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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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Ifadah Center

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for Humanities Studies and Research

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presents:

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An Abridgment of Sahih al-Bukhari.

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Chapter: Concerning Whomever Among the Arabs Owns Slaves,

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And Gifts, Sells,

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Cohabits with, Ransoms,

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Or Takes Their Offspring as Captives.

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On the authority of Ibn 'Awn, who said:

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I wrote to Nafi',

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and he wrote back to me

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that the Prophet (peace and blessings of Allah be upon him)

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raided Banu al-Mustaliq

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while they were heedless,

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and their livestock was being watered at the water source.

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He killed their fighting men,

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captured their offspring,

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and on that day gained Juwayriyah.

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This was narrated to me by 'Abdullah ibn 'Umar,

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who was in that army.

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Commentary on the Hadith:

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"Raided" (aghara)

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means: he attacked his enemy and took spoils from them.

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Banu al-Mustaliq

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were a clan of the Khuza'ah tribe.

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"Heedless" (gharun)

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means: completely unaware;

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that is, he took them by surprise and unawares.

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"Their fighting men" (muqatilatahum)

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refers to the combatants,

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meaning the mature males capable of fighting.

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Among the benefits of the hadith:

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The apparent meaning of the hadith

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indicates the permissibility of fighting disbelievers without a prior summons,

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and it demonstrates the permissibility of taking the enemy by surprise in war.

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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

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I have never ceased to love Banu Tamim since three things

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I heard from the Messenger of Allah (peace and blessings of Allah be upon him)

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saying about them;

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I heard him say:

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"They will be the sternest of my Ummah against the Dajjal."

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He said:

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And when their zakat arrived,

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the Messenger of Allah (peace be upon him) said:

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"This is the zakat of our people."

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A captive woman from them was in the possession of 'A'ishah,

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and he said:

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"Manumit her,

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for she is of the descendants of Isma'il."

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Commentary on the Hadith:

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Banu Tamim

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are a major tribe belonging to Mudar.

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"Since three things"

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means: from the moment I heard these three virtues.

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"The Dajjal"

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is the False Messiah (al-Masih ad-Dajjal).

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"Their sadaqat"

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means: their zakat.

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"The zakat of our people":

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he attributed them to himself

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because their lineage meets with his (peace and blessings of Allah be upon him)

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in Ilyas ibn Mudar.

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"A captive woman from them"

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means: from Banu Tamim

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"in the possession of 'A'ishah"

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means: owned by 'A'ishah (may Allah be pleased with her).

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Among the benefits of the hadith:

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It is derived from the hadith

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that it is encouraged to offer the best in manumission and charity.

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In the hadith is an immense virtue of Banu Tamim.

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It also contains foretelling about the Dajjal,

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as well as guiding one's family to noble matters.

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Chapter: When a Slave Worships His Lord Well and Is Sincere to His Master.

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On the authority of Ibn 'Umar (may Allah be pleased with them both),

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that the Messenger of Allah (peace and blessings of Allah be upon him) said:

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"When a slave acts sincerely toward his master

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and excels in worshipping his Lord,

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he will have his reward twice over."

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Commentary on the Hadith:

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"Acts sincerely toward his master"

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means: he is genuinely loyal and dutiful to him.

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"Excels in worshipping his Lord":

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excellence in worship is through sincerity and adhering to the Sunnah.

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Among the benefits of the hadith:

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The hadith guides toward giving every rightful person their due right.

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It also contains an encouragement for the slave to act sincerely toward his master,

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because he is a guardian over his master's wealth

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and is accountable for what has been placed in his care.

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It also highlights excelling in worship through sincerity and adherence to the Sunnah.

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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"The righteous enslaved servant receives a twofold reward.

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By the One in Whose Hand is my soul,

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were it not for jihad in the cause of Allah,

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Hajj, and devotion to my mother,

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I would have loved to die as a slave."

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Commentary on the Hadith:

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"The righteous enslaved servant":

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that is, in worshipping his Lord and acting sincerely toward his master.

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"By the One in Whose Hand is my soul"

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is from the speech of Abu Hurayrah (may Allah be pleased with him).

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"And devotion to my mother":

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the name of Abu Hurayrah's mother

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was Umaymah, in the diminutive form;

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it is also said to be Maymunah,

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and she was one of the female Companions whose Islam was established.

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"Mamluk" means a slave.

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Among the benefits of the hadith:

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In the hadith is an indication that an enslaved person

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is not obligated to perform jihad,

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unless it becomes an individual obligation.

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It also demonstrates the permissibility of swearing an oath without being asked to do so.

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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

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The Prophet (peace and blessings of Allah be upon him) said:

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"How excellent is the state of one of them

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who worships his Lord well

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and acts sincerely toward his master!"

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Commentary on the Hadith:

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"Worships his Lord well":

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excellence in worship is through sincerity and following the Sunnah.

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Among the benefits of the hadith:

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It is derived from the hadith

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that one who fulfills all rights is commended.

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It also highlights the virtue of a slave acting sincerely toward his master.

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Chapter: Disapproval of Overbearing Conduct Toward Slaves,

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And Saying:

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"My Male Slave" or "My Female Slave."

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On the authority of Abu Hurayrah (may Allah be pleased with him),

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who narrated from the Prophet (peace and blessings of Allah be upon him)

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that he said:

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"None of you should say:

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'Feed your lord,'

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'Help your lord perform ablution,'

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or 'Give drink to your lord.'

