camel or a horse, but a donkey. So pay attention to the car that you drive too. And you know, when you're driving, no offense to the people that have nice cars, alright. But you know, you pay attention to the car that you drive, or the way that you drive that car, or extravagance in what you ride.
The Prophet ﷺ is saying that's a form of humbling yourself as well. And he says, وَعْتَقَلَ الشَّاتَ فَحَلَبَهَا And he's someone that ties up his own sheep and milks his own sheep. Okay. So this is a beautiful description here of a person. The Prophet ﷺ is saying a person needs to go out of their way to remove arrogance from themselves. Because if you start seeing yourself as inherently superior to those that are inferior in a contract, then you're going to start treating them in a certain way, and you're going to be destroying yourself in the process. You're going to be developing a certain level of pride and arrogance that's going to be dangerous from you. So the Prophet ﷺ is speaking about it from that perspective as well. We also see when we look in Islamic ethics and talking about labor and talking about employment, that this concept of a pension for the elderly was actually found first in Islamic systems. And it really goes back to Umar ibn al-Khattab, رضي الله عنه, this idea of putting aside a pension for all of the elderly. And he used to remove even the jizya, so the tax that a non-Muslim would pay in lieu of zakah or whatever it is, for protection from the military, he would remove that from the elderly as well. And he said about the elderly, he said, what kind of a people, this is beautiful, he said, what kind of a people let a man go helpless in his old age after getting service from him in his youth? What does it say about a people when they let a man go helpless in his old age after getting service from him in his youth? Meaning that when a person is young and they have the ability to do so, they're thrown into the workplace, they have to toil just to make ends meet, and they're benefiting society in some capacity, even if they're working within the overall construct of the economy and boosting that economy by virtue of their work. But then once they're old, they're not taken care of.
And Omar, may Allah be pleased with him, was someone who really enforced this idea of a pension for the elderly at a very systematic level. And the scholars say that that goes also to appreciation, appreciation for people in the workplace. And if you're speaking to servants and you're speaking to people that are in a lower position, then it should also translate into that. The Prophet ﷺ showing that appreciation for that woman that used to clean the masjid, he didn't see her departure as insignificant, her death as insignificant, showing her that appreciation even after her death. Rabi'a ibn Ka'b al-Aslami, may Allah be pleased with him, used to always serve the Prophet ﷺ and always be there for him. And the Prophet ﷺ said, ﷺ, ask me for anything that you want, anything that you want. And the only thing he could think of is he asked for the murafiqah, the companionship of the Prophet ﷺ in paradise. And this speaks to a person being appreciated and being validated even after years and years after doing work or doing some sort of service for a people. And subhanAllah, you see a lot of people when they transition into retirement or whatever it may be, it's extremely important at that time to be reminded of the good that you provided to a people. Reminded of the service that you provided to a people and showing that genuine appreciation rather than the coldness that would only exist in the corporate culture. Finally, Allah ﷻ, He says in the Qur'an, in surah Hud, ﷺ It's really powerful. Verse 85 in surah Hud. Allah ﷻ says, ﷺ Do not deprive people of their due and do not spread corruption on earth. The ulama speaking about this ayah, they said,
what's the correlation between the two? A person who withholds wages and a person who spreads corruption on earth? Rarely would you find that a person who withholds wages from people that have done work for them is not spreading corruption, is not guilty of other fasads. So if a person does not even show dignity to those that work for them, to those that are due, again, whether it's a contractor, whether it's someone that cuts your grass and things of that sort, if a person doesn't show dignity to them, then it's very likely that that arrogance would also contribute to ta'athu fil ardi mufsideen, to spreading corruption in a different way. Now the last hadith that I'll end with, it's a beautiful hadith. It's narrated by Abdullah ibn Umar radhiAllahu ta'ala anhu once again, who narrated the first hadith. And it's a story that a lot of you have heard that we talk about many times in khutbas, but maybe didn't focus on the individual lessons here. Abdullah ibn Umar narrates from the Prophet ﷺ the story of three men that came from a previous nation that were together, they set out in an evening and they were in a cave, and a huge boulder shut the entrance of that cave. And so what did they do, all three of them? They said to each other, each one of us should make du'a, should supplicate to Allah with a good deed that they did only for His sake, in hopes that the boulder will move. So all three of them started to make du'a to Allah subhanahu wa ta'ala with a deed that they did, hoping that it would cause that boulder to move. The first two made their requests, I'm not going to go into detail just because of timing, but the first two made their du'as to Allah subhanahu wa ta'ala, they made their supplications, and with their supplications the boulder moved.
