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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 Human Studies and Research

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presents:

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Abridgment of Sahih al-Bukhari.

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Chapter: A man's gift to his wife, and a woman's gift to her husband.

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On the authority of Ibn Abbas (may Allah be pleased with him and his father), who said:

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

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"The bad example is not fitting for us:

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the one who takes back his gift

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is like a dog that returns to its vomit."

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In another narration:

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"The one who takes back his gift is like the one who returns to his vomit."

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Commentary on the hadith:

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"is not fitting for us"

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means: it is unbefitting for us.

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"The bad example"

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By "bad example" is meant:

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adopting a blameworthy trait,

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in which one resembles the basest of animals in its basest state.

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"returns"

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means: takes it back.

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"its vomit"

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Vomit is:

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food brought up from the belly before it has finished digesting.

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Benefits of the hadith:

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Derived from the hadith is:

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a strong deterrence against resembling the blameworthy traits of animals;

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and that striking parables is more impactful on the soul in commanding and prohibiting.

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Chapter: A woman's gift to other than her husband and her manumitting a slave when she has a husband,

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and that it is permissible so long as she is not legally incompetent.

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On the authority of Maymunah bint al-Harith (may Allah be pleased with her),

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that she manumitted a bondwoman without asking permission from the Prophet (peace and blessings of Allah be upon him).

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When it was her day for him to stay with her,

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she said,

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"Did you notice, O Messenger of Allah, that I manumitted my bondwoman?"

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He said,

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"Did you really do so?"

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She replied, "Yes."

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He said,

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"Indeed, had you given her to your maternal uncles,"

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— and in another narration:

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"maintained ties with some of your maternal uncles with her" —

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"it would have been greater for your reward."

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Commentary on the hadith:

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"A bondwoman"

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means: an enslaved girl,

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and she owned a black maidservant.

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"her day"

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means: her turn and allotted share of time.

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"Did you notice"

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means: did you know?

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"had you given her"

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means: gifted her.

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"your maternal uncles"

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Her maternal uncles were from Banu Hilal.

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"greater"

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means: more abundant and superior.

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Benefits of the hadith:

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In the hadith is evidence for those who hold

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that gifting to a relative of the womb is superior to manumission;

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and in it is guidance for a wife toward virtuous deeds and noble matters;

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and in it is the permissibility of a woman gifting from her own property without her husband's permission.

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On the authority of Aisha (may Allah be pleased with her), who said:

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Whenever the Messenger of Allah (peace be upon him)

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intended to travel,

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he would cast lots among his wives,

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and whichever of them had her arrow drawn,

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he would take her along with him.

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He used to apportion to each woman among them her day and her night,

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except that Sawdah bint Zam'ah

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gifted her day and her night to Aisha, the wife of the Prophet (peace be upon him),

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seeking thereby the pleasure of the Messenger of Allah (peace be upon him).

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Commentary on the hadith:

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"he cast lots"

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Casting lots

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refers to arrows upon which names were written,

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so whoever's designated arrow was drawn

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secured the portion assigned to it.

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"he took her along"

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means: he (peace be upon him) accompanied her on his journey.

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"seeking"

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means: desiring.

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Benefits of the hadith:

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Derived from the hadith is:

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the legitimacy of casting lots in division among partners;

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and in it is the permissibility of a woman relinquishing some of her binding rights to her husband.

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Chapter:

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How a slave and goods are taken into possession.

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On the authority of al-Miswar ibn Makhramah:

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his father, Makhramah, said to him,

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"O my son,

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it has reached me that some robes have arrived for the Prophet (peace and blessings of Allah be upon him),

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and he is distributing them,

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so take us to him."

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So we went,

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and we found the Prophet (peace be upon him) at his home.

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He said to me,

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"O my son,

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call the Prophet (peace be upon him) out to me."

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I found that momentous to say,

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so I said,

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"Should I call the Messenger of Allah (peace be upon him) out for you?!"

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He said,

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"O my son,

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he is not a tyrant."

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So I called him.

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In another narration:

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My father stood at the door and spoke,

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and the Prophet (peace be upon him) recognized his voice.

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He came out wearing an outer robe of brocade buttoned with gold.

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In another narration:

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And he was showing him its beauties.

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He said,

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"O Makhramah,

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we hid this away for you."

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In another narration:

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"I hid this away for you,

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I hid this away for you."

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And he gave it to him.

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In another narration:

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And he had a harsh temperament.

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And in another narration:

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So he said,

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"Is Makhramah pleased?"

