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

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The 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: Humans and Beasts Drinking from Rivers.

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

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

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"Horses are kept for three purposes: for one man they are a reward,

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for another they are a shield,

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and upon another they are a burden of sin.

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As for the one for whom they are a reward,

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he is a man who tethers his horse in the cause of Allah,

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letting it graze on a long rope in a meadow or garden.

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Whatever the horse consumes in that meadow or garden within the reach of its tether

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will be recorded as good deeds for him.

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And if its tether breaks

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and it gallops over one or two mounds,

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its hoofprints and dung will be recorded as good deeds for him.

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And if it passes by a river and drinks from it, even though he did not intend to water it,

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that will be recorded as good deeds for him.

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Thus, it is a reward for that man.

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Another man tethers his horse to maintain his self-sufficiency and protect his dignity,

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and in another narration:

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'for self-sufficiency, modesty, and preservation of dignity,'

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and thereafter he does not forget the right of Allah regarding its neck or its back.

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Thus, it is a shield for that man.

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And a third man tethers his horse out of pride, ostentation,

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and hostility toward the people of Islam.

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Thus, it is a burden of sin upon that man."

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The Messenger of Allah (peace be upon him) was then asked about donkeys,

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and he replied:

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"Nothing has been revealed to me regarding them

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except this comprehensive, singular verse:

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“And whoso doeth good an atom's weight will see it then,” (99:7)

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“And whoso doeth ill an atom's weight will see it then.” (99:8)

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Commentary on the Hadith:

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'A reward' denotes recompense in the Hereafter.

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'A shield' means a protection shielding him from poverty and destitution.

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'A burden' denotes a sin.

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'Tethers it in the cause of Allah'

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means he prepares it for jihad.

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'Letting it graze on a long rope'

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means lengthening its tether

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so that it can move around and graze

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without wandering off completely.

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'Meadow' refers to an expansive land abundant in pasture and water.

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'Its tether' (tiyaluha)

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refers to its rope and binding.

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'It gallops' (istannat)

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means it broke free and ran briskly and playfully.

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'A mound' (sharaf) is elevated ground.

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'Its hoofprints' (atharaha)

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refers to the tracks left by its steps.

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'Self-sufficiency'

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means being independent of people.

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'Protecting dignity'

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means refraining from begging from people.

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'The right of Allah'

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refers to paying the zakat due on trade horses.

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'Regarding its back'

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is said to mean using it to relieve the distressed and those who must be aided,

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and other interpretations have also been offered.

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'Out of pride and ostentation'

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means so that it may be said he owns fine horses.

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'Hostility' (niwa')

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denotes enmity.

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'Singular' (al-fadhah)

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means unique,

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having scarcely any parallel in the breadth of its meaning:

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'So whoever does an atom's weight of good will see it,

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and whoever does an atom's weight of evil will see it.'

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This is all-encompassing of every good and evil deed,

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for if a person will see an atom's weight,

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which is the most minuscule of things,

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and be recompensed for it,

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then whatever exceeds that applies all the more so.

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Key Takeaways from the Hadith:

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The hadith contains an indication of adhering to general texts,

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and alerts the Ummah to the validity of legal deduction and analogical reasoning (qiyas).

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It encourages the keeping of horses

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when they are prepared in the cause of Allah.

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Do you not see that even their dung will be counted as good deeds on the Day of Resurrection?

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It censures ostentation

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and demonstrates that it invalidates one's deeds.

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It encourages the doing of good, no matter how small,

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and warns against committing evil, no matter how insignificant.

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It directs one to uphold the rights of Allah Almighty regarding His blessings.

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Chapter: Land Grants (Al-Qata'i').

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

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The Prophet (peace and blessings of Allah be upon him) summoned the Ansar

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to grant them the revenues of Bahrain in writing,

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and in another narration:

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'to apportion land grants to them.'

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But they said:

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"No, by Allah,

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not until you grant our brothers from Quraysh the like thereof."

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He said:

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"That belongs to them as Allah wills, if they so request."

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As they kept insisting to him,

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he said:

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"Indeed, you will encounter preferential treatment and selfishness after me,

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so remain patient until you meet me."

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And in another narration:

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"until you meet me at the Basin (al-Hawd)."

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Commentary on the Hadith:

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'Land grants' (al-qata'i')

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are lands allocated by the ruler to individuals

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for them to own or utilize.

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'To grant them the revenues of Bahrain in writing'

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means to allot them land grants from the territory of Bahrain.

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'Preferential treatment' (atharah)

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means hardship and monopolizing worldly interests over others.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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The legitimacy of the ruler granting portions of the lands under his authority to those he deems worthy.

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The hadith is among the signs of prophethood,

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as worldly affairs later became characterized by such selfish monopolization.

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It encourages altruism, selflessness, and mutual support.

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It demonstrates the virtue of patience and subduing selfish desires.

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Book of Borrowing, Debt Repayment, Legal Restraint, and Bankruptcy.

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Borrowing means seeking a loan,

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legal restraint (al-hajr) is barring someone from managing property for a valid reason,

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and bankruptcy (al-taflis) is when debts exceed a person's assets.

