WEBVTT 00:00:00.180 --> 00:00:03.580 In the name of Allah, the Entirely Merciful, the Especially Merciful. 00:00:03.580 --> 00:00:06.410 The Ifadah Center 00:00:06.410 --> 00:00:09.609 for Humanities Studies and Research 00:00:09.609 --> 00:00:10.910 presents: 00:00:10.910 --> 00:00:16.210 An Abridgment of Sahih al-Bukhari. 00:00:16.210 --> 00:00:21.600 Chapter: Humans and Beasts Drinking from Rivers. 00:00:21.600 --> 00:00:24.809 On the authority of Abu Hurayrah (may Allah be pleased with him), 00:00:24.809 --> 00:00:29.010 the Messenger of Allah (peace and blessings of Allah be upon him) said: 00:00:29.510 --> 00:00:31.910 "Horses are kept for three purposes: for one man they are a reward, 00:00:31.910 --> 00:00:33.710 for another they are a shield, 00:00:33.710 --> 00:00:36.170 and upon another they are a burden of sin. 00:00:36.170 --> 00:00:38.369 As for the one for whom they are a reward, 00:00:38.369 --> 00:00:41.369 he is a man who tethers his horse in the cause of Allah, 00:00:41.369 --> 00:00:44.869 letting it graze on a long rope in a meadow or garden. 00:00:44.869 --> 00:00:49.469 Whatever the horse consumes in that meadow or garden within the reach of its tether 00:00:49.469 --> 00:00:51.869 will be recorded as good deeds for him. 00:00:51.869 --> 00:00:54.270 And if its tether breaks 00:00:54.270 --> 00:00:57.270 and it gallops over one or two mounds, 00:00:57.369 --> 00:01:01.799 its hoofprints and dung will be recorded as good deeds for him. 00:01:01.799 --> 00:01:07.200 And if it passes by a river and drinks from it, even though he did not intend to water it, 00:01:07.200 --> 00:01:10.000 that will be recorded as good deeds for him. 00:01:10.000 --> 00:01:12.560 Thus, it is a reward for that man. 00:01:12.560 --> 00:01:16.700 Another man tethers his horse to maintain his self-sufficiency and protect his dignity, 00:01:16.700 --> 00:01:18.230 and in another narration: 00:01:18.230 --> 00:01:21.629 'for self-sufficiency, modesty, and preservation of dignity,' 00:01:21.629 --> 00:01:26.230 and thereafter he does not forget the right of Allah regarding its neck or its back. 00:01:26.230 --> 00:01:28.819 Thus, it is a shield for that man. 00:01:28.819 --> 00:01:32.219 And a third man tethers his horse out of pride, ostentation, 00:01:32.219 --> 00:01:35.019 and hostility toward the people of Islam. 00:01:35.019 --> 00:01:37.920 Thus, it is a burden of sin upon that man." 00:01:37.920 --> 00:01:42.420 The Messenger of Allah (peace be upon him) was then asked about donkeys, 00:01:42.420 --> 00:01:43.719 and he replied: 00:01:43.719 --> 00:01:46.420 "Nothing has been revealed to me regarding them 00:01:46.420 --> 00:01:50.640 except this comprehensive, singular verse: 00:01:50.640 --> 00:01:55.340 “And whoso doeth good an atom's weight will see it then,” (99:7) 00:01:55.340 --> 00:02:01.680 “And whoso doeth ill an atom's weight will see it then.” (99:8) 00:02:01.680 --> 00:02:05.180 Commentary on the Hadith: 00:02:05.180 --> 00:02:07.680 'A reward' denotes recompense in the Hereafter. 00:02:07.680 --> 00:02:12.009 'A shield' means a protection shielding him from poverty and destitution. 00:02:12.009 --> 00:02:14.409 'A burden' denotes a sin. 00:02:14.409 --> 00:02:16.810 'Tethers it in the cause of Allah' 00:02:16.810 --> 00:02:19.409 means he prepares it for jihad. 00:02:19.409 --> 00:02:21.009 'Letting it graze on a long rope' 00:02:21.009 --> 00:02:22.710 means lengthening its tether 00:02:22.710 --> 00:02:24.610 so that it can move around and graze 00:02:24.610 --> 00:02:26.870 without wandering off completely. 00:02:26.870 --> 00:02:32.099 'Meadow' refers to an expansive land abundant in pasture and water. 00:02:32.099 --> 00:02:33.400 'Its tether' (tiyaluha) 00:02:33.400 --> 00:02:35.939 refers to its rope and binding. 00:02:35.939 --> 00:02:37.340 'It gallops' (istannat) 00:02:37.340 --> 00:02:39.939 means it broke free and ran briskly and playfully. 00:02:39.939 --> 00:02:43.530 'A mound' (sharaf) is elevated ground. 00:02:43.530 --> 00:02:45.030 'Its hoofprints' (atharaha) 00:02:45.030 --> 00:02:47.560 refers to the tracks left by its steps. 00:02:47.560 --> 00:02:48.860 'Self-sufficiency' 00:02:48.860 --> 00:02:51.460 means being independent of people. 00:02:51.460 --> 00:02:53.060 'Protecting dignity' 00:02:53.060 --> 00:02:55.460 means refraining from begging from people. 00:02:55.460 --> 00:02:56.860 'The right of Allah' 00:02:56.860 --> 00:03:00.000 refers to paying the zakat due on trade horses. 00:03:00.000 --> 00:03:01.800 'Regarding its back' 00:03:01.800 --> 00:03:06.000 is said to mean using it to relieve the distressed and those who must be aided, 00:03:06.000 --> 00:03:08.300 and other interpretations have also been offered. 00:03:08.300 --> 00:03:10.199 'Out of pride and ostentation' 00:03:10.199 --> 00:03:13.000 means so that it may be said he owns fine horses. 00:03:13.000 --> 00:03:14.199 'Hostility' (niwa') 00:03:14.199 --> 00:03:16.159 denotes enmity. 