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Commentary on the hadith:

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"Robes"

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refers to close-fitting non-Arab garments.

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"I found that momentous"

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means: I considered it an enormous matter,

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for such speech is unbefitting the station of prophethood.

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"he is not a tyrant"

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means: he is not an oppressive despot.

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"of brocade"

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Brocade refers to garments made of raw silk.

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"buttoned"

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means: fastened with buttons.

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"we hid this away for you"

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means: we concealed it for your sake.

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Benefits of the hadith:

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Derived from the hadith is:

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the recommendation of winning over hearts;

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and that taking possession is achieved merely by handing over the item to the recipient of the gift.

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Chapter: Gifting that which is disliked to wear.

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On the authority of Ibn Umar (may Allah be pleased with him and his father), who said:

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The Prophet (peace and blessings of Allah be upon him) came to the house of Fatimah,

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but he did not enter upon her.

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Then Ali came,

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and she mentioned that to him,

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so he mentioned it to the Prophet (peace be upon him).

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He said,

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"I saw upon her door a decorated curtain."

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And he said,

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"What have I to do with the worldly life?"

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So Ali went to her and mentioned that to her,

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and she said,

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"Let him command me concerning it whatever he pleases."

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He said,

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"Send it to so-and-so,

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a family in need."

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Commentary on the hadith:

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"she mentioned that to him"

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means: Fatimah (may Allah be pleased with her) mentioned to Ali (may Allah be pleased with him)

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the arrival of the Prophet (peace be upon him) and his turning back.

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"a decorated curtain"

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A decorated fabric is one patterned with various colors.

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"Send it"

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means: send it to them and give it as charity,

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"a family in need"

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meaning: so that they may benefit from it as protection against the cold,

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whether as bedding, a rug, or a garment.

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Benefits of the hadith:

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Derived from the hadith is:

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the dislike of entering a house in which there is something reprehensible;

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and in it is forsaking places where religious violations occur;

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and in it is a demonstration of the fiqh of Fatimah (may Allah be pleased with her)

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and the soundness of her intellect,

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for she did not rush to ruin the curtain,

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but rather said, "Let him command me concerning it whatever he pleases";

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and in it is a man's disciplining of his married daughter.

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

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The Prophet (peace and blessings of Allah be upon him) gifted me a striped silken suit of clothes,

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so I wore it,

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but I saw anger on his face,

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so I tore it up among my womenfolk.

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Commentary on the hadith:

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"a striped silken suit of clothes"

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It is a type of cloak interwoven with silk in striped bands.

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"I tore it up"

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means: I divided it.

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Benefits of the hadith:

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Derived from the hadith is:

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anger upon seeing an evil;

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and in it is the prohibition of wearing silk for men.

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Chapter: Accepting gifts from polytheists.

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

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A robe of fine silk was gifted to the Prophet (peace and blessings of Allah be upon him),

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while he used to forbid silk,

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The people marveled at its beauty,

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so he said:

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"By the One in Whose Hand is the soul of Muhammad,

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the handkerchiefs of Sa'd ibn Mu'adh in Paradise are far better than this."

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Commentary on the hadith:

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A cloak was gifted to the Prophet, peace and blessings of Allah be upon him,

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and the one who gifted it was Ukaydir of Dawmat al-Jandal.

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*Sundus*

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means fine silk brocade.

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"The handkerchiefs" (*la-manadilu*):

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a handkerchief (*al-mandil*)

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is a piece of cloth used to remove dirt or sweat.

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"Far better" (*ahsanu*)

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means superior and softer.

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Points of benefit derived from the hadith:

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The hadith highlights an immense virtue of Sa'd ibn Mu'adh, may Allah be pleased with him.

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It shows the permissibility of gifting garments that are disliked or forbidden to wear oneself.

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It also indicates the prohibition of men wearing silk.

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On the authority of Anas ibn Malik, may Allah be pleased with him:

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A Jewish woman brought the Prophet, peace and blessings of Allah be upon him, a poisoned sheep,

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and he ate from it.

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She was subsequently brought in,

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and it was asked:

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"Shall we not kill her?"

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He said, "No."

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Anas added: "I continued to perceive the effects of that poison in the palate of the Messenger of Allah, peace be upon him."

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Commentary on the hadith:

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"A Jewish woman":

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Her name was Zaynab,

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and there is a difference of opinion as to whether she later embraced Islam.

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"In the palate" (*fi lahawat*):

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*al-lahah* (the uvula)

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is the small piece of flesh at the top of the throat at the very back of the mouth.