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Rather, let him say:

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'My master' or 'my patron.'

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And none of you should say:

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'My male slave' or 'my female slave';

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rather, let him say:

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'My young lad,' 'my young maid,' or 'my boy.'"

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Commentary on the Hadith:

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"Feed" is an imperative verb derived from feeding.

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"Your lord":

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"al-rabb" denotes the owner and master.

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Among the benefits of the hadith:

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It is derived from the hadith

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that overbearing conduct toward slaves is disliked.

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It also conveys the dislike of using the term "rabb" (lord) for a human master,

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since man is a created servant who is required

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to dedicate pure monotheism to his Creator,

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so it is disliked for him to rival Him in this designation.

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It also indicates the obligation of venerating Allah, the Exalted and Majestic,

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and declaring His transcendence.

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It also conveys the prohibition of words that lead to unlawful connotations.

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Chapter: When One's Servant Brings Him His Food.

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On the authority of Abu Hurayrah,

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from the Prophet (peace and blessings of Allah be upon him),

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who said:

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"When the servant of one of you brings him his food,

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then if he does not seat him with him,

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let him give him a morsel or two morsels,

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or a bite or two bites,

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for he has taken upon himself its heat and preparation."

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Commentary on the Hadith:

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"If he does not seat him with him"

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means: at his dining table.

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"Let him give him"

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means: let him hand over to him

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"a morsel,"

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meaning a small portion of the food that was prepared.

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"He has taken upon himself its heat and preparation"

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means: he undertook its preparation

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and was exposed to the heat and hardship of cooking it.

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Among the benefits of the hadith:

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It is derived from the hadith

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that noble manners are strongly encouraged.

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It also shows the recommendation of sharing food,

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especially with the person who prepared and carried it,

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because he bore its heat and smoke,

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his soul longed for it, and he smelled its aroma.

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Chapter: When Striking a Slave,

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One Must Avoid the Face.

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On the authority of Abu Hurayrah (may Allah be pleased with him),

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from the Prophet (peace and blessings of Allah be upon him), who said:

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"When one of you fights,

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let him avoid the face."

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Commentary on the Hadith:

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"Fights" means strikes.

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"Let him avoid the face"

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means: let him beware of striking the face.

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Among the benefits of the hadith:

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It is derived from the hadith

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that avoiding striking the face in disciplinary measures, chastisement, and prescribed legal punishments applies a fortiori.

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It also indicates the legitimacy of disciplining a servant and the like.

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The Book of Gifts, Their Virtue, and Encouragement Toward Them.

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"Gift" (al-hibah) means transferring ownership without compensation,

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and "encouragement" (at-tahrid) means urging.

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Chapter on Gifts, Their Merit, and Encouragement Towards Giving Them

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On the authority of Abu Hurayrah (may Allah be pleased with him),

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from the Prophet (peace and blessings of Allah be upon him), who said:

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"O Muslim women,

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let no female neighbor look down upon a gift from her neighbor,

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even if it is merely the trotter of a sheep."

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Commentary on the Hadith:

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"Let her not look down upon," meaning: do not belittle it or deem it insignificant.

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"Trotter" refers to the bone that carries very little meat.

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Key Benefits of the Hadith:

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Derived from this hadith is:

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Encouragement to exchange gifts, even if modest in value,

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because of how it fosters affection and removes rancor.

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It also emphasizes avoiding extravagance or burdening oneself in gift-giving.

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It furthermore provides guidance on maintaining good neighborly relations.

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On the authority of 'A'ishah (may Allah be pleased with her),

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that she said to 'Urwah,

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"O my nephew,

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we used to sight the crescent moon, then the next crescent moon,

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three crescents across two full months,

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without a single fire ever being kindled in the homes of the Messenger of Allah (peace be upon him)."

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I said, "O maternal aunt,

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on what did you sustain yourselves?"

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She replied, "The two black staples:

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dates and water;

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though in another narration: 'unless we were gifted some modest meat.'

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Except that the Messenger of Allah (peace be upon him) had neighbors among the Ansar

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who owned milch animals,

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and they would send the Messenger of Allah some of their milk."

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Commentary on the Hadith:

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"Three crescents across two full months":

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this is counted by sighting the crescent at the start of the first month,

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then sighting it at the start of the second month,

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and then sighting it at the start of the third month.

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Thus, three crescents were truly sighted,

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though the total duration elapsed was sixty days.

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"Without a single fire ever being kindled"

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is a metonymy for not cooking any food.

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"On what did you sustain yourselves?"

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Meaning: what was your sustenance and nourishment?

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"Milch animals" (*mana'ih*):

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a *manihah*

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is a she-camel or a ewe

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that a man lends to another to milk and then return.

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"They would send" (*yamnahun*),

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meaning: they would give.

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Key Benefits of the Hadith:

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Derived from this hadith is:

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An illustration of the Prophet's asceticism (*zuhd*) regarding worldly life,

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his contentment with mere bare subsistence,

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and his preference for the Hereafter over this world.

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00:12:11,940 --> 00:12:15,940
The hadith also serves as proof for those who deem poverty preferable to wealth.

251
00:12:15,940 --> 00:12:18,940
It illustrates the virtue of lending milch animals (*al-manihah*).

252
00:12:18,940 --> 00:12:21,940
It provides guidance on caring for one's neighbors

253
00:12:21,940 --> 00:12:23,940
and checking upon their welfare.