00:03:16.159 --> 00:03:17.659 'Singular' (al-fadhah) 00:03:17.659 --> 00:03:19.060 means unique, 00:03:19.060 --> 00:03:22.449 having scarcely any parallel in the breadth of its meaning: 00:03:22.449 --> 00:03:26.650 'So whoever does an atom's weight of good will see it, 00:03:26.650 --> 00:03:31.150 and whoever does an atom's weight of evil will see it.' 00:03:31.150 --> 00:03:35.150 This is all-encompassing of every good and evil deed, 00:03:35.150 --> 00:03:37.849 for if a person will see an atom's weight, 00:03:37.849 --> 00:03:40.150 which is the most minuscule of things, 00:03:40.150 --> 00:03:42.150 and be recompensed for it, 00:03:42.150 --> 00:03:46.500 then whatever exceeds that applies all the more so. 00:03:46.500 --> 00:03:50.199 Key Takeaways from the Hadith: 00:03:50.199 --> 00:03:53.599 The hadith contains an indication of adhering to general texts, 00:03:53.599 --> 00:03:58.000 and alerts the Ummah to the validity of legal deduction and analogical reasoning (qiyas). 00:03:58.000 --> 00:04:00.099 It encourages the keeping of horses 00:04:00.099 --> 00:04:02.900 when they are prepared in the cause of Allah. 00:04:02.900 --> 00:04:07.960 Do you not see that even their dung will be counted as good deeds on the Day of Resurrection? 00:04:07.960 --> 00:04:09.860 It censures ostentation 00:04:09.860 --> 00:04:13.060 and demonstrates that it invalidates one's deeds. 00:04:13.060 --> 00:04:16.860 It encourages the doing of good, no matter how small, 00:04:16.860 --> 00:04:20.620 and warns against committing evil, no matter how insignificant. 00:04:20.620 --> 00:04:27.680 It directs one to uphold the rights of Allah Almighty regarding His blessings. 00:04:27.680 --> 00:04:30.740 Chapter: Land Grants (Al-Qata'i'). 00:04:30.740 --> 00:04:33.839 On the authority of Anas (may Allah be pleased with him), who said: 00:04:33.839 --> 00:04:37.040 The Prophet (peace and blessings of Allah be upon him) summoned the Ansar 00:04:37.040 --> 00:04:39.939 to grant them the revenues of Bahrain in writing, 00:04:39.939 --> 00:04:41.339 and in another narration: 00:04:41.339 --> 00:04:43.339 'to apportion land grants to them.' 00:04:43.339 --> 00:04:44.540 But they said: 00:04:44.540 --> 00:04:45.939 "No, by Allah, 00:04:45.939 --> 00:04:50.339 not until you grant our brothers from Quraysh the like thereof." 00:04:50.339 --> 00:04:51.639 He said: 00:04:51.639 --> 00:04:55.339 "That belongs to them as Allah wills, if they so request." 00:04:55.339 --> 00:04:57.199 As they kept insisting to him, 00:04:57.199 --> 00:04:58.399 he said: 00:04:58.399 --> 00:05:01.399 "Indeed, you will encounter preferential treatment and selfishness after me, 00:05:01.399 --> 00:05:04.529 so remain patient until you meet me." 00:05:04.529 --> 00:05:05.930 And in another narration: 00:05:05.930 --> 00:05:10.019 "until you meet me at the Basin (al-Hawd)." 00:05:10.019 --> 00:05:13.300 Commentary on the Hadith: 00:05:13.300 --> 00:05:14.699 'Land grants' (al-qata'i') 00:05:14.699 --> 00:05:17.699 are lands allocated by the ruler to individuals 00:05:17.699 --> 00:05:21.029 for them to own or utilize. 00:05:21.029 --> 00:05:23.430 'To grant them the revenues of Bahrain in writing' 00:05:23.430 --> 00:05:26.730 means to allot them land grants from the territory of Bahrain. 00:05:26.730 --> 00:05:27.730 'Preferential treatment' (atharah) 00:05:27.730 --> 00:05:32.209 means hardship and monopolizing worldly interests over others. 00:05:32.209 --> 00:05:35.839 Key Takeaways from the Hadith: 00:05:35.839 --> 00:05:37.939 It is derived from the hadith: 00:05:37.939 --> 00:05:44.639 The legitimacy of the ruler granting portions of the lands under his authority to those he deems worthy. 00:05:44.639 --> 00:05:47.139 The hadith is among the signs of prophethood, 00:05:47.139 --> 00:05:49.939 as worldly affairs later became characterized by such selfish monopolization. 00:05:49.939 --> 00:05:53.339 It encourages altruism, selflessness, and mutual support. 00:05:53.339 --> 00:06:00.589 It demonstrates the virtue of patience and subduing selfish desires. 00:06:00.589 --> 00:06:06.569 Book of Borrowing, Debt Repayment, Legal Restraint, and Bankruptcy. 00:06:06.569 --> 00:06:09.500 Borrowing means seeking a loan, 00:06:09.500 --> 00:06:13.600 legal restraint (al-hajr) is barring someone from managing property for a valid reason, 00:06:13.600 --> 00:06:20.660 and bankruptcy (al-taflis) is when debts exceed a person's assets. 00:06:20.660 --> 00:06:26.800 Chapter: One Who Takes People's Wealth Intending to Repay It or Squander It. 00:06:26.800 --> 00:06:29.399 On the authority of Abu Hurayrah (may Allah be pleased with him), 00:06:29.399 --> 00:06:33.300 from the Prophet (peace and blessings of Allah be upon him), who said: 00:06:33.300 --> 00:06:38.899 "Whoever takes people's wealth intending to repay it, Allah will settle it on his behalf; 00:06:38.899 --> 00:06:44.459 and whoever takes it intending to squander it, Allah will ruin him." 00:06:44.459 --> 00:06:48.000 Commentary on the Hadith: 00:06:48.000 --> 00:06:52.500 'Allah will ruin him' means through destruction or by stripping away blessing, 00:06:52.500 --> 00:06:56.449 and it is also said to mean punishment in the Hereafter. 00:06:56.449 --> 00:07:00.180 Key Takeaways from the Hadith: 00:07:00.180 --> 00:07:04.680 It is derived from the hadith that the recompense corresponds directly to the deed. 00:07:04.680 --> 00:07:09.279 The hadith indicates the obligation of sincere repayment when transacting debts. 