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Points of benefit derived from the hadith:

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The hadith indicates the permissibility of eating the food of those whose food is lawful to consume,

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without inquiring about its origin.

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It establishes that the default presumption is that things are safe and pure,

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unless evidence proves otherwise.

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Likewise, the ruling concerning goods sold in Muslim markets

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is that they are presumed sound and lawful until the opposite becomes clear.

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Chapter: Giving Gifts to Polytheists

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On the authority of Asma' bint Abi Bakr, may Allah be pleased with her, who said:

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"My mother came to visit me while she was still a polytheist,

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during the treaty of Quraysh when they had a pact with the Messenger of Allah, peace and blessings of Allah be upon him,

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and she was accompanied by her father.

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So I consulted the Messenger of Allah, peace be upon him, for a ruling,

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saying:

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'O Messenger of Allah,

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my mother has come to visit me, and she is desiring kinship and aid;

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should I maintain ties of kinship with her?'

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He replied:

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'Yes,

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maintain ties of kinship with your mother.'"

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Commentary on the hadith:

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"My mother":

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Her name was Qutaylah.

255
00:12:05,820 --> 00:12:07,500
"During the treaty of Quraysh":

256
00:12:07,500 --> 00:12:10,779
That is, during the period between the Treaty of al-Hudaybiyyah and the Conquest of Makkah.

257
00:12:10,779 --> 00:12:12,059
"Desiring" (*raghibah*):

258
00:12:12,059 --> 00:12:13,419
Some scholars said:

259
00:12:13,419 --> 00:12:14,860
inclined toward Islam,

260
00:12:14,860 --> 00:12:16,539
while others said:

261
00:12:16,539 --> 00:12:18,340
desiring gifts, support, and kind treatment.

262
00:12:18,340 --> 00:12:22,029
Points of benefit derived from the hadith:

263
00:12:22,029 --> 00:12:29,230
Some scholars used this hadith to deduce the obligation of a Muslim child providing financial support for non-Muslim parents.

264
00:12:29,230 --> 00:12:35,100
It demonstrates the legitimacy of making truces with belligerent non-Muslims and dealing with them during periods of armistice.

265
00:12:35,179 --> 00:12:38,940
It indicates the permissibility of traveling to visit relatives.

266
00:12:38,940 --> 00:12:42,860
It demonstrates the virtue of Asma', may Allah be pleased with her,

267
00:12:42,860 --> 00:12:45,820
as she was scrupulous and cautious regarding her religious affairs.

268
00:12:45,820 --> 00:12:52,740
The hadith also points to the obligation of exercising caution and verification in religious matters.

269
00:12:52,740 --> 00:12:54,019
Chapter

270
00:12:54,019 --> 00:12:57,860
On the authority of 'Abdullah ibn 'Ubaydullah ibn Abi Mulaykah:

271
00:12:57,860 --> 00:13:00,740
The sons of Suhayb, the freedman of Ibn Jud'an,

272
00:13:00,740 --> 00:13:03,220
laid claim to two houses and a room,

273
00:13:03,220 --> 00:13:08,820
asserting that the Messenger of Allah, peace and blessings of Allah be upon him, had granted them to Suhayb.

274
00:13:08,820 --> 00:13:10,659
Marwan said:

275
00:13:10,659 --> 00:13:13,460
"Who will testify for the two of you to that effect?"

276
00:13:13,460 --> 00:13:15,860
They said: "Ibn 'Umar."

277
00:13:15,860 --> 00:13:17,860
So he summoned him, and he testified:

278
00:13:17,860 --> 00:13:24,019
"The Messenger of Allah, peace be upon him, indeed granted Suhayb two houses and a room."

279
00:13:24,019 --> 00:13:28,370
So Marwan ruled in their favor based on his testimony.

280
00:13:28,370 --> 00:13:31,629
Commentary on the hadith:

281
00:13:31,710 --> 00:13:38,269
Suhayb is Ibn Sinan ibn Khalid al-Mawsili, later al-Rumi, may Allah be pleased with him.

282
00:13:38,269 --> 00:13:41,870
Marwan is Ibn al-Hakam ibn Abi al-'As,

283
00:13:41,870 --> 00:13:48,179
and he was at that time the governor of Madinah on behalf of Mu'awiyah ibn Abi Sufyan, may Allah be pleased with him.

284
00:13:48,179 --> 00:13:51,460
"He ruled" (*qada*) means he passed legal judgment.