So there's the third person, this last person, who has to make this du'a to Allah, who has to think about something he did sincerely for the sake of Allah subhanahu wa ta'ala, and ask Allah subhanahu wa ta'ala for some sort of faraj, for some sort of protection, or for some sort of alleviation of difficulty because of that. So this man, this third man, made du'a to Allah subhanahu wa ta'ala. And qala nabiyu salallahu alayhi wa sallam wa qala al thalit, the third person said, Allahumma inni istajartu ujurah, O Allah, I employed many laborers. So I was a person that would employ many people. And he said that I gave each and every single person their wages. I always made it a point to pay everyone on time, and to give each and every single one of them their wages. He said, but there was this one man who I was not able to pay, meaning I didn't get a chance to pay him, and he disappeared. So he did the work for me, and I went to pay him, and I was unable to pay him. So what did he do with the money? Did he say, oh well, the guy disappeared, he didn't come to me for the money, I lost him anyway. What did he do with the money? He didn't donate it, he invested it. And by the way, this hadith is in a, I'll read the chapter afterwards, the title of the chapter by al-Bukhari, it's beautiful. So he said, you know what, let me invest this portion of his money. SubhanAllah, so I'll be an ameen, I'll be a trustworthy person. I'm not going to give the money away in sadaqah, I'll invest it for him. So I invested his wages, and subhanAllah, out of all of the money he invested, that was the most profitable investment. So he said, from that small investment, Allah subhanahu wa ta'ala blessed me
with all sorts of property. Camel, sheep, cows, he's a farmer, so all sorts of property came from that small investment that I was supposed to pay that man. It's an insignificant amount, but Allah subhanahu wa ta'ala blessed it. Why did Allah bless it? Allah's testing him, right? It's also a test for him. So sometime later, the man showed up, and he said to him, Ya Abdullah, O slave of Allah, pay me what you owe me. So right away, the guy said what? He said, you see this, all of this, the whole thing, the land, the servants, the livestock, all the animals, it's all yours. So he said, atah zalbi, are you making fun of me? Like the guy didn't even believe him, because there was no resistance when he went back to the man. The guy didn't even believe him. So he said, are you making fun of me? He said, no, I'm not mocking you, I'm actually not making fun of you. He said that this is what I owed you, and when I couldn't find you, I invested it for your sake, or I invested it in your name, so take it all, it's all your rightful belonging. So subhanallah, he gave the man everything that came from that money, and he looked up to Allah subhanahu wa ta'ala, and he says, Allahumma fa in kuntu fa'altu thalik ibtighaa wajhik, he said, O Allah, if I did that only seeking your pleasure, fafrooj a'anna ma nahnu fee, then remove from us the difficulty that we are in, and that caused the boulder to completely move out the way. Beautiful hadith. Al-Bukhari rahimahullah ta'ala, he has a chapter, he says, ba'd man istajara ajiran fataraka ajrah fa'amila feehi al-musta'ajir fazaad, aw man amila fee maali ghayri fastafdhal. The title of the chapter is,
man istajara ajiran fataraka ajrah, a person who hires someone to do something, and that person left before getting paid, fa'amila feehi al-musta'ajir fazaad, so that person worked with that money, he took the ajr, he took the compensation that was due to that person, and that compensation increased, aw man amila fee maali ghayri fastafdhal, or a person who works with money that doesn't belong to them, is entrusted with an amount that doesn't belong to them, but then finds that there is great blessing, or then finds great increase in that money. Now, what's the ruling on what happened? Fiqh perspective, from a jurisprudence perspective, if this happened to you, what is owed to the person that came back to you? What's owed to them? What's that? Only the salary, only what was owed to them in the first place. Technically speaking, you only would have to pay a person what you owed them in the first place, but this was an act of sincerity of that man, and it speaks to the ihsan, it speaks to the excellence, that a person should fear Allah subhanahu wa ta'ala of possessing even one penny, one dirham of that which does not belong to them. That you know what, I benefited from this money, maybe there was a secondary benefit from all this livestock even and everything, he could have just given him the amount, and the guy wouldn't have complained. Like he came confrontational, like you owe me money, pay me my money. He could have just taken the money, and given him his 20 bucks and sent him off. But he said, hey, you see all this? It's all yours. And the guy thought he was mocking him. So this was a person fearing Allah subhanahu wa ta'ala and being conscious and aware of their Lord in their financial transactions, in their dealing. May Allah subhanahu wa ta'ala make us just in all of our affairs, and may Allah subhanahu wa ta'ala protect us from oppressing or being oppressed. Allahumma ameen. Next week we'll talk about it from the other perspective.
So if you're a disgruntled employee, I think you should show up next week too. Jazakumullah khairan. Questions?
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