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Chapter: One Who Takes People's Wealth Intending to Repay It or Squander It.

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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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"Whoever takes people's wealth intending to repay it, Allah will settle it on his behalf;

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and whoever takes it intending to squander it, Allah will ruin him."

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Commentary on the Hadith:

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'Allah will ruin him' means through destruction or by stripping away blessing,

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and it is also said to mean punishment in the Hereafter.

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Key Takeaways from the Hadith:

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It is derived from the hadith that the recompense corresponds directly to the deed.

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The hadith indicates the obligation of sincere repayment when transacting debts.

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It encourages and emphasizes purifying one's intention,

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because deeds are judged by intentions.

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It shows the permissibility of incurring debt for one who genuinely intends to repay it.

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Chapter: Settling Debts.

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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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"If I had gold equal to the weight of Mount Uhud,

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I would not like three days to pass while a single dinar of it remained with me,

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except for something I would reserve to settle a debt upon me,

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if I found someone who would accept it from me."

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Commentary on the Hadith:

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'Three' means three nights.

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'Reserve' means keep set aside for a debt.

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Key Takeaways from the Hadith:

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The hadith shows that the worldly life was merely in the hand of the Prophet (peace be upon him),

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not in his heart.

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It shows that wealth is a blessing for whoever fulfills the obligations attached to it.

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The hadith points to asceticism and contentment with little in this worldly life.

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It clarifies the great virtue of giving charity in the cause of Allah Almighty.

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Chapter:

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When a person finds his exact property with a bankrupt buyer in sales, loans, or deposits,

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he has the foremost right to it.

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

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

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"Whoever finds his property intact with a man or person who has become bankrupt,

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he has the foremost right to it over anyone else."

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Commentary on the Hadith:

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'Finds' (adraka) means discovers and retrieves.

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'Intact' (bi-'aynihi) means the exact, identical property itself.

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'Foremost right' means he takes priority.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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If a man goes bankrupt while holding goods he purchased that remain physically intact,

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their original owner has a greater right to them than the other creditors.

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It establishes the legal principle that when physical assets and financial liabilities compete,

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physical assets take precedence over unsecured debts.

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Book of Disputes.

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Chapter: What Is Mentioned Regarding Bringing Adversaries to Court and Disputes Between a Muslim and a Jew.

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On the authority of Ibn Mas'ud (may Allah be pleased with him), who said:

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I heard a man reciting a verse,

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but I had heard the Prophet (peace and blessings of Allah be upon him) recite it differently.

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So I brought him to the Prophet (peace be upon him) and informed him of it,

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whereupon I noticed displeasure on his face.

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He said:

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"Both of you are correct; do not dispute,

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for indeed those before you disputed and consequently perished."

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Commentary on the Hadith:

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'Bringing adversaries' (al-ishkhas) means summoning someone to appear before an authority.

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'Recite it differently'

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means contrary to the man's recitation of that very verse.

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'Both of you are correct' means in your recitation.

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'Do not dispute'

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means do not fall into contention over the Qur'an.

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'Those before you'

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refers to the previous nations.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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Whoever recites according to any reading well-established from the Messenger of Allah (peace be upon him)

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among the seven modes of recitation in which he recited,

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it is impermissible to object to it or reject it;

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rather, it must be accepted and believed in.

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There is no legitimate objection in matters of permissible variation.

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It demonstrates the legitimacy of showing displeasure when admonishing.

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It shows that discord is a precursor to destruction.

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

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While a Jewish man was displaying some merchandise,

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he was offered a price for it that he disliked.

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In another narration:

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Two men traded insults,

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one a Muslim and the other a Jew.

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The Muslim said,

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"By Him Who chose Muhammad above all the worlds!"

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The Jew replied, "No,

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by Him Who chose Moses above all mankind!"

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A man from the Ansar heard him,

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so he stood up and slapped his face,

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saying, "Do you say, 'By Him Who chose Moses above all mankind,'

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while the Prophet (peace and blessings of Allah be upon him) is among us?!"

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So the Jew went to him and said,

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"O Abu al-Qasim, I have a covenant of protection and a pledge,

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so why did so-and-so slap my face?"

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The Prophet asked the Ansari, "Why did you slap his face?"

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And he mentioned what happened.

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Thereupon the Prophet (peace be upon him) became angry,

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to the point that it showed upon his face.

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Then he said, "Do not prefer one of Allah's prophets over another."

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In another narration: "Do not prefer me over Moses,

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for the Trumpet will be blown,

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and all who are in the heavens and on the earth will fall unconscious,

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except whom Allah wills.

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Then it will be blown a second time,

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and I will be the first to be resurrected,

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but behold, Moses will already be holding onto the Throne.

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I do not know whether he was reckoned with his swoon on the Day of the Mount,

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or whether he was resurrected before me."

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In another narration:

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"Behold, Moses will be grasping the side of the Throne.

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I do not know whether he was among those who swooned and recovered before me,

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or among those whom Allah excepted."

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And in another narration:

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"Behold, Moses will be holding onto the Throne.

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And I do not say that anyone is better than Jonah, son of Matta."