285
00:13:51,460 --> 00:13:54,929
Points of benefit derived from the hadith:

286
00:13:54,929 --> 00:13:59,090
The hadith indicates the obligation of giving testimony when called upon.

287
00:13:59,169 --> 00:14:03,250
It illustrates the high merit of Ibn 'Umar, may Allah be pleased with them both.

288
00:14:03,250 --> 00:14:11,360
The hadith also serves as evidence for those who accept the sole testimony of a single witness whose integrity and justice are widely renowned.

289
00:14:11,360 --> 00:14:15,299
Chapter: What Has Been Said Concerning Life-Tenancy (*'Umra*) and Survivorship (*Ruqba*)

290
00:14:15,299 --> 00:14:18,340
On the authority of Jabir, may Allah be pleased with him, who said:

291
00:14:18,340 --> 00:14:24,620
The Prophet, peace and blessings of Allah be upon him, ruled that a lifetime grant (*'umra*) belongs entirely to the one to whom it was granted.

292
00:14:24,620 --> 00:14:27,340
And on the authority of Abu Hurayrah, may Allah be pleased with him,

293
00:14:27,340 --> 00:14:31,100
from the Prophet, peace and blessings of Allah be upon him, who said:

294
00:14:31,179 --> 00:14:33,179
"A lifetime grant (*'umra*) is valid."

295
00:14:33,179 --> 00:14:37,519
Commentary on the hadith:

296
00:14:37,519 --> 00:14:40,720
Chapter: What has been said concerning life-tenancy (*'umra*) and survivorship (*ruqba*).

297
00:14:40,720 --> 00:14:44,750
*Ruqba* is when a man says to another:

298
00:14:44,750 --> 00:14:46,750
"I assign my house to you on survivorship:

299
00:14:46,750 --> 00:14:49,230
if I die before you, it belongs to you;

300
00:14:49,230 --> 00:14:52,159
and if you die before me, it reverts to me."

301
00:14:52,159 --> 00:14:53,679
*'Umra*:

302
00:14:53,679 --> 00:14:55,840
is when a man says to another:

303
00:14:55,840 --> 00:14:57,840
"I grant you my house for a lifetime,"

304
00:14:57,840 --> 00:15:00,879
meaning: "I have made it yours for the duration of your life."

305
00:15:01,120 --> 00:15:04,080
"Was granted" (*wuhibat*) means it was gifted.

306
00:15:04,080 --> 00:15:05,279
"Valid" (*ja'izah*):

307
00:15:05,279 --> 00:15:07,600
meaning it becomes the permanent property of the recipient,

308
00:15:07,600 --> 00:15:12,320
and the grantor retains no right to it whatsoever thereafter.

309
00:15:12,320 --> 00:15:16,129
Points of benefit derived from the hadith:

310
00:15:16,129 --> 00:15:18,129
It is derived from the hadith

311
00:15:18,129 --> 00:15:21,730
that a lifetime grant (*'umra*) is a valid and binding outright gift.

312
00:15:21,730 --> 00:15:24,370
It contains encouragement to give voluntary charity.

313
00:15:24,370 --> 00:15:30,929
The hadith also points to the necessity of taking precautions when formulating gifts.

314
00:15:30,929 --> 00:15:36,639
Chapter: Borrowing Horses, Riding Beasts, and Other Items

315
00:15:36,639 --> 00:15:38,639
On the authority of Anas, who said:

316
00:15:38,639 --> 00:15:42,639
"The Prophet, peace and blessings of Allah be upon him, was the most handsome of people,

317
00:15:42,639 --> 00:15:46,159
the most generous of people, and the bravest of people.

318
00:15:46,159 --> 00:15:49,440
One night, the people of Madinah were terrified by an alarming noise,

319
00:15:49,440 --> 00:15:52,159
so the people headed toward the sound.

320
00:15:52,159 --> 00:15:55,600
But they were met by the Prophet, peace be upon him,

321
00:15:55,600 --> 00:15:57,919
who had already rushed toward the sound ahead of everyone else,

322
00:15:57,919 --> 00:15:59,600
and he was saying:

323
00:15:59,600 --> 00:16:02,639
'Do not be afraid, do not be afraid!'

324
00:16:02,639 --> 00:16:07,440
He was riding a horse belonging to Abu Talhah, bareback without a saddle,

325
00:16:07,440 --> 00:16:09,779
with a sword slung around his neck."

326
00:16:09,779 --> 00:16:11,220
In one narration:

327
00:16:11,220 --> 00:16:14,259
The Prophet, peace be upon him, borrowed

328
00:16:14,259 --> 00:16:18,500
a horse from Abu Talhah called al-Mandub.