254
00:12:23,940 --> 00:12:29,529
Chapter on Modest Gifts

255
00:12:29,529 --> 00:12:31,529
On the authority of Abu Hurayrah (may Allah be pleased with him),

256
00:12:31,529 --> 00:12:35,529
from the Prophet (peace and blessings of Allah be upon him), who said:

257
00:12:35,529 --> 00:12:38,529
"If I were invited to a meal of a shoulder or a trotter,

258
00:12:38,529 --> 00:12:39,529
I would surely accept;

259
00:12:39,529 --> 00:12:44,529
and if a shoulder or a trotter were gifted to me, I would surely accept it."

260
00:12:44,529 --> 00:12:47,879
Commentary on the Hadith:

261
00:12:47,879 --> 00:12:51,259
"Shoulder" refers to the shoulder of a sheep,

262
00:12:51,259 --> 00:12:53,259
and the shoulder is among the prime cuts of meat.

263
00:12:53,259 --> 00:12:58,259
"Trotter" refers to the lower extremity of the sheep's leg,

264
00:12:58,259 --> 00:13:00,259
which has very little meat on it.

265
00:13:00,259 --> 00:13:04,259
Key Benefits of the Hadith:

266
00:13:04,259 --> 00:13:06,259
Derived from this hadith is:

267
00:13:06,259 --> 00:13:09,259
A demonstration of his remarkable humility (peace be upon him).

268
00:13:09,259 --> 00:13:12,259
It also highlights the recommendation to accept an invitation,

269
00:13:12,259 --> 00:13:14,259
even if it is for a modest amount of food.

270
00:13:14,259 --> 00:13:17,259
It furthermore demonstrates the recommendation to accept gifts.

271
00:13:17,259 --> 00:13:21,919
Chapter on Accepting Gifts of Game Meat

272
00:13:21,919 --> 00:13:25,340
On the authority of Anas (may Allah be pleased with him), who said:

273
00:13:25,340 --> 00:13:29,370
"We flushed a hare at Marr al-Zahran,

274
00:13:29,370 --> 00:13:31,370
and the people pursued it until they grew exhausted.

275
00:13:31,370 --> 00:13:34,370
I caught up with it and captured it,

276
00:13:34,370 --> 00:13:37,370
then brought it to Abu Talhah.

277
00:13:37,370 --> 00:13:38,370
He slaughtered it

278
00:13:38,370 --> 00:13:42,370
and sent its haunch—or its two thighs—

279
00:13:42,370 --> 00:13:45,370
to the Messenger of Allah (peace be upon him),

280
00:13:45,370 --> 00:13:46,370
and he accepted it."

281
00:13:46,370 --> 00:13:49,370
I asked, "And did he eat from it?"

282
00:13:49,370 --> 00:13:51,370
He said, "Yes, he ate from it,"

283
00:13:51,370 --> 00:13:54,370
and then confirmed after that: "He accepted it."

284
00:13:54,370 --> 00:13:58,139
Commentary on the Hadith:

285
00:13:58,139 --> 00:14:02,710
"We flushed," meaning: we startled it and roused it from its place.

286
00:14:02,710 --> 00:14:04,840
"At Marr al-Zahran":

287
00:14:04,840 --> 00:14:06,840
this is a valley in the Hijaz

288
00:14:06,840 --> 00:14:11,840
located twenty-two kilometers north of Mecca.

289
00:14:11,840 --> 00:14:14,840
"Until they grew exhausted," meaning: they became fatigued from running.

290
00:14:14,840 --> 00:14:18,840
"I caught up with it," meaning: I overtook it.

291
00:14:18,840 --> 00:14:22,840
"And captured it," meaning: I caught it while it was still alive.

292
00:14:22,840 --> 00:14:27,840
"Its haunch" (*warik*): the haunch is the part above the thigh.

293
00:14:27,840 --> 00:14:31,289
Key Benefits of the Hadith:

294
00:14:31,289 --> 00:14:34,309
Derived from this hadith is:

295
00:14:34,309 --> 00:14:36,309
The permissibility of pursuing game,

296
00:14:36,309 --> 00:14:39,309
provided that the pursuit of game does not distract one so much

297
00:14:39,309 --> 00:14:44,309
that it leads to missing the prayer or neglecting other religious and worldly obligations.

298
00:14:44,309 --> 00:14:47,309
When a group pursues game,

299
00:14:47,309 --> 00:14:50,309
whichever individual reaches it and captures it

300
00:14:50,309 --> 00:14:51,309
becomes its sole owner,

301
00:14:51,309 --> 00:14:55,309
and those who merely participated in the chase have no share in it.

302
00:14:55,309 --> 00:15:00,409
It is entirely permissible for a person to gift a modest item to a companion,

303
00:15:00,409 --> 00:15:03,409
even if the recipient is of high stature,

304
00:15:03,409 --> 00:15:07,409
provided it is known that the recipient would welcome it from him.

305
00:15:07,409 --> 00:15:10,500
It also establishes the permissibility of eating hare meat.