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Commentary on the hadith:

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"Displaying some merchandise"

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means setting out his goods before people so they would desire to buy them.

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"He was offered a price for it that he disliked"

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00:13:20,039 --> 00:13:24,039
means he was offered an unfairly low price for his merchandise, which angered him.

243
00:13:24,039 --> 00:13:27,169
"Chose" (*istafa*) means selected.

244
00:13:27,169 --> 00:13:29,169
"And slapped his face"

245
00:13:29,169 --> 00:13:32,169
means he struck him across the face.

246
00:13:32,169 --> 00:13:34,200
"Among us"

247
00:13:34,200 --> 00:13:37,200
means alive and present in our midst.

248
00:13:37,200 --> 00:13:38,200
"O Abu al-Qasim"

249
00:13:38,200 --> 00:13:42,200
is the agnomen (kunya) of the Prophet (peace and blessings of Allah be upon him).

250
00:13:42,200 --> 00:13:44,230
"A covenant of protection and a pledge"

251
00:13:44,230 --> 00:13:46,230
refers to an agreement with the Muslims,

252
00:13:46,230 --> 00:13:49,230
meaning: "Why then should I be transgressed against by being slapped?"

253
00:13:49,230 --> 00:13:50,230
"Why did" (*fa-ma balu*)

254
00:13:50,230 --> 00:13:52,230
means: "What is the reason that..."

255
00:13:52,230 --> 00:13:55,230
"Do not prefer one of Allah's prophets over another"

256
00:13:55,230 --> 00:13:59,230
means do not say that one of them is superior to another in a way that belittles any of them.

257
00:13:59,230 --> 00:14:01,330
"Two men traded insults"

258
00:14:01,330 --> 00:14:04,330
means each of them insulted the other.

259
00:14:04,330 --> 00:14:05,419
"The Trumpet" (*al-Sur*)

260
00:14:05,419 --> 00:14:07,419
is a horn that will be blown into.

261
00:14:07,419 --> 00:14:09,419
"Will fall unconscious" (*fa-yus'aq*)

262
00:14:09,419 --> 00:14:10,419
derives from swooning (*al-sa'q*),

263
00:14:10,419 --> 00:14:14,419
which is when a person faints from hearing a terrifying sound,

264
00:14:14,419 --> 00:14:16,419
and may even die from it.

265
00:14:16,419 --> 00:14:17,490
"Holding" (*akhidh*)

266
00:14:17,490 --> 00:14:19,490
means grasping.

267
00:14:19,490 --> 00:14:22,490
"He was reckoned with his swoon on the Day of the Mount"

268
00:14:22,490 --> 00:14:24,490
refers to the saying of Allah the Exalted.

269
00:14:24,490 --> 00:14:27,490
“And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy Self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt see Me. And when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless. And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the first of (true) believers.” (7:143)

270
00:14:27,490 --> 00:14:32,649
“And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy Self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt see Me. And when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless. And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the first of (true) believers.” (7:143)

271
00:14:32,649 --> 00:14:33,649
"Grasping" (*batish*)

272
00:14:33,649 --> 00:14:37,000
means seizing firmly with force and strength.

273
00:14:37,000 --> 00:14:40,740
Among the benefits derived from the hadith:

274
00:14:40,740 --> 00:14:42,740
It is inferred from the hadith

275
00:14:42,740 --> 00:14:46,740
that there is no retaliatory punishment (qisas) between a Muslim and a dhimmi,

276
00:14:46,740 --> 00:14:48,740
because he (peace and blessings of Allah be upon him)

277
00:14:48,740 --> 00:14:52,769
did not grant the Jew legal retaliation against the Muslim for the slap.

278
00:14:52,769 --> 00:14:57,769
The hadith also indicates that worldly tribulations, worries, and pains

279
00:14:57,769 --> 00:15:03,769
are hoped to serve as expiation through which Allah relieves much of the suffering of His servants on the Day of Resurrection.

280
00:15:03,769 --> 00:15:05,769
It also contains affirmation of the Throne.

281
00:15:05,769 --> 00:15:15,940
And it shows that it is impermissible to differentiate among the prophets (peace be upon them) by way of disparagement.

282
00:15:15,940 --> 00:15:19,940
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:

283
00:15:19,940 --> 00:15:26,980
A Jewish man came to the Prophet (peace and blessings of Allah be upon him) having been slapped on his face,

284
00:15:26,980 --> 00:15:27,980
and said,

285
00:15:27,980 --> 00:15:33,980
"O Muhammad, a man from your companions among the Ansar slapped my face!"

286
00:15:33,980 --> 00:15:34,980
He said,

287
00:15:34,980 --> 00:15:36,980
"Call him."

288
00:15:36,980 --> 00:15:37,980
So they called him.

289
00:15:37,980 --> 00:15:38,980
He asked,

290
00:15:38,980 --> 00:15:40,980
"Why did you slap his face?"

291
00:15:40,980 --> 00:15:42,009
He said,

292
00:15:42,009 --> 00:15:44,009
"O Messenger of Allah,

293
00:15:44,009 --> 00:15:46,009
I passed by the Jews

294
00:15:46,009 --> 00:15:48,009
and heard him say,

295
00:15:48,009 --> 00:15:51,009
'By Him Who chose Moses above all mankind!'