329
00:16:18,500 --> 00:16:20,019
And in another narration:

330
00:16:20,019 --> 00:16:24,259
"It used to be slow, or it had a slow gait."

331
00:16:24,259 --> 00:16:25,700
So he said:

332
00:16:25,700 --> 00:16:27,139
In one narration:

333
00:16:27,139 --> 00:16:29,379
"We saw nothing to be alarmed by."

334
00:16:29,379 --> 00:16:30,899
And in another narration:

335
00:16:30,899 --> 00:16:33,549
"We found nothing frightening;

336
00:16:33,549 --> 00:16:36,029
we found this horse to be as swift as an ocean,"

337
00:16:36,029 --> 00:16:38,559
or: "Indeed, it is like a vast sea!"

338
00:16:38,559 --> 00:16:39,840
In one narration:

339
00:16:39,840 --> 00:16:43,899
"And that horse was never outrun in any race after that day."

340
00:16:43,899 --> 00:16:47,409
Commentary on the hadith:

341
00:16:47,409 --> 00:16:50,529
"The most handsome of people" means the best and most perfected of them.

342
00:16:50,529 --> 00:16:52,210
"The most generous of people"

343
00:16:52,210 --> 00:16:54,049
means the most magnanimous of them.

344
00:16:54,049 --> 00:16:55,090
"Terrified" (*fazi'a*)

345
00:16:55,090 --> 00:16:56,610
means became alarmed and frightened.

346
00:16:56,610 --> 00:16:59,250
"The people headed toward the sound":

347
00:16:59,250 --> 00:17:02,860
meaning people set out rushing toward its direction.

348
00:17:02,860 --> 00:17:04,299
"Do not be afraid" (*lan tura'u*):

349
00:17:04,299 --> 00:17:06,460
that is, do not panic.

350
00:17:06,460 --> 00:17:07,980
"Belonging to Abu Talhah":

351
00:17:07,980 --> 00:17:11,579
His name was Zayd ibn Sahl, may Allah be pleased with him.

352
00:17:11,579 --> 00:17:12,619
"Saddle" (*sarj*):

353
00:17:12,619 --> 00:17:16,140
it is the equipment placed on the back of a riding beast to mount it.

354
00:17:16,140 --> 00:17:17,980
"We found it to be as swift as an ocean":

355
00:17:17,980 --> 00:17:21,250
a metaphor for the horse's immense speed and boundless running stamina.

356
00:17:21,250 --> 00:17:24,880
Points of benefit derived from the hadith:

357
00:17:24,880 --> 00:17:26,880
It is derived from the hadith

358
00:17:26,880 --> 00:17:29,440
that borrowing animals is permissible.

359
00:17:29,440 --> 00:17:33,599
It shows that borrowed property must be returned safely to its owner.

360
00:17:33,599 --> 00:17:38,400
It illustrates the unmatched courage of the Prophet, peace and blessings of Allah be upon him.

361
00:17:38,400 --> 00:17:42,000
It offers guidance on calming people's fears and showing gentleness toward them

362
00:17:42,000 --> 00:17:46,559
when crises and alarming events occur.

363
00:17:46,559 --> 00:17:50,980
Chapter: Borrowing Garments for a Bride upon Her Wedding

364
00:17:50,980 --> 00:17:52,900
On the authority of Ibn Abi Mulaykah, who said:

365
00:17:52,900 --> 00:17:56,180
"I entered upon 'A'ishah, may Allah be pleased with her,

366
00:17:56,180 --> 00:18:00,579
and she was wearing a coarse cotton shift (*dir'*) worth only five dirhams.

367
00:18:00,660 --> 00:18:02,019
She said:

368
00:18:02,019 --> 00:18:04,819
'Look up at my servant girl;

369
00:18:04,819 --> 00:18:06,660
look at her,

370
00:18:06,660 --> 00:18:10,450
for she feels too proud to wear such a dress inside the house!

371
00:18:10,450 --> 00:18:16,849
Yet I had one like it during the lifetime of the Messenger of Allah, peace and blessings of Allah be upon him,

372
00:18:16,849 --> 00:18:20,450
and there was not a single woman being adorned for her wedding in Madinah

373
00:18:20,450 --> 00:18:24,670
who did not send for me to borrow it.'"

374
00:18:24,670 --> 00:18:27,920
Commentary on the hadith:

375
00:18:28,880 --> 00:18:31,759
A shift (*al-dir'*) is a woman's everyday dress or gown.