00:07:09.279 --> 00:07:12.079 It encourages and emphasizes purifying one's intention, 00:07:12.079 --> 00:07:14.779 because deeds are judged by intentions. 00:07:14.779 --> 00:07:20.959 It shows the permissibility of incurring debt for one who genuinely intends to repay it. 00:07:20.959 --> 00:07:23.740 Chapter: Settling Debts. 00:07:23.740 --> 00:07:26.339 On the authority of Abu Hurayrah (may Allah be pleased with him), 00:07:26.339 --> 00:07:30.240 from the Prophet (peace and blessings of Allah be upon him), who said: 00:07:30.240 --> 00:07:33.240 "If I had gold equal to the weight of Mount Uhud, 00:07:33.240 --> 00:07:38.439 I would not like three days to pass while a single dinar of it remained with me, 00:07:38.439 --> 00:07:42.240 except for something I would reserve to settle a debt upon me, 00:07:42.240 --> 00:07:45.180 if I found someone who would accept it from me." 00:07:45.180 --> 00:07:48.589 Commentary on the Hadith: 00:07:48.589 --> 00:07:51.389 'Three' means three nights. 00:07:51.389 --> 00:07:55.180 'Reserve' means keep set aside for a debt. 00:07:55.180 --> 00:07:58.879 Key Takeaways from the Hadith: 00:07:58.879 --> 00:08:03.680 The hadith shows that the worldly life was merely in the hand of the Prophet (peace be upon him), 00:08:03.680 --> 00:08:05.569 not in his heart. 00:08:05.569 --> 00:08:11.370 It shows that wealth is a blessing for whoever fulfills the obligations attached to it. 00:08:11.370 --> 00:08:15.970 The hadith points to asceticism and contentment with little in this worldly life. 00:08:15.970 --> 00:08:22.550 It clarifies the great virtue of giving charity in the cause of Allah Almighty. 00:08:22.550 --> 00:08:23.649 Chapter: 00:08:23.649 --> 00:08:28.649 When a person finds his exact property with a bankrupt buyer in sales, loans, or deposits, 00:08:28.649 --> 00:08:31.230 he has the foremost right to it. 00:08:31.230 --> 00:08:34.629 On the authority of Abu Hurayrah (may Allah be pleased with him), who said: 00:08:34.629 --> 00:08:39.129 I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 00:08:39.129 --> 00:08:44.830 "Whoever finds his property intact with a man or person who has become bankrupt, 00:08:44.830 --> 00:08:48.370 he has the foremost right to it over anyone else." 00:08:48.370 --> 00:08:52.000 Commentary on the Hadith: 00:08:52.000 --> 00:08:55.000 'Finds' (adraka) means discovers and retrieves. 00:08:55.000 --> 00:08:58.000 'Intact' (bi-'aynihi) means the exact, identical property itself. 00:08:58.000 --> 00:09:01.029 'Foremost right' means he takes priority. 00:09:01.029 --> 00:09:04.720 Key Takeaways from the Hadith: 00:09:04.720 --> 00:09:06.820 It is derived from the hadith: 00:09:06.820 --> 00:09:12.519 If a man goes bankrupt while holding goods he purchased that remain physically intact, 00:09:12.519 --> 00:09:17.179 their original owner has a greater right to them than the other creditors. 00:09:17.179 --> 00:09:21.679 It establishes the legal principle that when physical assets and financial liabilities compete, 00:09:21.679 --> 00:09:28.590 physical assets take precedence over unsecured debts. 00:09:28.590 --> 00:09:33.200 Book of Disputes. 00:09:33.200 --> 00:09:39.509 Chapter: What Is Mentioned Regarding Bringing Adversaries to Court and Disputes Between a Muslim and a Jew. 00:09:39.509 --> 00:09:43.009 On the authority of Ibn Mas'ud (may Allah be pleased with him), who said: 00:09:43.009 --> 00:09:46.009 I heard a man reciting a verse, 00:09:46.009 --> 00:09:51.210 but I had heard the Prophet (peace and blessings of Allah be upon him) recite it differently. 00:09:51.210 --> 00:09:56.009 So I brought him to the Prophet (peace be upon him) and informed him of it, 00:09:56.009 --> 00:09:58.809 whereupon I noticed displeasure on his face. 00:09:58.809 --> 00:10:00.110 He said: 00:10:00.110 --> 00:10:04.110 "Both of you are correct; do not dispute, 00:10:04.110 --> 00:10:08.629 for indeed those before you disputed and consequently perished." 00:10:08.629 --> 00:10:12.039 Commentary on the Hadith: 00:10:12.039 --> 00:10:15.139 'Bringing adversaries' (al-ishkhas) means summoning someone to appear before an authority. 00:10:15.139 --> 00:10:16.940 'Recite it differently' 00:10:16.940 --> 00:10:20.970 means contrary to the man's recitation of that very verse. 00:10:20.970 --> 00:10:24.799 'Both of you are correct' means in your recitation. 00:10:24.799 --> 00:10:26.500 'Do not dispute' 00:10:26.500 --> 00:10:29.539 means do not fall into contention over the Qur'an. 00:10:29.539 --> 00:10:31.539 'Those before you' 00:10:31.539 --> 00:10:33.919 refers to the previous nations. 00:10:33.919 --> 00:10:37.779 Key Takeaways from the Hadith: 00:10:37.779 --> 00:10:39.779 It is derived from the hadith: 00:10:39.779 --> 00:10:45.779 Whoever recites according to any reading well-established from the Messenger of Allah (peace be upon him) 00:10:45.779 --> 00:10:48.779 among the seven modes of recitation in which he recited, 00:10:48.779 --> 00:10:52.279 it is impermissible to object to it or reject it; 00:10:52.279 --> 00:10:55.379 rather, it must be accepted and believed in. 00:10:55.379 --> 00:10:59.879 There is no legitimate objection in matters of permissible variation. 00:10:59.879 --> 00:11:02.879 It demonstrates the legitimacy of showing displeasure when admonishing. 