296
00:15:51,009 --> 00:15:54,009
So I said, 'Even above Muhammad?!'

297
00:15:54,009 --> 00:15:57,009
Rage overtook me, so I slapped him."

298
00:15:57,009 --> 00:15:58,039
The Prophet said,

299
00:15:58,039 --> 00:16:02,039
"Do not prefer me among the prophets,

300
00:16:02,039 --> 00:16:05,039
for the people will fall unconscious on the Day of Resurrection,

301
00:16:05,039 --> 00:16:08,039
and I will be the first to regain consciousness—"

302
00:16:08,039 --> 00:16:10,139
and in another narration:

303
00:16:10,139 --> 00:16:12,139
"the first from whom the earth splits open—

304
00:16:12,139 --> 00:16:17,360
"and behold, I will find Moses grasping one of the pillars of the Throne.

305
00:16:17,360 --> 00:16:20,360
I do not know whether he regained consciousness before me,

306
00:16:20,360 --> 00:16:23,360
or was repaid for his swoon at the Mount."

307
00:16:23,360 --> 00:16:24,519
In another narration:

308
00:16:24,519 --> 00:16:26,519
"whether he was among those who swooned,

309
00:16:26,519 --> 00:16:29,519
or was accounted for by his first swoon."

310
00:16:29,519 --> 00:16:33,129
Commentary on the hadith:

311
00:16:33,129 --> 00:16:35,509
"Slapped his face"

312
00:16:35,509 --> 00:16:38,509
means struck and cuffed him on the face.

313
00:16:38,509 --> 00:16:39,509
"Chose" (*istafa*)

314
00:16:39,509 --> 00:16:41,509
means selected.

315
00:16:41,509 --> 00:16:44,509
"Rage overtook me, so I slapped him"

316
00:16:44,509 --> 00:16:50,509
means he struck him out of protective zeal and indignation on behalf of the Prophet (peace and blessings of Allah be upon him).

317
00:16:50,509 --> 00:16:52,580
"Do not prefer me"

318
00:16:52,580 --> 00:16:54,580
means do not give me precedence

319
00:16:54,580 --> 00:16:58,580
in a way that implies deficiency or disparagement toward another prophet,

320
00:16:58,580 --> 00:17:00,580
or leads to dispute and conflict,

321
00:17:00,580 --> 00:17:04,579
or he (peace and blessings of Allah be upon him) said this out of humility,

322
00:17:04,579 --> 00:17:06,579
among other explanations offered.

323
00:17:06,579 --> 00:17:08,579
"They will fall unconscious"

324
00:17:08,579 --> 00:17:10,579
means they will faint,

325
00:17:10,579 --> 00:17:13,579
and it is also said that it means the swoon of death.

326
00:17:13,579 --> 00:17:14,579
"To regain consciousness"

327
00:17:14,579 --> 00:17:16,579
means to recover from the swoon,

328
00:17:16,579 --> 00:17:20,579
and what is meant is the first from whom the earth splits open.

329
00:17:20,579 --> 00:17:21,640
"Holding" (*akhidh*)

330
00:17:21,640 --> 00:17:23,640
means grasping.

331
00:17:23,640 --> 00:17:26,960
Among the benefits derived from the hadith:

332
00:17:27,569 --> 00:17:29,569
It is inferred from the hadith

333
00:17:29,569 --> 00:17:32,569
that there is no qisas between a Muslim and a dhimmi,

334
00:17:32,569 --> 00:17:37,569
because he (peace and blessings of Allah be upon him) did not order retaliation for the slap.

335
00:17:37,569 --> 00:17:40,569
It also contains affirmation that the Throne has pillars.

336
00:17:40,569 --> 00:17:45,650
On the authority of Anas ibn Malik, who said:

337
00:17:45,650 --> 00:17:51,650
A Jewish man attacked a young girl during the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him),

338
00:17:51,650 --> 00:17:54,650
took silver ornaments that she was wearing,

339
00:17:54,650 --> 00:17:56,650
and crushed her head.

340
00:17:56,650 --> 00:18:01,680
Her family brought her to the Messenger of Allah (peace and blessings of Allah be upon him)

341
00:18:01,680 --> 00:18:05,680
while she was breathing her last breath, having lost the ability to speak.

342
00:18:05,680 --> 00:18:09,680
The Messenger of Allah (peace and blessings of Allah be upon him) asked her,

343
00:18:09,680 --> 00:18:11,680
"Who killed you?

344
00:18:11,680 --> 00:18:14,680
Was it so-and-so?" naming someone other than her killer,

345
00:18:14,680 --> 00:18:17,680
and she nodded her head, indicating "No."

346
00:18:17,680 --> 00:18:19,680
Anas said:

347
00:18:19,680 --> 00:18:22,680
He then named another man who was not her killer,

348
00:18:22,680 --> 00:18:25,680
and she indicated "No."

349
00:18:25,680 --> 00:18:26,680
He then said,

350
00:18:26,680 --> 00:18:29,680
"Was it so-and-so?" naming her killer,

351
00:18:29,680 --> 00:18:32,680
and she nodded, indicating "Yes."