306
00:15:10,500 --> 00:15:14,679
Chapter on Accepting Gifts

307
00:15:14,679 --> 00:15:17,970
On the authority of 'A'ishah (may Allah be pleased with her),

308
00:15:17,970 --> 00:15:20,970
that the wives of the Messenger of Allah (peace be upon him)

309
00:15:20,970 --> 00:15:22,970
were divided into two groups:

310
00:15:22,970 --> 00:15:25,970
one group comprised 'A'ishah, Hafsah,

311
00:15:25,970 --> 00:15:27,970
Safiyyah, and Sawdah;

312
00:15:27,970 --> 00:15:29,970
while the other group

313
00:15:29,970 --> 00:15:30,970
comprised Umm Salamah

314
00:15:30,970 --> 00:15:34,970
and the rest of the wives of the Messenger of Allah (peace be upon him).

315
00:15:34,970 --> 00:15:40,970
The Muslims were well aware of the Messenger of Allah's deep love for 'A'ishah,

316
00:15:40,970 --> 00:15:43,970
so whenever any of them had a gift

317
00:15:43,970 --> 00:15:48,970
that he wished to present to the Messenger of Allah (peace be upon him),

318
00:15:48,970 --> 00:15:54,970
he would hold it back until the Messenger of Allah was at 'A'ishah's house;

319
00:15:54,970 --> 00:16:01,970
then the owner of the gift would send it to the Messenger of Allah while he was at 'A'ishah's house.

320
00:16:01,970 --> 00:16:04,059
In another narration:

321
00:16:04,059 --> 00:16:09,059
"The people used to choose 'A'ishah's day for sending their gifts,

322
00:16:09,059 --> 00:16:16,220
seeking thereby the pleasure of the Messenger of Allah (peace be upon him)."

323
00:16:16,220 --> 00:16:20,220
Thereupon, the group of Umm Salamah spoke and said to her,

324
00:16:20,220 --> 00:16:25,220
"Speak to the Messenger of Allah (peace be upon him) so that he may tell the people:

325
00:16:25,220 --> 00:16:31,220
'Whoever wishes to present a gift to the Messenger of Allah (peace be upon him),

326
00:16:31,220 --> 00:16:35,220
let him send it to him wherever he may be among the homes of his wives.'"

327
00:16:35,220 --> 00:16:39,289
So Umm Salamah spoke to him as they had requested,

328
00:16:39,289 --> 00:16:41,289
but he said nothing to her.

329
00:16:41,289 --> 00:16:45,289
They asked her, and she replied, "He said nothing to me."

330
00:16:45,289 --> 00:16:48,289
They said to her, "Speak to him again."

331
00:16:48,289 --> 00:16:53,289
She said: "So I spoke to him again when his turn brought him back to my room,

332
00:16:53,289 --> 00:16:55,289
but he said nothing to me."

333
00:16:55,289 --> 00:17:00,289
They asked her, and she replied, "He said nothing to me."

334
00:17:00,289 --> 00:17:04,289
They said to her, "Keep speaking to him until he gives you an answer."

335
00:17:04,289 --> 00:17:07,289
So when his turn brought him to her again, she spoke to him,

336
00:17:07,289 --> 00:17:11,289
and he said to her, "Do not distress me concerning 'A'ishah,

337
00:17:11,289 --> 00:17:17,289
for revelation has never descended upon me while under the garment of any woman except 'A'ishah."

338
00:17:17,289 --> 00:17:21,480
In another narration: "For by Allah, revelation has never descended upon me

339
00:17:21,480 --> 00:17:25,480
while under the blanket of any woman among you other than her."

340
00:17:25,480 --> 00:17:31,609
She replied, "I repent to Allah from distressing you, O Messenger of Allah."

341
00:17:31,609 --> 00:17:37,700
Then they summoned Fatimah, the daughter of the Messenger of Allah (peace be upon him),

342
00:17:37,700 --> 00:17:42,700
and she sent word to the Messenger of Allah (peace be upon him), saying:

343
00:17:42,700 --> 00:17:47,700
"Your wives adjure you by Allah to maintain equity regarding the daughter of Abu Bakr."

344
00:17:47,700 --> 00:17:50,700
She spoke to him, and he said,

345
00:17:50,700 --> 00:17:54,700
"O my dear daughter, do you not love what I love?"

346
00:17:54,700 --> 00:17:56,700
She replied, "Yes, indeed."

347
00:17:56,700 --> 00:17:59,700
So she returned to them and informed them,

348
00:17:59,700 --> 00:18:00,700
but they said,

349
00:18:00,700 --> 00:18:02,700
"Go back to him!"

350
00:18:02,700 --> 00:18:04,700
However, she refused to go back.

351
00:18:04,700 --> 00:18:06,700
So they sent Zaynab bint Jahsh,

352
00:18:06,700 --> 00:18:08,700
who came to him and spoke harshly,

353
00:18:08,700 --> 00:18:10,700
saying:

354
00:18:10,700 --> 00:18:15,700
"Your wives adjure you by Allah to maintain equity regarding the daughter of Ibn Abi Quhafah!"

355
00:18:15,700 --> 00:18:19,700
She raised her voice until she turned upon 'A'ishah, who was sitting there,

356
00:18:19,700 --> 00:18:21,700
and reviled her,

357
00:18:21,700 --> 00:18:26,700
to the point that the Messenger of Allah (peace be upon him) began looking at 'A'ishah

358
00:18:26,700 --> 00:18:28,700
to see whether she would respond.

359
00:18:28,700 --> 00:18:29,700
She said:

360
00:18:29,700 --> 00:18:34,700
"So 'A'ishah spoke, answering Zaynab until she silenced her."