00:11:02.879 --> 00:11:08.990 It shows that discord is a precursor to destruction. 00:11:08.990 --> 00:11:12.990 On the authority of Abu Hurayrah (may Allah be pleased with him), who said: 00:11:12.990 --> 00:11:15.990 While a Jewish man was displaying some merchandise, 00:11:15.990 --> 00:11:19.120 he was offered a price for it that he disliked. 00:11:19.120 --> 00:11:20.120 In another narration: 00:11:20.120 --> 00:11:22.120 Two men traded insults, 00:11:22.120 --> 00:11:26.120 one a Muslim and the other a Jew. 00:11:26.120 --> 00:11:27.620 The Muslim said, 00:11:27.620 --> 00:11:31.120 "By Him Who chose Muhammad above all the worlds!" 00:11:31.120 --> 00:11:33.120 The Jew replied, "No, 00:11:33.120 --> 00:11:36.120 by Him Who chose Moses above all mankind!" 00:11:36.120 --> 00:11:39.120 A man from the Ansar heard him, 00:11:39.120 --> 00:11:41.120 so he stood up and slapped his face, 00:11:41.120 --> 00:11:46.120 saying, "Do you say, 'By Him Who chose Moses above all mankind,' 00:11:46.120 --> 00:11:50.120 while the Prophet (peace and blessings of Allah be upon him) is among us?!" 00:11:50.120 --> 00:11:53.120 So the Jew went to him and said, 00:11:53.120 --> 00:11:57.120 "O Abu al-Qasim, I have a covenant of protection and a pledge, 00:11:57.120 --> 00:12:00.120 so why did so-and-so slap my face?" 00:12:00.120 --> 00:12:03.120 The Prophet asked the Ansari, "Why did you slap his face?" 00:12:03.120 --> 00:12:05.120 And he mentioned what happened. 00:12:05.120 --> 00:12:08.120 Thereupon the Prophet (peace be upon him) became angry, 00:12:08.120 --> 00:12:10.120 to the point that it showed upon his face. 00:12:10.120 --> 00:12:15.120 Then he said, "Do not prefer one of Allah's prophets over another." 00:12:15.120 --> 00:12:20.179 In another narration: "Do not prefer me over Moses, 00:12:20.179 --> 00:12:22.279 for the Trumpet will be blown, 00:12:22.279 --> 00:12:26.279 and all who are in the heavens and on the earth will fall unconscious, 00:12:26.279 --> 00:12:28.279 except whom Allah wills. 00:12:28.279 --> 00:12:31.279 Then it will be blown a second time, 00:12:31.279 --> 00:12:34.279 and I will be the first to be resurrected, 00:12:34.279 --> 00:12:37.279 but behold, Moses will already be holding onto the Throne. 00:12:37.279 --> 00:12:41.279 I do not know whether he was reckoned with his swoon on the Day of the Mount, 00:12:41.279 --> 00:12:43.279 or whether he was resurrected before me." 00:12:43.279 --> 00:12:45.409 In another narration: 00:12:45.409 --> 00:12:48.409 "Behold, Moses will be grasping the side of the Throne. 00:12:48.409 --> 00:12:53.409 I do not know whether he was among those who swooned and recovered before me, 00:12:53.409 --> 00:12:56.409 or among those whom Allah excepted." 00:12:56.409 --> 00:12:58.409 And in another narration: 00:12:58.409 --> 00:13:01.409 "Behold, Moses will be holding onto the Throne. 00:13:01.409 --> 00:13:06.470 And I do not say that anyone is better than Jonah, son of Matta." 00:13:06.470 --> 00:13:10.240 Commentary on the hadith: 00:13:10.240 --> 00:13:12.879 "Displaying some merchandise" 00:13:12.879 --> 00:13:16.879 means setting out his goods before people so they would desire to buy them. 00:13:16.879 --> 00:13:20.039 "He was offered a price for it that he disliked" 00:13:20.039 --> 00:13:24.039 means he was offered an unfairly low price for his merchandise, which angered him. 00:13:24.039 --> 00:13:27.169 "Chose" (*istafa*) means selected. 00:13:27.169 --> 00:13:29.169 "And slapped his face" 00:13:29.169 --> 00:13:32.169 means he struck him across the face. 00:13:32.169 --> 00:13:34.200 "Among us" 00:13:34.200 --> 00:13:37.200 means alive and present in our midst. 00:13:37.200 --> 00:13:38.200 "O Abu al-Qasim" 00:13:38.200 --> 00:13:42.200 is the agnomen (kunya) of the Prophet (peace and blessings of Allah be upon him). 00:13:42.200 --> 00:13:44.230 "A covenant of protection and a pledge" 00:13:44.230 --> 00:13:46.230 refers to an agreement with the Muslims, 00:13:46.230 --> 00:13:49.230 meaning: "Why then should I be transgressed against by being slapped?" 00:13:49.230 --> 00:13:50.230 "Why did" (*fa-ma balu*) 00:13:50.230 --> 00:13:52.230 means: "What is the reason that..." 00:13:52.230 --> 00:13:55.230 "Do not prefer one of Allah's prophets over another" 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. 00:13:59.230 --> 00:14:01.330 "Two men traded insults" 00:14:01.330 --> 00:14:04.330 means each of them insulted the other. 00:14:04.330 --> 00:14:05.419 "The Trumpet" (*al-Sur*) 00:14:05.419 --> 00:14:07.419 is a horn that will be blown into. 00:14:07.419 --> 00:14:09.419 "Will fall unconscious" (*fa-yus'aq*) 00:14:09.419 --> 00:14:10.419 derives from swooning (*al-sa'q*), 00:14:10.419 --> 00:14:14.419 which is when a person faints from hearing a terrifying sound, 00:14:14.419 --> 00:14:16.419 and may even die from it. 00:14:16.419 --> 00:14:17.490 "Holding" (*akhidh*) 00:14:17.490 --> 00:14:19.490 means grasping. 00:14:19.490 --> 00:14:22.490 "He was reckoned with his swoon on the Day of the Mount" 00:14:22.490 --> 00:14:24.490 refers to the saying of Allah the Exalted. 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) 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) 00:14:32.649 --> 00:14:33.649 "Grasping" (*batish*) 00:14:33.649 --> 00:14:37.000 means seizing firmly with force and strength. 