376
00:18:31,759 --> 00:18:35,599
*Qutr* is attributed to a locality in Bahrain,

377
00:18:35,599 --> 00:18:38,400
referring to garments made of thick, coarse cotton,

378
00:18:38,400 --> 00:18:40,559
though other views have been stated.

379
00:18:40,559 --> 00:18:41,680
"Feels too proud" (*tuzha*)

380
00:18:41,680 --> 00:18:44,559
means she acts haughty or disdains to wear it.

381
00:18:44,559 --> 00:18:45,759
"Adorned" (*tuqayyan*)

382
00:18:45,759 --> 00:18:49,309
means beautified and prepared for her bridal procession.

383
00:18:49,309 --> 00:18:52,900
Points of benefit derived from the hadith:

384
00:18:52,900 --> 00:18:54,980
It is derived from the hadith

385
00:18:54,980 --> 00:18:58,259
that it is permissible to borrow fine garments for a bride,

386
00:18:58,339 --> 00:19:02,660
which is an act of recognized kindness aligned with sound custom and social practice.

387
00:19:02,660 --> 00:19:07,460
It indicates that a woman may wear fine clothes at home,

388
00:19:07,460 --> 00:19:10,180
even if such clothing might also be worn by some servants.

389
00:19:10,180 --> 00:19:14,180
It illustrates the profound humility of 'A'ishah, may Allah be pleased with her,

390
00:19:14,180 --> 00:19:19,619
and her contentment with simple sustenance even when prosperous.

391
00:19:19,619 --> 00:19:22,369
Chapter: The Merit of Granting Milking Animals (*al-Maniha*)

392
00:19:22,369 --> 00:19:25,089
On the authority of Abu Hurayrah, may Allah be pleased with him,

393
00:19:25,089 --> 00:19:29,390
that the Messenger of Allah, peace and blessings of Allah be upon him, said:

394
00:19:29,549 --> 00:19:31,390
"What an excellent charity—"

395
00:19:31,390 --> 00:19:32,829
and in another narration:

396
00:19:32,829 --> 00:19:34,859
"What an excellent gift—

397
00:19:34,859 --> 00:19:37,500
A precious, high-yielding milch-camel,

398
00:19:37,500 --> 00:19:40,339
and a precious, high-yielding sheep or goat,

399
00:19:40,339 --> 00:19:44,779
yielding a vessel of milk in the morning and another in the evening."

400
00:19:44,779 --> 00:19:48,130
Commentary on the Hadith:

401
00:19:48,130 --> 00:19:49,569
The term *manīḥah* (a loan for use):

402
00:19:49,569 --> 00:19:55,650
It is a she-camel or a ewe that a man lends to another to milk and later return.

403
00:19:55,650 --> 00:19:56,930
The word *laqḥah*:

404
00:19:56,930 --> 00:20:00,609
That is, a she-camel or ewe that is lactating.

405
00:20:00,690 --> 00:20:01,890
The word *ṣafī*:

406
00:20:01,890 --> 00:20:04,130
Meaning one that yields abundant milk.

407
00:20:04,130 --> 00:20:07,170
"Yielding a vessel in the morning and another in the evening":

408
00:20:07,170 --> 00:20:11,950
Meaning it is milked to fill one vessel in the morning and another in the evening.

409
00:20:11,950 --> 00:20:15,579
Lessons Derived from the Hadith:

410
00:20:15,579 --> 00:20:17,579
It is inferred from the hadith:

411
00:20:17,579 --> 00:20:23,140
Encouragement to relieve the needs of the poor through continuous charity,

412
00:20:23,140 --> 00:20:26,819
and that granting a *manīḥah* is a form of ongoing charity (ṣadaqah jāriyah),

413
00:20:26,819 --> 00:20:32,670
as it provides sustenance morning and evening.

414
00:20:32,750 --> 00:20:34,269
On the authority of Ibn Shihāb,

415
00:20:34,269 --> 00:20:38,109
from Anas ibn Mālik (may Allah be pleased with him), who said:

416
00:20:38,109 --> 00:20:41,950
"When the Emigrants arrived in Medina from Mecca,

417
00:20:41,950 --> 00:20:45,630
they had nothing at all in their hands,

418
00:20:45,630 --> 00:20:49,549
while the Ansar were owners of the land and real estate.

419
00:20:49,549 --> 00:20:54,990
So the Ansar agreed with them to share the produce of their properties every year,

420
00:20:54,990 --> 00:20:57,980
sparing them the labor and the provision of maintenance.