361
00:18:34,700 --> 00:18:36,769
She said:

362
00:18:36,769 --> 00:18:40,769
"Then the Prophet (peace be upon him) looked at 'A'ishah

363
00:18:40,769 --> 00:18:41,769
and said,

364
00:18:41,769 --> 00:18:44,769
'She is indeed the daughter of Abu Bakr!'"

365
00:18:44,769 --> 00:18:49,339
Commentary on the Hadith:

366
00:18:49,339 --> 00:18:51,339
"Wives," meaning his spouses.

367
00:18:51,339 --> 00:18:54,339
"Two groups," meaning two factions,

368
00:18:54,339 --> 00:18:58,339
each faction rallying in support of its members.

369
00:18:58,339 --> 00:19:02,400
The other group consisted of five women:

370
00:19:02,400 --> 00:19:06,400
Umm Salamah and the rest of the wives of the Messenger of Allah (peace be upon him),

371
00:19:06,400 --> 00:19:10,400
namely: Zaynab bint Jahsh (may Allah be pleased with her),

372
00:19:10,400 --> 00:19:14,400
Maymunah bint al-Harith (may Allah be pleased with her),

373
00:19:14,400 --> 00:19:19,400
Umm Habibah Ramlah bint Abi Sufyan (may Allah be pleased with her),

374
00:19:19,400 --> 00:19:23,400
and Juwayriyah bint al-Harith (may Allah be pleased with her).

375
00:19:23,400 --> 00:19:27,589
"He would hold it back," meaning: he deferred it until that intended time.

376
00:19:27,589 --> 00:19:31,619
"He said nothing to her," meaning: he gave no reply.

377
00:19:31,619 --> 00:19:33,619
"When his turn brought him back to her,"

378
00:19:33,619 --> 00:19:36,619
meaning: on her assigned day in her house.

379
00:19:36,619 --> 00:19:39,619
"They used to choose" (*yataharrawna*), meaning: they deliberately aimed for.

380
00:19:39,619 --> 00:19:43,619
*Taharrī* signifies deliberate intent, striving towards an aim,

381
00:19:43,619 --> 00:19:47,619
and resolving to single out a matter in deed and word.

382
00:19:47,619 --> 00:19:51,880
"Until he gives you an answer," meaning: until he delivers a response.

383
00:19:51,880 --> 00:19:58,880
"Then they," referring to the other group among the wives of the Prophet (peace be upon him),

384
00:19:58,880 --> 00:20:01,880
"summoned," meaning: they called upon her.

385
00:20:01,880 --> 00:20:04,880
"She sent word," meaning: she dispatched a message.

386
00:20:04,880 --> 00:20:09,880
"Your wives," referring to Umm Salamah and those with her.

387
00:20:09,880 --> 00:20:13,880
"Adjure you by Allah," meaning: they entreat you by Allah.

388
00:20:13,880 --> 00:20:20,880
"Equity," meaning: equal treatment between them and 'A'ishah (may Allah be pleased with her) in all matters.

389
00:20:20,880 --> 00:20:22,910
"O my dear daughter" (*yā bunayyah*):

390
00:20:22,910 --> 00:20:24,910
this is a diminutive of affection and endearment.

391
00:20:24,910 --> 00:20:26,910
"However, she refused to go back,"

392
00:20:26,910 --> 00:20:30,910
meaning: she declined to return to the Prophet (peace be upon him)

393
00:20:30,910 --> 00:20:32,910
to ask him for that again.

394
00:20:32,910 --> 00:20:35,980
"So she came," meaning: she arrived.

395
00:20:35,980 --> 00:20:40,980
"And spoke harshly," meaning: she was severe in her words and in demanding equal treatment.

396
00:20:40,980 --> 00:20:44,039
"She turned upon," meaning: she confronted.

397
00:20:44,039 --> 00:20:48,069
"So she verbally attacked her," meaning she scolded and refuted her.

398
00:20:48,069 --> 00:20:50,069
"Indeed, she is the daughter of Abu Bakr."

399
00:20:50,069 --> 00:20:55,069
Meaning that she is noble, intelligent, and insightful just like her father.

400
00:20:55,069 --> 00:20:56,069
And it was said:

401
00:20:56,069 --> 00:21:01,460
Its meaning is that she possesses a sharper understanding and a keener insight than her.

402
00:21:01,460 --> 00:21:05,319
Among the benefits of the hadith:

403
00:21:05,319 --> 00:21:07,319
It is derived from the hadith:

404
00:21:07,319 --> 00:21:13,319
The permissibility of seeking out occasions and places pleasing to the recipient to offer gifts,

405
00:21:13,319 --> 00:21:16,319
In order to increase their joy through that.

406
00:21:16,319 --> 00:21:20,319
And in it is a clarification of the virtue of 'A'ishah, may Allah be pleased with her.

407
00:21:20,319 --> 00:21:25,319
And in it is that jealousy is a natural disposition, so long as it does not lead to something unlawful.

408
00:21:25,319 --> 00:21:28,319
And in it is the recommendation of treating women gently,

409
00:21:28,319 --> 00:21:31,319
And being considerate of a woman in her state of jealousy.

410
00:21:31,319 --> 00:21:37,380
And the hadith indicates that a jealous woman is not held accountable for what she says in such moments.