00:14:37.000 --> 00:14:40.740 Among the benefits derived from the hadith: 00:14:40.740 --> 00:14:42.740 It is inferred from the hadith 00:14:42.740 --> 00:14:46.740 that there is no retaliatory punishment (qisas) between a Muslim and a dhimmi, 00:14:46.740 --> 00:14:48.740 because he (peace and blessings of Allah be upon him) 00:14:48.740 --> 00:14:52.769 did not grant the Jew legal retaliation against the Muslim for the slap. 00:14:52.769 --> 00:14:57.769 The hadith also indicates that worldly tribulations, worries, and pains 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. 00:15:03.769 --> 00:15:05.769 It also contains affirmation of the Throne. 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. 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: 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, 00:15:26.980 --> 00:15:27.980 and said, 00:15:27.980 --> 00:15:33.980 "O Muhammad, a man from your companions among the Ansar slapped my face!" 00:15:33.980 --> 00:15:34.980 He said, 00:15:34.980 --> 00:15:36.980 "Call him." 00:15:36.980 --> 00:15:37.980 So they called him. 00:15:37.980 --> 00:15:38.980 He asked, 00:15:38.980 --> 00:15:40.980 "Why did you slap his face?" 00:15:40.980 --> 00:15:42.009 He said, 00:15:42.009 --> 00:15:44.009 "O Messenger of Allah, 00:15:44.009 --> 00:15:46.009 I passed by the Jews 00:15:46.009 --> 00:15:48.009 and heard him say, 00:15:48.009 --> 00:15:51.009 'By Him Who chose Moses above all mankind!' 00:15:51.009 --> 00:15:54.009 So I said, 'Even above Muhammad?!' 00:15:54.009 --> 00:15:57.009 Rage overtook me, so I slapped him." 00:15:57.009 --> 00:15:58.039 The Prophet said, 00:15:58.039 --> 00:16:02.039 "Do not prefer me among the prophets, 00:16:02.039 --> 00:16:05.039 for the people will fall unconscious on the Day of Resurrection, 00:16:05.039 --> 00:16:08.039 and I will be the first to regain consciousness—" 00:16:08.039 --> 00:16:10.139 and in another narration: 00:16:10.139 --> 00:16:12.139 "the first from whom the earth splits open— 00:16:12.139 --> 00:16:17.360 "and behold, I will find Moses grasping one of the pillars of the Throne. 00:16:17.360 --> 00:16:20.360 I do not know whether he regained consciousness before me, 00:16:20.360 --> 00:16:23.360 or was repaid for his swoon at the Mount." 00:16:23.360 --> 00:16:24.519 In another narration: 00:16:24.519 --> 00:16:26.519 "whether he was among those who swooned, 00:16:26.519 --> 00:16:29.519 or was accounted for by his first swoon." 00:16:29.519 --> 00:16:33.129 Commentary on the hadith: 00:16:33.129 --> 00:16:35.509 "Slapped his face" 00:16:35.509 --> 00:16:38.509 means struck and cuffed him on the face. 00:16:38.509 --> 00:16:39.509 "Chose" (*istafa*) 00:16:39.509 --> 00:16:41.509 means selected. 00:16:41.509 --> 00:16:44.509 "Rage overtook me, so I slapped him" 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). 00:16:50.509 --> 00:16:52.580 "Do not prefer me" 00:16:52.580 --> 00:16:54.580 means do not give me precedence 00:16:54.580 --> 00:16:58.580 in a way that implies deficiency or disparagement toward another prophet, 00:16:58.580 --> 00:17:00.580 or leads to dispute and conflict, 00:17:00.580 --> 00:17:04.579 or he (peace and blessings of Allah be upon him) said this out of humility, 00:17:04.579 --> 00:17:06.579 among other explanations offered. 00:17:06.579 --> 00:17:08.579 "They will fall unconscious" 00:17:08.579 --> 00:17:10.579 means they will faint, 00:17:10.579 --> 00:17:13.579 and it is also said that it means the swoon of death. 00:17:13.579 --> 00:17:14.579 "To regain consciousness" 00:17:14.579 --> 00:17:16.579 means to recover from the swoon, 00:17:16.579 --> 00:17:20.579 and what is meant is the first from whom the earth splits open. 00:17:20.579 --> 00:17:21.640 "Holding" (*akhidh*) 00:17:21.640 --> 00:17:23.640 means grasping. 00:17:23.640 --> 00:17:26.960 Among the benefits derived from the hadith: 00:17:27.569 --> 00:17:29.569 It is inferred from the hadith 00:17:29.569 --> 00:17:32.569 that there is no qisas between a Muslim and a dhimmi, 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. 00:17:37.569 --> 00:17:40.569 It also contains affirmation that the Throne has pillars. 00:17:40.569 --> 00:17:45.650 On the authority of Anas ibn Malik, who said: 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), 00:17:51.650 --> 00:17:54.650 took silver ornaments that she was wearing, 00:17:54.650 --> 00:17:56.650 and crushed her head. 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) 00:18:01.680 --> 00:18:05.680 while she was breathing her last breath, having lost the ability to speak. 00:18:05.680 --> 00:18:09.680 The Messenger of Allah (peace and blessings of Allah be upon him) asked her, 00:18:09.680 --> 00:18:11.680 "Who killed you? 00:18:11.680 --> 00:18:14.680 Was it so-and-so?" naming someone other than her killer, 00:18:14.680 --> 00:18:17.680 and she nodded her head, indicating "No." 00:18:17.680 --> 00:18:19.680 Anas said: 00:18:19.680 --> 00:18:22.680 He then named another man who was not her killer, 00:18:22.680 --> 00:18:25.680 and she indicated "No." 00:18:25.680 --> 00:18:26.680 He then said, 00:18:26.680 --> 00:18:29.680 "Was it so-and-so?" naming her killer, 00:18:29.680 --> 00:18:32.680 and she nodded, indicating "Yes." 00:18:32.680 --> 00:18:34.710 In another narration: 00:18:34.710 --> 00:18:35.710 The man was brought, 00:18:35.710 --> 00:18:38.710 and he was questioned repeatedly until he confessed. 