421
00:20:57,980 --> 00:21:01,660
And his mother was Umm Anas, Umm Sulaym—

422
00:21:01,660 --> 00:21:04,859
who was also the mother of 'Abdullah ibn Abī Ṭalḥah—

423
00:21:04,859 --> 00:21:11,180
and Umm Anas had given the Messenger of Allah (peace and blessings of Allah be upon him) some date palms.

424
00:21:11,180 --> 00:21:16,539
The Prophet (peace be upon him) then gave them to Umm Ayman, his freedwoman,

425
00:21:16,539 --> 00:21:19,380
the mother of Usāmah ibn Zayd.

426
00:21:19,380 --> 00:21:20,819
In another narration:

427
00:21:20,819 --> 00:21:26,019
A man would assign date palms to the Prophet (peace be upon him)

428
00:21:26,019 --> 00:21:29,619
until he conquered Banu Qurayzah and Banu al-Naḍīr.

429
00:21:29,619 --> 00:21:32,339
And when the Prophet (peace be upon him)

430
00:21:32,339 --> 00:21:35,220
finished subduing the people of Khaybar

431
00:21:35,220 --> 00:21:37,460
and returned to Medina,

432
00:21:37,460 --> 00:21:44,019
the Emigrants returned to the Ansar their *manā'iḥ* (temporary fruit-grants) which they had granted them from their fruits,

433
00:21:44,019 --> 00:21:49,490
and the Prophet (peace be upon him) returned to his [Anas's] mother her date palms.

434
00:21:49,490 --> 00:21:51,009
In another narration:

435
00:21:51,009 --> 00:21:56,130
And my family instructed me to go to the Prophet (peace be upon him)

436
00:21:56,130 --> 00:21:59,970
to ask him for what they had given him, or a portion thereof.

437
00:21:59,970 --> 00:22:05,410
But the Prophet (peace be upon him) had already granted it to Umm Ayman,

438
00:22:05,410 --> 00:22:09,490
so Umm Ayman came and wrapped a cloth around my neck,

439
00:22:09,490 --> 00:22:10,769
saying:

440
00:22:10,769 --> 00:22:13,890
'No, by the One besides Whom there is no deity!

441
00:22:13,890 --> 00:22:17,730
He shall not give them to you, for he has already granted them to me!'

442
00:22:17,730 --> 00:22:24,700
So the Messenger of Allah (peace be upon him) gave Umm Ayman others from his orchard in their place."

443
00:22:24,700 --> 00:22:26,140
In another narration:

444
00:22:26,140 --> 00:22:29,380
"He gave her ten times as many."

445
00:22:29,380 --> 00:22:32,750
Commentary on the Hadith:

446
00:22:32,750 --> 00:22:34,910
"So the Ansar agreed with them to share":

447
00:22:34,910 --> 00:22:36,750
Meaning, they reached an agreement.

448
00:22:36,750 --> 00:22:39,470
"Sparing them the labor and the provision of maintenance":

449
00:22:39,470 --> 00:22:42,029
This falls under the chapter of sharecropping trees (*musāqāh*).

450
00:22:42,029 --> 00:22:44,829
*'Idhāq* is the plural of *'idhq*:

451
00:22:44,829 --> 00:22:46,430
Which means the date palm,

452
00:22:46,430 --> 00:22:49,710
and what is meant is that she granted him date palms.

453
00:22:49,710 --> 00:22:53,309
"The Prophet (peace be upon him) gave them":

454
00:22:53,309 --> 00:22:55,150
Meaning, he granted them as a gift.

455
00:22:55,150 --> 00:23:00,829
"And when the Prophet (peace be upon him) finished subduing the people of Khaybar":

456
00:23:00,829 --> 00:23:03,549
That is, when he concluded that battle.

457
00:23:03,549 --> 00:23:04,750
"And returned":

458
00:23:04,750 --> 00:23:06,430
Meaning, he came back.

459
00:23:06,430 --> 00:23:07,470
"Returned":

460
00:23:07,470 --> 00:23:08,990
That is, gave back.

461
00:23:08,990 --> 00:23:10,589
"Their *manā'iḥ*":

462
00:23:10,589 --> 00:23:11,869
The *manīḥah*:

463
00:23:11,869 --> 00:23:16,910
It is a she-camel or a sheep given so that it may be milked and its milk utilized;

464
00:23:16,910 --> 00:23:18,670
this is its original linguistic sense,

465
00:23:18,670 --> 00:23:22,160
but it was later applied to any beneficial gift.