352
00:18:32,680 --> 00:18:34,710
In another narration:

353
00:18:34,710 --> 00:18:35,710
The man was brought,

354
00:18:35,710 --> 00:18:38,710
and he was questioned repeatedly until he confessed.

355
00:18:38,710 --> 00:18:42,710
Thereupon the Messenger of Allah (peace and blessings of Allah be upon him) commanded,

356
00:18:42,710 --> 00:18:45,710
and his head was crushed between two stones.

357
00:18:45,710 --> 00:18:47,809
In another narration:

358
00:18:47,809 --> 00:18:50,579
"So his head was smashed."

359
00:18:50,579 --> 00:18:54,180
Commentary on the hadith:

360
00:18:54,180 --> 00:18:58,180
"Attacked" (*'ada*) means transgressed against. "Ornaments" (*awdah*)

361
00:18:58,180 --> 00:19:01,180
are a type of jewelry made of silver,

362
00:19:01,180 --> 00:19:04,220
so named because of their whiteness.

363
00:19:04,220 --> 00:19:09,220
"And crushed her head" means struck and smashed her head with stones.

364
00:19:09,220 --> 00:19:12,380
"Brought" means came with.

365
00:19:12,380 --> 00:19:15,380
"Her family" means the young girl's family.

366
00:19:15,380 --> 00:19:17,380
"Breathing her last breath" (*fi akhiri ramaq*):

367
00:19:17,380 --> 00:19:19,380
*al-Ramaq* is the last remnant of life,

368
00:19:19,380 --> 00:19:23,380
meaning that she was in the throes of death.

369
00:19:23,380 --> 00:19:27,380
"Having lost the ability to speak" means her tongue was bound and she was silenced.

370
00:19:27,380 --> 00:19:29,380
"Smashed" (*rudda*)

371
00:19:29,380 --> 00:19:32,380
means his head was crushed and fractured with a stone,

372
00:19:32,380 --> 00:19:34,380
just as he had done to the young girl.

373
00:19:34,380 --> 00:19:38,690
Among the benefits derived from the hadith:

374
00:19:38,690 --> 00:19:40,690
It is inferred from the hadith

375
00:19:40,690 --> 00:19:43,690
that it is permissible for women to wear jewelry.

376
00:19:43,690 --> 00:19:48,690
The hadith also points to the inherent treachery characteristic of the Jews.

377
00:19:48,690 --> 00:19:52,750
It also establishes the validity of acting upon an understandable gesture.

378
00:19:52,750 --> 00:19:55,750
It serves as evidence for those scholars who hold

379
00:19:55,750 --> 00:19:58,750
that the murderer is to be executed in the same manner by which he killed.

380
00:19:58,750 --> 00:20:01,750
It shows that the recompense corresponds directly to the deed.

381
00:20:01,750 --> 00:20:05,750
The hadith also demonstrates that a man is executed in retaliation for killing a woman.

382
00:20:05,750 --> 00:20:09,750
And it indicates the requirement of exact equivalence in qisas.

383
00:20:09,750 --> 00:20:15,700
Chapter: Litigants Speaking Against One Another

384
00:20:15,700 --> 00:20:18,410
On the authority of 'Umar ibn al-Khattab, who said:

385
00:20:18,410 --> 00:20:21,410
I heard Hisham ibn Hakim ibn Hizam

386
00:20:21,410 --> 00:20:27,410
reciting Surah al-Furqan during the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him),

387
00:20:27,410 --> 00:20:30,410
so I listened attentively to his recitation,

388
00:20:30,410 --> 00:20:33,410
and found that he was reciting it in many variant readings

389
00:20:33,410 --> 00:20:37,410
that the Messenger of Allah (peace and blessings of Allah be upon him) had not taught me.

390
00:20:37,410 --> 00:20:40,410
I was on the verge of jumping upon him while he was in prayer,

391
00:20:40,410 --> 00:20:43,410
but I restrained myself until he concluded with the taslim.

392
00:20:43,410 --> 00:20:46,410
Then I grabbed him by his cloak

393
00:20:46,410 --> 00:20:51,410
and said, "Who taught you to recite this surah that I heard you reciting?"

394
00:20:51,410 --> 00:20:56,410
He replied, "The Messenger of Allah (peace and blessings of Allah be upon him) taught it to me."

395
00:20:56,410 --> 00:20:59,410
I said, "You have lied!

396
00:20:59,410 --> 00:21:02,410
For the Messenger of Allah (peace and blessings of Allah be upon him)

397
00:21:02,410 --> 00:21:06,410
taught it to me differently from the way you recited."

398
00:21:06,410 --> 00:21:11,410
So I took him along, leading him to the Messenger of Allah (peace and blessings of Allah be upon him),

399
00:21:11,410 --> 00:21:13,410
and said,

400
00:21:13,410 --> 00:21:16,410
"I heard this man reciting Surah al-Furqan

401
00:21:16,410 --> 00:21:20,410
"in modes that you did not teach me."