00:18:38.710 --> 00:18:42.710 Thereupon the Messenger of Allah (peace and blessings of Allah be upon him) commanded, 00:18:42.710 --> 00:18:45.710 and his head was crushed between two stones. 00:18:45.710 --> 00:18:47.809 In another narration: 00:18:47.809 --> 00:18:50.579 "So his head was smashed." 00:18:50.579 --> 00:18:54.180 Commentary on the hadith: 00:18:54.180 --> 00:18:58.180 "Attacked" (*'ada*) means transgressed against. "Ornaments" (*awdah*) 00:18:58.180 --> 00:19:01.180 are a type of jewelry made of silver, 00:19:01.180 --> 00:19:04.220 so named because of their whiteness. 00:19:04.220 --> 00:19:09.220 "And crushed her head" means struck and smashed her head with stones. 00:19:09.220 --> 00:19:12.380 "Brought" means came with. 00:19:12.380 --> 00:19:15.380 "Her family" means the young girl's family. 00:19:15.380 --> 00:19:17.380 "Breathing her last breath" (*fi akhiri ramaq*): 00:19:17.380 --> 00:19:19.380 *al-Ramaq* is the last remnant of life, 00:19:19.380 --> 00:19:23.380 meaning that she was in the throes of death. 00:19:23.380 --> 00:19:27.380 "Having lost the ability to speak" means her tongue was bound and she was silenced. 00:19:27.380 --> 00:19:29.380 "Smashed" (*rudda*) 00:19:29.380 --> 00:19:32.380 means his head was crushed and fractured with a stone, 00:19:32.380 --> 00:19:34.380 just as he had done to the young girl. 00:19:34.380 --> 00:19:38.690 Among the benefits derived from the hadith: 00:19:38.690 --> 00:19:40.690 It is inferred from the hadith 00:19:40.690 --> 00:19:43.690 that it is permissible for women to wear jewelry. 00:19:43.690 --> 00:19:48.690 The hadith also points to the inherent treachery characteristic of the Jews. 00:19:48.690 --> 00:19:52.750 It also establishes the validity of acting upon an understandable gesture. 00:19:52.750 --> 00:19:55.750 It serves as evidence for those scholars who hold 00:19:55.750 --> 00:19:58.750 that the murderer is to be executed in the same manner by which he killed. 00:19:58.750 --> 00:20:01.750 It shows that the recompense corresponds directly to the deed. 00:20:01.750 --> 00:20:05.750 The hadith also demonstrates that a man is executed in retaliation for killing a woman. 00:20:05.750 --> 00:20:09.750 And it indicates the requirement of exact equivalence in qisas. 00:20:09.750 --> 00:20:15.700 Chapter: Litigants Speaking Against One Another 00:20:15.700 --> 00:20:18.410 On the authority of 'Umar ibn al-Khattab, who said: 00:20:18.410 --> 00:20:21.410 I heard Hisham ibn Hakim ibn Hizam 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), 00:20:27.410 --> 00:20:30.410 so I listened attentively to his recitation, 00:20:30.410 --> 00:20:33.410 and found that he was reciting it in many variant readings 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. 00:20:37.410 --> 00:20:40.410 I was on the verge of jumping upon him while he was in prayer, 00:20:40.410 --> 00:20:43.410 but I restrained myself until he concluded with the taslim. 00:20:43.410 --> 00:20:46.410 Then I grabbed him by his cloak 00:20:46.410 --> 00:20:51.410 and said, "Who taught you to recite this surah that I heard you reciting?" 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." 00:20:56.410 --> 00:20:59.410 I said, "You have lied! 00:20:59.410 --> 00:21:02.410 For the Messenger of Allah (peace and blessings of Allah be upon him) 00:21:02.410 --> 00:21:06.410 taught it to me differently from the way you recited." 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), 00:21:11.410 --> 00:21:13.410 and said, 00:21:13.410 --> 00:21:16.410 "I heard this man reciting Surah al-Furqan 00:21:16.410 --> 00:21:20.410 "in modes that you did not teach me." 00:21:20.410 --> 00:21:23.410 The Messenger of Allah (peace and blessings of Allah be upon him) said: 00:21:23.410 --> 00:21:25.410 "Release him." 00:21:25.410 --> 00:21:27.410 "Recite, O Hisham." 00:21:27.410 --> 00:21:31.410 So he recited before him the recitation I had heard him recite, 00:21:31.410 --> 00:21:35.410 and the Messenger of Allah (peace be upon him) said: 00:21:35.410 --> 00:21:37.410 "It was revealed in this way." 00:21:37.410 --> 00:21:39.410 Then he said: 00:21:39.410 --> 00:21:41.410 "Recite, O 'Umar." 00:21:41.410 --> 00:21:44.410 So I recited the recitation that he had taught me, 00:21:44.410 --> 00:21:48.410 and the Messenger of Allah (peace be upon him) said: 00:21:48.410 --> 00:21:50.410 "It was revealed in this way. 00:21:50.410 --> 00:21:54.410 Indeed, this Qur'an was revealed in seven modes (*ahruf*), 00:21:54.410 --> 00:21:57.410 so recite whatever of it is easy for you." 00:21:57.410 --> 00:22:01.180 Commentary on the hadith: 00:22:01.180 --> 00:22:03.720 "In many modes": 00:22:03.720 --> 00:22:08.720 meaning in a recitation that differed from what I had memorized. 00:22:08.720 --> 00:22:09.720 "I was on the verge of": 00:22:09.720 --> 00:22:12.720 meaning I almost rushed to seize him, 00:22:12.720 --> 00:22:15.720 but I refrained from doing so. 00:22:15.720 --> 00:22:16.750 "Pouncing upon him": 00:22:16.750 --> 00:22:18.750 meaning leaping at him, 00:22:18.750 --> 00:22:19.750 "until he concluded with the taslim": 00:22:19.750 --> 00:22:21.750 meaning until he finished his prayer. 