411
00:21:37,380 --> 00:21:42,450
And in it is that a man may remain silent when his wives argue with one another,

412
00:21:42,450 --> 00:21:45,450
And he should not take sides against any of them.

413
00:21:45,450 --> 00:21:49,450
And in it is the permissibility of voicing a grievance and sending messengers regarding it.

414
00:21:49,450 --> 00:21:53,450
And in it is the permissibility of sending an intercessor and intermediary to convey a grievance.

415
00:21:53,450 --> 00:21:58,450
And in it is what the wives of the Prophet, peace and blessings of Allah be upon him, maintained

416
00:21:58,450 --> 00:22:01,450
Of deep reverence and modesty before him,

417
00:22:01,450 --> 00:22:04,450
To the extent that they sent the dearest of people to him,

418
00:22:04,450 --> 00:22:07,450
Fatimah, may Allah be pleased with her.

419
00:22:07,450 --> 00:22:11,509
And in it is the boldness of Zaynab bint Jahsh, may Allah be pleased with her,

420
00:22:11,509 --> 00:22:13,509
With the Prophet, peace and blessings of Allah be upon him,

421
00:22:13,509 --> 00:22:16,509
Because she was his cousin,

422
00:22:16,509 --> 00:22:20,509
As her mother was Umaymah bint 'Abd al-Muttalib.

423
00:22:20,509 --> 00:22:24,539
And the hadith indicates the Prophet's excusing

424
00:22:24,539 --> 00:22:27,539
Zaynab, may Allah be pleased with her,

425
00:22:27,539 --> 00:22:31,539
For he did not hold her to account for the jealousy that overtook her.

426
00:22:31,539 --> 00:22:35,539
And in it is that justice between wives pertains to actions;

427
00:22:35,539 --> 00:22:38,539
As for love, it is beyond religious obligation,

428
00:22:38,539 --> 00:22:41,539
Because one has no control over it.

429
00:22:41,539 --> 00:22:45,539
And the hadith indicates the virtue of Abu Bakr, may Allah be pleased with him.

430
00:22:45,539 --> 00:22:48,539
And in it is the permissibility of retaliating in kind,

431
00:22:48,539 --> 00:22:51,539
Just as 'A'ishah, may Allah be pleased with her, did.

432
00:22:51,539 --> 00:22:56,539
And the hadith points to giving precedence to the love of the Prophet, peace and blessings of Allah be upon him,

433
00:22:56,539 --> 00:22:58,539
Above all else.

434
00:22:58,539 --> 00:23:03,369
On the authority of Ibn 'Abbas, may Allah be pleased with both of them, who said:

435
00:23:03,369 --> 00:23:06,369
Umm Hufayd—

436
00:23:06,369 --> 00:23:10,369
Ibn 'Abbas's maternal aunt—gifted to the Prophet, peace and blessings of Allah be upon him,

437
00:23:10,369 --> 00:23:12,369
Some dried curd and clarified butter,

438
00:23:12,369 --> 00:23:14,369
And in another narration:

439
00:23:14,369 --> 00:23:15,369
Milk,

440
00:23:15,369 --> 00:23:17,369
And spiny-tailed lizards.

441
00:23:17,369 --> 00:23:20,430
So the Prophet, peace and blessings of Allah be upon him, ate

442
00:23:20,430 --> 00:23:22,430
From the dried curd and clarified butter,

443
00:23:22,430 --> 00:23:24,430
And left the spiny-tailed lizard out of personal distaste.

444
00:23:24,430 --> 00:23:26,460
Ibn 'Abbas said:

445
00:23:26,460 --> 00:23:31,460
"So it was eaten at the dining sheet of the Messenger of Allah, peace and blessings of Allah be upon him;

446
00:23:31,460 --> 00:23:33,460
And had it been unlawful,

447
00:23:33,460 --> 00:23:38,460
It would not have been eaten at the dining sheet of the Messenger of Allah, peace and blessings of Allah be upon him."

448
00:23:38,460 --> 00:23:40,460
In another narration:

449
00:23:40,460 --> 00:23:42,460
"Nor would he have commanded that they be eaten."

450
00:23:42,460 --> 00:23:45,940
Commentary on the hadith:

451
00:23:45,940 --> 00:23:48,329
"Umm Hufayd":

452
00:23:48,329 --> 00:23:51,329
Her name was Huzaylah bint al-Harith, may Allah be pleased with her,

453
00:23:51,329 --> 00:23:55,329
The sister of Maymunah, the Mother of the Believers, may Allah be pleased with her,

454
00:23:56,329 --> 00:23:58,329
And she used to live in the desert.

455
00:23:58,329 --> 00:24:00,490
"Dried curd" (aqit):

456
00:24:00,490 --> 00:24:02,490
That is, dried, dehydrated sour milk.

457
00:24:02,490 --> 00:24:04,490
"Spiny-tailed lizards" (adubb):

458
00:24:04,490 --> 00:24:06,490
The plural of dabb,

459
00:24:06,490 --> 00:24:08,490
Which is a well-known reptile.

460
00:24:08,490 --> 00:24:10,490
"Out of distaste" (taqadhdhur):

461
00:24:10,490 --> 00:24:12,940
Meaning that his soul had an aversion to it.

462
00:24:12,940 --> 00:24:15,769
Among the benefits of the hadith:

463
00:24:15,769 --> 00:24:17,769
It is derived from the hadith:

464
00:24:17,769 --> 00:24:19,769
The permissibility of eating the spiny-tailed lizard.