402
00:21:20,410 --> 00:21:23,410
The Messenger of Allah (peace and blessings of Allah be upon him) said:

403
00:21:23,410 --> 00:21:25,410
"Release him."

404
00:21:25,410 --> 00:21:27,410
"Recite, O Hisham."

405
00:21:27,410 --> 00:21:31,410
So he recited before him the recitation I had heard him recite,

406
00:21:31,410 --> 00:21:35,410
and the Messenger of Allah (peace be upon him) said:

407
00:21:35,410 --> 00:21:37,410
"It was revealed in this way."

408
00:21:37,410 --> 00:21:39,410
Then he said:

409
00:21:39,410 --> 00:21:41,410
"Recite, O 'Umar."

410
00:21:41,410 --> 00:21:44,410
So I recited the recitation that he had taught me,

411
00:21:44,410 --> 00:21:48,410
and the Messenger of Allah (peace be upon him) said:

412
00:21:48,410 --> 00:21:50,410
"It was revealed in this way.

413
00:21:50,410 --> 00:21:54,410
Indeed, this Qur'an was revealed in seven modes (*ahruf*),

414
00:21:54,410 --> 00:21:57,410
so recite whatever of it is easy for you."

415
00:21:57,410 --> 00:22:01,180
Commentary on the hadith:

416
00:22:01,180 --> 00:22:03,720
"In many modes":

417
00:22:03,720 --> 00:22:08,720
meaning in a recitation that differed from what I had memorized.

418
00:22:08,720 --> 00:22:09,720
"I was on the verge of":

419
00:22:09,720 --> 00:22:12,720
meaning I almost rushed to seize him,

420
00:22:12,720 --> 00:22:15,720
but I refrained from doing so.

421
00:22:15,720 --> 00:22:16,750
"Pouncing upon him":

422
00:22:16,750 --> 00:22:18,750
meaning leaping at him,

423
00:22:18,750 --> 00:22:19,750
"until he concluded with the taslim":

424
00:22:19,750 --> 00:22:21,750
meaning until he finished his prayer.

425
00:22:21,750 --> 00:22:22,750
"So I grabbed him by the collar":

426
00:22:22,750 --> 00:22:26,750
meaning I gathered his garments around his chest and neck,

427
00:22:26,750 --> 00:22:28,750
so that he would not slip away from me,

428
00:22:28,750 --> 00:22:29,750
"with his cloak":

429
00:22:29,750 --> 00:22:31,750
meaning with his garment.

430
00:22:31,750 --> 00:22:33,750
"Differently from how I recited":

431
00:22:33,750 --> 00:22:36,750
meaning contrary to what I had recited.

432
00:22:36,750 --> 00:22:37,750
"So I led him off":

433
00:22:37,750 --> 00:22:39,750
meaning I went off with him,

434
00:22:39,750 --> 00:22:40,750
"hauling him":

435
00:22:40,750 --> 00:22:42,750
meaning pulling him along.

436
00:22:42,750 --> 00:22:44,750
"It was revealed in this way":

437
00:22:44,750 --> 00:22:46,750
meaning just as you have recited.

438
00:22:46,750 --> 00:22:49,750
The Prophet (peace be upon him) said this

439
00:22:49,750 --> 00:22:51,750
regarding the recitation of both men,

440
00:22:51,750 --> 00:22:56,750
and none of the narrators specified the precise nature of the variant between them.

441
00:22:56,750 --> 00:23:00,819
"Indeed, this Qur'an was revealed in seven modes (*ahruf*)":

442
00:23:00,819 --> 00:23:01,819
it is said

443
00:23:01,819 --> 00:23:03,819
that what is meant by *ahruf*

444
00:23:03,819 --> 00:23:07,819
is conveying a single meaning through different wordings,

445
00:23:07,819 --> 00:23:09,819
though other views have also been stated.

446
00:23:09,819 --> 00:23:13,259
Key benefits of the hadith:

447
00:23:13,259 --> 00:23:16,130
It is derived from the hadith

448
00:23:16,130 --> 00:23:22,130
that it is permissible to recite the Qur'an in whatever manner is easy for the reciter without undue hardship.

449
00:23:22,130 --> 00:23:25,130
The hadith also indicates the exalted status of the Qur'an

450
00:23:26,130 --> 00:23:28,130
and the richness of its variant readings.

451
00:23:28,130 --> 00:23:32,130
It shows that the foundation of the variant readings is continuous oral reception.

452
00:23:32,130 --> 00:23:35,130
It also establishes the obligation of seeking verification and certainty,

453
00:23:35,130 --> 00:23:39,130
and referring contentious matters back to the people of knowledge,

454
00:23:39,130 --> 00:23:43,130
who deduce rulings from the Book and the Sunnah.

455
00:23:43,130 --> 00:23:49,359
The Book of Lost Property (*al-Luqatah*).

456
00:23:49,359 --> 00:23:54,359
*Al-luqatah* refers to found property whose owner is unknown.

457
00:23:54,359 --> 00:24:01,410
Chapter: When the owner of the lost item describes its distinguishing marks, it is to be surrendered to him.