00:22:21.750 --> 00:22:22.750 "So I grabbed him by the collar": 00:22:22.750 --> 00:22:26.750 meaning I gathered his garments around his chest and neck, 00:22:26.750 --> 00:22:28.750 so that he would not slip away from me, 00:22:28.750 --> 00:22:29.750 "with his cloak": 00:22:29.750 --> 00:22:31.750 meaning with his garment. 00:22:31.750 --> 00:22:33.750 "Differently from how I recited": 00:22:33.750 --> 00:22:36.750 meaning contrary to what I had recited. 00:22:36.750 --> 00:22:37.750 "So I led him off": 00:22:37.750 --> 00:22:39.750 meaning I went off with him, 00:22:39.750 --> 00:22:40.750 "hauling him": 00:22:40.750 --> 00:22:42.750 meaning pulling him along. 00:22:42.750 --> 00:22:44.750 "It was revealed in this way": 00:22:44.750 --> 00:22:46.750 meaning just as you have recited. 00:22:46.750 --> 00:22:49.750 The Prophet (peace be upon him) said this 00:22:49.750 --> 00:22:51.750 regarding the recitation of both men, 00:22:51.750 --> 00:22:56.750 and none of the narrators specified the precise nature of the variant between them. 00:22:56.750 --> 00:23:00.819 "Indeed, this Qur'an was revealed in seven modes (*ahruf*)": 00:23:00.819 --> 00:23:01.819 it is said 00:23:01.819 --> 00:23:03.819 that what is meant by *ahruf* 00:23:03.819 --> 00:23:07.819 is conveying a single meaning through different wordings, 00:23:07.819 --> 00:23:09.819 though other views have also been stated. 00:23:09.819 --> 00:23:13.259 Key benefits of the hadith: 00:23:13.259 --> 00:23:16.130 It is derived from the hadith 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. 00:23:22.130 --> 00:23:25.130 The hadith also indicates the exalted status of the Qur'an 00:23:26.130 --> 00:23:28.130 and the richness of its variant readings. 00:23:28.130 --> 00:23:32.130 It shows that the foundation of the variant readings is continuous oral reception. 00:23:32.130 --> 00:23:35.130 It also establishes the obligation of seeking verification and certainty, 00:23:35.130 --> 00:23:39.130 and referring contentious matters back to the people of knowledge, 00:23:39.130 --> 00:23:43.130 who deduce rulings from the Book and the Sunnah. 00:23:43.130 --> 00:23:49.359 The Book of Lost Property (*al-Luqatah*). 00:23:49.359 --> 00:23:54.359 *Al-luqatah* refers to found property whose owner is unknown. 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. 00:24:01.410 --> 00:24:05.019 On the authority of Suwayd Ibn Ghafalah, who said: 00:24:05.019 --> 00:24:10.019 "I was with Salman Ibn Rabi'ah and Zayd Ibn Suhan during a military expedition, 00:24:10.019 --> 00:24:12.019 and I found a whip. 00:24:12.019 --> 00:24:15.019 They both told me: 'Cast it away.' 00:24:15.019 --> 00:24:16.049 I said: 'No, 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.' 00:24:21.049 --> 00:24:24.049 When we returned, we went for Hajj, 00:24:24.049 --> 00:24:26.049 and I passed through Madinah. 00:24:26.049 --> 00:24:30.049 I asked Ubayy Ibn Ka'b (may Allah be pleased with him), 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) 00:24:36.049 --> 00:24:38.049 containing one hundred dinars, 00:24:38.049 --> 00:24:42.049 so I brought it to the Prophet (peace be upon him). 00:24:42.049 --> 00:24:45.049 He said: "Announce it publicly for a year." 00:24:45.049 --> 00:24:48.049 So I announced it publicly for a year, 00:24:48.049 --> 00:24:50.049 then I came back to him, 00:24:50.049 --> 00:24:53.049 and he said: "Announce it publicly for a year." 00:24:53.049 --> 00:24:55.049 So I announced it publicly for a year, 00:24:55.049 --> 00:24:57.049 then I came to him a fourth time, 00:24:57.049 --> 00:24:58.049 and he said: 00:24:58.049 --> 00:25:00.049 "Note its count, 00:25:00.049 --> 00:25:03.049 its strap, and its container. 00:25:03.049 --> 00:25:05.049 If its owner comes, return it, 00:25:05.049 --> 00:25:08.049 and if not, then make use of it."' 00:25:08.049 --> 00:25:11.049 Commentary on the hadith: 00:25:11.049 --> 00:25:12.049 "Announce it publicly": 00:25:12.049 --> 00:25:14.049 Public announcement (*al-ta'rif*) 00:25:14.049 --> 00:25:17.750 means calling out in the place where he found it. 00:25:17.750 --> 00:25:18.750 He said: 00:25:18.750 --> 00:25:22.420 "'Announce it publicly for a year,' 00:25:22.420 --> 00:25:24.420 so I announced it publicly for a year" 00:25:24.420 --> 00:25:27.420 in the location where he found it, 00:25:27.420 --> 00:25:31.519 saying: "Whoever has lost something, let him seek it with me." 00:25:31.519 --> 00:25:32.519 "A year" (*hawlan*): 00:25:32.519 --> 00:25:34.519 meaning twelve months. 00:25:34.519 --> 00:25:35.519 "Its count": 00:25:35.519 --> 00:25:37.519 meaning its numerical amount. 