465
00:24:19,769 --> 00:24:24,769
And in it is that a person is permitted to feel personal distaste toward what is not unlawful for them,

466
00:24:24,769 --> 00:24:27,769
Due to being unaccustomed to eating it.

467
00:24:27,769 --> 00:24:32,849
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

468
00:24:32,849 --> 00:24:35,849
The Messenger of Allah, peace and blessings of Allah be upon him,

469
00:24:35,849 --> 00:24:37,849
Whenever food was brought to him,

470
00:24:37,849 --> 00:24:39,849
Would ask about it:

471
00:24:39,849 --> 00:24:41,849
"Is it a gift or a charity?"

472
00:24:41,849 --> 00:24:43,849
If it was said, "Charity,"

473
00:24:43,849 --> 00:24:45,849
He would say to his Companions:

474
00:24:45,849 --> 00:24:47,849
"Eat," and he would not eat.

475
00:24:47,849 --> 00:24:49,849
But if it was said, "A gift,"

476
00:24:49,849 --> 00:24:52,849
He, peace and blessings of Allah be upon him, would reach out with his hand

477
00:24:52,849 --> 00:24:55,619
And eat with them.

478
00:24:55,619 --> 00:24:59,059
Commentary on the hadith:

479
00:24:59,059 --> 00:25:00,059
"He would" (kana):

480
00:25:00,059 --> 00:25:03,059
Signifies here constancy and regularity.

481
00:25:03,059 --> 00:25:04,059
"He reached out with his hand":

482
00:25:04,059 --> 00:25:06,059
Meaning he began to eat.

483
00:25:06,059 --> 00:25:09,349
Among the benefits of the hadith:

484
00:25:09,349 --> 00:25:12,150
It is derived from the hadith:

485
00:25:12,150 --> 00:25:16,150
The permissibility of sharing a gift with those present.

486
00:25:16,150 --> 00:25:24,140
And in it is the prohibition of consuming charity for the Prophet, peace and blessings of Allah be upon him, and his family.

487
00:25:24,140 --> 00:25:27,680
Chapter: What Should Not Be Rejected from Gifts

488
00:25:27,680 --> 00:25:29,680
On the authority of Anas, may Allah be pleased with him,

489
00:25:29,680 --> 00:25:32,680
That he never used to reject perfume,

490
00:25:32,680 --> 00:25:35,680
And he asserted that the Prophet, peace and blessings of Allah be upon him,

491
00:25:35,680 --> 00:25:39,349
Never used to reject perfume.

492
00:25:39,349 --> 00:25:42,769
Commentary on the hadith:

493
00:25:42,769 --> 00:25:43,769
"He used to" (kana):

494
00:25:43,769 --> 00:25:46,769
Signifies here constancy and regularity.

495
00:25:46,769 --> 00:25:47,769
"Al-teeb":

496
00:25:47,769 --> 00:25:48,769
Meaning perfume or fragrance.

497
00:25:48,769 --> 00:25:49,769
"Asserted" (za'ama):

498
00:25:49,769 --> 00:25:51,769
Meaning he stated and mentioned.

499
00:25:51,769 --> 00:25:55,220
Among the benefits of the hadith:

500
00:25:55,220 --> 00:25:57,890
It is derived from the hadith:

501
00:25:57,890 --> 00:25:59,890
The recommendation of accepting gifts.

502
00:25:59,890 --> 00:26:03,890
And in it is the virtue of gifting perfume and using it.

503
00:26:03,890 --> 00:26:08,839
Chapter: Reciprocating a Gift

504
00:26:08,839 --> 00:26:12,259
On the authority of 'A'ishah, may Allah be pleased with her, who said:

505
00:26:12,259 --> 00:26:15,259
The Messenger of Allah, peace and blessings of Allah be upon him,

506
00:26:15,259 --> 00:26:19,259
Used to accept gifts and reward for them.

507
00:26:19,259 --> 00:26:22,960
Commentary on the hadith:

508
00:26:22,960 --> 00:26:25,440
Chapter: Reciprocating a Gift

509
00:26:25,440 --> 00:26:26,440
The meaning is:

510
00:26:26,440 --> 00:26:29,440
Giving a return for a gift.

511
00:26:29,440 --> 00:26:31,470
"And reward for them":

512
00:26:31,470 --> 00:26:33,470
Meaning he would reciprocate them

513
00:26:33,470 --> 00:26:36,470
By giving its owner something in return.

514
00:26:36,470 --> 00:26:39,660
Among the benefits of the hadith:

515
00:26:39,660 --> 00:26:42,339
It is derived from the hadith:

516
00:26:42,339 --> 00:26:44,339
That gifts are of two types:

517
00:26:44,339 --> 00:26:45,339
Given for reciprocation,

518
00:26:45,339 --> 00:26:47,339
Which requires a return;

519
00:26:47,339 --> 00:26:49,339
And given for the sake of Allah Almighty and maintaining ties,

520
00:26:49,339 --> 00:26:52,339
Which does not require reciprocation,

521
00:26:52,339 --> 00:26:54,339
Though if one does, it is commendable.

522
00:26:54,339 --> 00:26:58,339
And in it is the guidance toward reciprocity.