458
00:24:01,410 --> 00:24:05,019
On the authority of Suwayd Ibn Ghafalah, who said:

459
00:24:05,019 --> 00:24:10,019
"I was with Salman Ibn Rabi'ah and Zayd Ibn Suhan during a military expedition,

460
00:24:10,019 --> 00:24:12,019
and I found a whip.

461
00:24:12,019 --> 00:24:15,019
They both told me: 'Cast it away.'

462
00:24:15,019 --> 00:24:16,049
I said: 'No,

463
00:24:16,049 --> 00:24:21,049
rather, if I find its owner I will return it, otherwise I will make use of it.'

464
00:24:21,049 --> 00:24:24,049
When we returned, we went for Hajj,

465
00:24:24,049 --> 00:24:26,049
and I passed through Madinah.

466
00:24:26,049 --> 00:24:30,049
I asked Ubayy Ibn Ka'b (may Allah be pleased with him),

467
00:24:30,049 --> 00:24:36,049
and he said: 'I found a purse during the time of the Prophet (peace and blessings of Allah be upon him)

468
00:24:36,049 --> 00:24:38,049
containing one hundred dinars,

469
00:24:38,049 --> 00:24:42,049
so I brought it to the Prophet (peace be upon him).

470
00:24:42,049 --> 00:24:45,049
He said: "Announce it publicly for a year."

471
00:24:45,049 --> 00:24:48,049
So I announced it publicly for a year,

472
00:24:48,049 --> 00:24:50,049
then I came back to him,

473
00:24:50,049 --> 00:24:53,049
and he said: "Announce it publicly for a year."

474
00:24:53,049 --> 00:24:55,049
So I announced it publicly for a year,

475
00:24:55,049 --> 00:24:57,049
then I came to him a fourth time,

476
00:24:57,049 --> 00:24:58,049
and he said:

477
00:24:58,049 --> 00:25:00,049
"Note its count,

478
00:25:00,049 --> 00:25:03,049
its strap, and its container.

479
00:25:03,049 --> 00:25:05,049
If its owner comes, return it,

480
00:25:05,049 --> 00:25:08,049
and if not, then make use of it."'

481
00:25:08,049 --> 00:25:11,049
Commentary on the hadith:

482
00:25:11,049 --> 00:25:12,049
"Announce it publicly":

483
00:25:12,049 --> 00:25:14,049
Public announcement (*al-ta'rif*)

484
00:25:14,049 --> 00:25:17,750
means calling out in the place where he found it.

485
00:25:17,750 --> 00:25:18,750
He said:

486
00:25:18,750 --> 00:25:22,420
"'Announce it publicly for a year,'

487
00:25:22,420 --> 00:25:24,420
so I announced it publicly for a year"

488
00:25:24,420 --> 00:25:27,420
in the location where he found it,

489
00:25:27,420 --> 00:25:31,519
saying: "Whoever has lost something, let him seek it with me."

490
00:25:31,519 --> 00:25:32,519
"A year" (*hawlan*):

491
00:25:32,519 --> 00:25:34,519
meaning twelve months.

492
00:25:34,519 --> 00:25:35,519
"Its count":

493
00:25:35,519 --> 00:25:37,519
meaning its numerical amount.

494
00:25:37,519 --> 00:25:38,519
"Its strap" (*wika'*):

495
00:25:38,519 --> 00:25:43,619
it is that with which the opening of a pouch, purse, or the like is tied.

496
00:25:43,619 --> 00:25:45,619
"Its container" (*wi'a'*):

497
00:25:45,619 --> 00:25:48,680
it is the vessel in which money or provisions are kept.

498
00:25:48,680 --> 00:25:49,680
"Its owner":

499
00:25:49,680 --> 00:25:51,740
meaning the owner of the lost item.

500
00:25:51,740 --> 00:25:53,740
"Make use of it":

501
00:25:53,740 --> 00:25:55,740
meaning he has the right to dispose of it:

502
00:25:55,740 --> 00:25:57,740
if he wishes, he may consume it;

503
00:25:57,740 --> 00:25:59,740
if he wishes, he may sell it;

504
00:25:59,740 --> 00:26:01,740
and if he wishes, he may give it in charity,

505
00:26:01,740 --> 00:26:06,740
on condition that he compensates its owner should he arrive one day.

506
00:26:06,740 --> 00:26:11,279
Key benefits of the hadith:

507
00:26:11,279 --> 00:26:13,279
It is derived from the hadith

508
00:26:13,279 --> 00:26:17,279
that it is commanded to commit three features of the lost item to memory:

509
00:26:17,279 --> 00:26:18,279
the container,

510
00:26:18,279 --> 00:26:19,279
the count,

511
00:26:19,279 --> 00:26:21,279
and the tying strap;

512
00:26:21,279 --> 00:26:26,279
and these were commanded to be noted for several beneficial considerations.

513
00:26:26,279 --> 00:26:30,279
It establishes the permissibility of utilizing the lost property after announcing it publicly,

514
00:26:30,279 --> 00:26:33,380
provided its owner does not come forward.