00:25:37.519 --> 00:25:38.519 "Its strap" (*wika'*): 00:25:38.519 --> 00:25:43.619 it is that with which the opening of a pouch, purse, or the like is tied. 00:25:43.619 --> 00:25:45.619 "Its container" (*wi'a'*): 00:25:45.619 --> 00:25:48.680 it is the vessel in which money or provisions are kept. 00:25:48.680 --> 00:25:49.680 "Its owner": 00:25:49.680 --> 00:25:51.740 meaning the owner of the lost item. 00:25:51.740 --> 00:25:53.740 "Make use of it": 00:25:53.740 --> 00:25:55.740 meaning he has the right to dispose of it: 00:25:55.740 --> 00:25:57.740 if he wishes, he may consume it; 00:25:57.740 --> 00:25:59.740 if he wishes, he may sell it; 00:25:59.740 --> 00:26:01.740 and if he wishes, he may give it in charity, 00:26:01.740 --> 00:26:06.740 on condition that he compensates its owner should he arrive one day. 00:26:06.740 --> 00:26:11.279 Key benefits of the hadith: 00:26:11.279 --> 00:26:13.279 It is derived from the hadith 00:26:13.279 --> 00:26:17.279 that it is commanded to commit three features of the lost item to memory: 00:26:17.279 --> 00:26:18.279 the container, 00:26:18.279 --> 00:26:19.279 the count, 00:26:19.279 --> 00:26:21.279 and the tying strap; 00:26:21.279 --> 00:26:26.279 and these were commanded to be noted for several beneficial considerations. 00:26:26.279 --> 00:26:30.279 It establishes the permissibility of utilizing the lost property after announcing it publicly, 00:26:30.279 --> 00:26:33.380 provided its owner does not come forward. 00:26:33.380 --> 00:26:35.380 The hadith also indicates that lost property, 00:26:35.380 --> 00:26:39.380 if it is of the sort that endures for a year without spoiling 00:26:39.380 --> 00:26:41.380 or deteriorating through remaining over time, 00:26:41.380 --> 00:26:44.569 is to be announced publicly for an entire year. 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, 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. 00:26:54.569 --> 00:27:00.519 Chapter: When a date is found on the road. 00:27:00.519 --> 00:27:03.970 On the authority of Abu Hurayrah (may Allah be pleased with him), 00:27:03.970 --> 00:27:06.970 from the Prophet (peace be upon him), who said: 00:27:06.970 --> 00:27:09.970 "I return to my family 00:27:09.970 --> 00:27:13.970 and find a date fallen upon my bed, 00:27:13.970 --> 00:27:15.970 so I raise it to eat it, 00:27:15.970 --> 00:27:18.970 but then I fear it may be from charity, 00:27:18.970 --> 00:27:20.970 so I cast it away." 00:27:20.970 --> 00:27:24.859 Commentary on the hadith: 00:27:24.859 --> 00:27:28.339 "I return": meaning I go back and turn toward home. 00:27:28.339 --> 00:27:32.339 "Fallen upon my bed": meaning dropped there. 00:27:32.339 --> 00:27:35.339 "I fear": meaning I am apprehensive. 00:27:35.339 --> 00:27:39.339 "So I cast it away": meaning I discard it. 00:27:39.339 --> 00:27:43.589 Key benefits of the hadith: 00:27:43.589 --> 00:27:45.589 It is derived from the hadith 00:27:45.589 --> 00:27:50.589 that it is permissible to pick up trivial, discarded items found along pathways. 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. 00:27:56.589 --> 00:27:59.619 It contains an encouragement to guard against doubtful matters 00:27:59.619 --> 00:28:01.619 and to exercise scrupulous piety (*wara'*). 00:28:01.619 --> 00:28:05.619 It also shows that when a factor permitting an act coincides with a factor prohibiting it, 00:28:05.619 --> 00:28:08.619 the factor of prohibition takes precedence. 00:28:08.619 --> 00:28:12.619 It indicates that no compensation is due for consuming trivial found food, 00:28:12.619 --> 00:28:15.619 though liability for it remains a subject of scholarly disagreement. 00:28:15.619 --> 00:28:21.480 Chapter: No one's livestock is to be milked without his permission. 00:28:21.480 --> 00:28:26.119 On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), 00:28:26.119 --> 00:28:30.119 that the Messenger of Allah (peace be upon him) said: 00:28:30.119 --> 00:28:35.119 "None of you should ever milk another person's livestock without his permission. 00:28:35.119 --> 00:28:39.150 Would any of you like his store-chamber to be broken into, 00:28:39.150 --> 00:28:42.150 his granary busted open, and his provisions carried off? 00:28:42.150 --> 00:28:47.220 For the udders of their livestock merely store their provisions for them; 00:28:47.220 --> 00:28:52.220 therefore, none of you should ever milk another person's livestock except with his permission." 00:28:52.220 --> 00:28:56.019 Commentary on the hadith: 00:28:56.019 --> 00:28:59.690 "Milking": derived from *halb*. 00:28:59.690 --> 00:29:03.750 *Mashrubah*: the storage room for food and drink, 00:29:03.750 --> 00:29:05.750 which is like an upper chamber. 00:29:05.750 --> 00:29:12.819 *Khizanah*: the place where goods intended for safekeeping are stored. 00:29:12.819 --> 00:29:14.819 "Carried off": 00:29:14.819 --> 00:29:18.819 transfer entails moving something from one place to another. 00:29:18.819 --> 00:29:21.819 "Their provisions": meaning their sustenance, 00:29:21.819 --> 00:29:24.819 and what is meant here is milk. 00:29:24.819 --> 00:29:28.170 Key benefits of the hadith: 00:29:28.170 --> 00:29:30.900 It is derived from the hadith 00:29:30.900 --> 00:29:36.900 that it is legitimate to draw analogies between analogous matters and their counterparts. 00:29:36.900 --> 00:29:40.940 It shows the permissibility of storing food and hoarding provisions. 00:29:40.940 --> 00:29:43.940 In the hadith, milk is explicitly termed "food." 00:29:43.940 --> 00:29:47.940 It illustrates the striking of parables to facilitate understanding, 00:29:47.940 --> 00:29:51.970 illustrating what is obscure by means of that which is manifest. 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.