523
00:26:59,339 --> 00:27:02,900
Chapter: Gifting to One's Children

524
00:27:02,900 --> 00:27:05,900
And if one gives something to some of his children,

525
00:27:05,900 --> 00:27:08,900
It is not permissible unless he acts equitably among them

526
00:27:08,900 --> 00:27:10,900
And gives the others the like thereof;

527
00:27:10,900 --> 00:27:12,900
Nor should anyone bear witness to it.

528
00:27:12,900 --> 00:27:15,670
On the authority of 'Amir, who said:

529
00:27:15,670 --> 00:27:19,670
I heard al-Nu'man ibn Bashir, may Allah be pleased with both of them,

530
00:27:19,670 --> 00:27:21,670
While he was upon the pulpit, saying:

531
00:27:21,670 --> 00:27:24,670
"My father gave me a gift,

532
00:27:24,670 --> 00:27:27,670
So 'Amrah bint Rawahah said:

533
00:27:27,670 --> 00:27:32,670
'I will not be satisfied until you take the Messenger of Allah, peace and blessings of Allah be upon him, as a witness.'

534
00:27:32,670 --> 00:27:36,670
So he came to the Messenger of Allah, peace and blessings of Allah be upon him,

535
00:27:36,670 --> 00:27:37,670
And said:

536
00:27:37,670 --> 00:27:42,670
'I have given my son from 'Amrah bint Rawahah a gift,

537
00:27:42,670 --> 00:27:46,670
And she told me to take you as a witness, O Messenger of Allah.'

538
00:27:46,670 --> 00:27:47,670
He said:

539
00:27:47,670 --> 00:27:50,670
'Have you given all of your children the like of this?'

540
00:27:50,670 --> 00:27:52,670
In another narration:

541
00:27:52,670 --> 00:27:54,670
'Do you have other children besides him?'

542
00:27:54,670 --> 00:27:56,670
He said, 'Yes.'

543
00:27:56,670 --> 00:27:57,670
In another narration:

544
00:27:57,670 --> 00:28:00,740
'Have you gifted each of your children the like thereof?'

545
00:28:00,740 --> 00:28:02,740
He said, 'No.'

546
00:28:02,740 --> 00:28:03,740
He said:

547
00:28:03,740 --> 00:28:07,799
'Fear Allah and be equitable among your children.'

548
00:28:07,799 --> 00:28:08,799
In another narration:

549
00:28:08,799 --> 00:28:11,799
'Do not make me bear witness to an injustice.'

550
00:28:11,799 --> 00:28:13,059
He said:

551
00:28:13,059 --> 00:28:16,660
'So he returned and revoked his gift.'"

552
00:28:16,660 --> 00:28:20,049
Commentary on the hadith:

553
00:28:20,049 --> 00:28:22,049
"While he was upon the pulpit":

554
00:28:22,049 --> 00:28:25,049
An indication that he was delivering a sermon.

555
00:28:25,049 --> 00:28:28,049
"Gave me" means gifted me.

556
00:28:28,049 --> 00:28:33,049
"My father" was Abu Bashir, Bashir ibn Sa'd, may Allah be pleased with him.

557
00:28:33,049 --> 00:28:34,049
"A gift":

558
00:28:34,049 --> 00:28:37,049
The gift was a servant boy.

559
00:28:37,049 --> 00:28:40,049
"I will not be satisfied" means I do not accept

560
00:28:40,049 --> 00:28:43,049
"Until you take as a witness," from bearing testimony.

561
00:28:43,049 --> 00:28:46,049
"So he came" means he arrived.

562
00:28:46,049 --> 00:28:48,049
"Have you given all of your children":

563
00:28:48,049 --> 00:28:51,049
Meaning, have you gifted the rest of your sons

564
00:28:51,049 --> 00:28:53,049
"The like of this":

565
00:28:53,049 --> 00:28:56,049
Meaning, just as you gifted this one.

566
00:28:56,049 --> 00:28:59,049
"Gifted" (nahalta) means gifted and granted.

567
00:28:59,049 --> 00:29:02,430
"Be equitable" means treat them equally.

568
00:29:02,430 --> 00:29:06,039
Among the benefits of the hadith:

569
00:29:06,039 --> 00:29:08,039
It is derived from the hadith:

570
00:29:08,039 --> 00:29:12,039
The recommendation of maintaining equality when gifting to one's children.

571
00:29:12,039 --> 00:29:15,039
And in it is the encouragement to foster harmony among siblings,

572
00:29:15,039 --> 00:29:18,039
And to avoid whatever causes rancor between them

573
00:29:18,039 --> 00:29:21,069
And engenders filial disobedience toward parents.

574
00:29:21,069 --> 00:29:26,069
In it is that if the gift is from a father to a minor child, it does not require formal taking of possession,

575
00:29:26,069 --> 00:29:28,069
For the father's acceptance on their behalf suffices.

576
00:29:28,069 --> 00:29:33,140
And in it is the dislike of bearing witness to what is not permissible.

577
00:29:33,140 --> 00:29:39,140
And in it is the propriety of a judge or mufti inquiring into the specific details of an incident.

578
00:29:39,140 --> 00:29:42,140
And in it is the permissibility of referring to a gift as a charity.

579
00:29:42,140 --> 00:29:46,140
And in it is the guidance to give weight to the mother's counsel

580
00:29:46,140 --> 00:29:49,140
In matters concerning the best interests of the child.

581
00:29:49,140 --> 00:29:53,140
And the hadith points to the evil consequences of greed.