515
00:26:33,380 --> 00:26:35,380
The hadith also indicates that lost property,

516
00:26:35,380 --> 00:26:39,380
if it is of the sort that endures for a year without spoiling

517
00:26:39,380 --> 00:26:41,380
or deteriorating through remaining over time,

518
00:26:41,380 --> 00:26:44,569
is to be announced publicly for an entire year.

519
00:26:44,569 --> 00:26:49,569
It also shows that the rich and the poor are equal regarding the permissibility of utilizing it,

520
00:26:49,569 --> 00:26:54,569
for Ubayy Ibn Ka'b (may Allah be pleased with him) was among the wealthy people of Madinah.

521
00:26:54,569 --> 00:27:00,519
Chapter: When a date is found on the road.

522
00:27:00,519 --> 00:27:03,970
On the authority of Abu Hurayrah (may Allah be pleased with him),

523
00:27:03,970 --> 00:27:06,970
from the Prophet (peace be upon him), who said:

524
00:27:06,970 --> 00:27:09,970
"I return to my family

525
00:27:09,970 --> 00:27:13,970
and find a date fallen upon my bed,

526
00:27:13,970 --> 00:27:15,970
so I raise it to eat it,

527
00:27:15,970 --> 00:27:18,970
but then I fear it may be from charity,

528
00:27:18,970 --> 00:27:20,970
so I cast it away."

529
00:27:20,970 --> 00:27:24,859
Commentary on the hadith:

530
00:27:24,859 --> 00:27:28,339
"I return": meaning I go back and turn toward home.

531
00:27:28,339 --> 00:27:32,339
"Fallen upon my bed": meaning dropped there.

532
00:27:32,339 --> 00:27:35,339
"I fear": meaning I am apprehensive.

533
00:27:35,339 --> 00:27:39,339
"So I cast it away": meaning I discard it.

534
00:27:39,339 --> 00:27:43,589
Key benefits of the hadith:

535
00:27:43,589 --> 00:27:45,589
It is derived from the hadith

536
00:27:45,589 --> 00:27:50,589
that it is permissible to pick up trivial, discarded items found along pathways.

537
00:27:50,589 --> 00:27:56,589
It demonstrates the prohibition of charity for the Messenger of Allah (peace be upon him) and his family.

538
00:27:56,589 --> 00:27:59,619
It contains an encouragement to guard against doubtful matters

539
00:27:59,619 --> 00:28:01,619
and to exercise scrupulous piety (*wara'*).

540
00:28:01,619 --> 00:28:05,619
It also shows that when a factor permitting an act coincides with a factor prohibiting it,

541
00:28:05,619 --> 00:28:08,619
the factor of prohibition takes precedence.

542
00:28:08,619 --> 00:28:12,619
It indicates that no compensation is due for consuming trivial found food,

543
00:28:12,619 --> 00:28:15,619
though liability for it remains a subject of scholarly disagreement.

544
00:28:15,619 --> 00:28:21,480
Chapter: No one's livestock is to be milked without his permission.

545
00:28:21,480 --> 00:28:26,119
On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both),

546
00:28:26,119 --> 00:28:30,119
that the Messenger of Allah (peace be upon him) said:

547
00:28:30,119 --> 00:28:35,119
"None of you should ever milk another person's livestock without his permission.

548
00:28:35,119 --> 00:28:39,150
Would any of you like his store-chamber to be broken into,

549
00:28:39,150 --> 00:28:42,150
his granary busted open, and his provisions carried off?

550
00:28:42,150 --> 00:28:47,220
For the udders of their livestock merely store their provisions for them;

551
00:28:47,220 --> 00:28:52,220
therefore, none of you should ever milk another person's livestock except with his permission."

552
00:28:52,220 --> 00:28:56,019
Commentary on the hadith:

553
00:28:56,019 --> 00:28:59,690
"Milking": derived from *halb*.

554
00:28:59,690 --> 00:29:03,750
*Mashrubah*: the storage room for food and drink,

555
00:29:03,750 --> 00:29:05,750
which is like an upper chamber.

556
00:29:05,750 --> 00:29:12,819
*Khizanah*: the place where goods intended for safekeeping are stored.

557
00:29:12,819 --> 00:29:14,819
"Carried off":

558
00:29:14,819 --> 00:29:18,819
transfer entails moving something from one place to another.

559
00:29:18,819 --> 00:29:21,819
"Their provisions": meaning their sustenance,

560
00:29:21,819 --> 00:29:24,819
and what is meant here is milk.

561
00:29:24,819 --> 00:29:28,170
Key benefits of the hadith:

562
00:29:28,170 --> 00:29:30,900
It is derived from the hadith

563
00:29:30,900 --> 00:29:36,900
that it is legitimate to draw analogies between analogous matters and their counterparts.

564
00:29:36,900 --> 00:29:40,940
It shows the permissibility of storing food and hoarding provisions.

565
00:29:40,940 --> 00:29:43,940
In the hadith, milk is explicitly termed "food."

566
00:29:43,940 --> 00:29:47,940
It illustrates the striking of parables to facilitate understanding,

567
00:29:47,940 --> 00:29:51,970
illustrating what is obscure by means of that which is manifest.

568
00:29:51,970 --> 00:29:55,970
It establishes that a person's property is unlawful to take except with his full, willing consent.