466
00:23:22,160 --> 00:23:24,480
"Which they had granted them":

467
00:23:24,480 --> 00:23:27,519
That is, which they had given to them.

468
00:23:27,519 --> 00:23:28,559
"His mother":

469
00:23:28,559 --> 00:23:30,319
That is, the mother of Anas.

470
00:23:30,319 --> 00:23:31,759
"In their place":

471
00:23:31,759 --> 00:23:33,599
Meaning, as compensation to her.

472
00:23:33,599 --> 00:23:36,559
"And he gave her ten times as many":

473
00:23:36,559 --> 00:23:38,000
"From his orchard":

474
00:23:38,000 --> 00:23:40,029
That is, from his garden.

475
00:23:40,029 --> 00:23:44,109
"A man would assign date palms to the Prophet (peace be upon him)":

476
00:23:44,109 --> 00:23:46,670
Meaning, as a temporary grant to be returned.

477
00:23:46,670 --> 00:23:49,230
"She wrapped the cloth around my neck":

478
00:23:49,230 --> 00:23:52,049
A figurative expression indicating her intense anger.

479
00:23:52,210 --> 00:23:56,000
Lessons Derived from the Hadith:

480
00:23:56,000 --> 00:23:58,000
It is inferred from the hadith:

481
00:23:58,000 --> 00:24:01,119
The recommendation to console and support one's brothers;

482
00:24:01,119 --> 00:24:03,279
and it shows the virtue of the Ansar,

483
00:24:03,279 --> 00:24:07,599
and their noble character, generous nature,

484
00:24:07,599 --> 00:24:10,269
and deep love for Islam and its people.

485
00:24:10,269 --> 00:24:13,950
It demonstrates that a *manīḥah* is a gift of usufruct,

486
00:24:13,950 --> 00:24:17,230
so it is permissible to reclaim it at any time.

487
00:24:17,230 --> 00:24:20,670
It also shows the permissibility of swearing an oath without being asked to do so.

488
00:24:20,670 --> 00:24:25,950
The hadith indicates that a *manīḥah* of date palms is not zakat,

489
00:24:25,950 --> 00:24:30,190
because the Prophet (peace be upon him) accepted it.

490
00:24:30,190 --> 00:24:33,390
It proves the permissibility of transferring a *manīḥah* to someone else

491
00:24:33,390 --> 00:24:36,029
after acquiring the right to its usufruct.

492
00:24:36,029 --> 00:24:39,069
It shows that when a *manīḥah* is no longer needed,

493
00:24:39,069 --> 00:24:41,549
it should be returned to its original owners.

494
00:24:41,549 --> 00:24:46,349
It also demonstrates that if someone gives a poor person a *manīḥah* that had been lent to him,

495
00:24:46,349 --> 00:24:49,390
and then wishes to return the original *manīḥah* to its owner

496
00:24:49,470 --> 00:24:52,190
because he no longer needs to accept such grants,

497
00:24:52,190 --> 00:24:57,519
he should compensate that poor person with something else.

498
00:24:57,519 --> 00:25:01,680
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both), who said:

499
00:25:01,680 --> 00:25:05,539
The Messenger of Allah (peace and blessings of Allah be upon him) said:

500
00:25:05,539 --> 00:25:07,460
"There are forty good deeds,

501
00:25:07,460 --> 00:25:10,339
the highest of which is granting a milk-giving goat;

502
00:25:10,339 --> 00:25:13,460
no person performs any one of them,

503
00:25:13,460 --> 00:25:17,220
hoping for its reward and believing in what was promised for it,

504
00:25:17,220 --> 00:25:21,299
except that Allah will admit him thereby into Paradise."

505
00:25:21,380 --> 00:25:24,769
Commentary on the Hadith:

506
00:25:24,769 --> 00:25:28,430
*Khaṣlah* means a quality or a branch of good deed.

507
00:25:28,430 --> 00:25:30,269
"The grant of a goat":

508
00:25:30,269 --> 00:25:33,789
An *'anz* is a female goat.

509
00:25:33,789 --> 00:25:35,789
"Hoping for its reward":

510
00:25:35,789 --> 00:25:38,109
Meaning, to attain its recompense.

511
00:25:38,109 --> 00:25:40,509
"And believing in what was promised for it":

512
00:25:40,509 --> 00:25:46,720
That is, believing firmly in what is known conclusively from the words of the Prophet (peace be upon him).

513
00:25:46,720 --> 00:25:50,210
Lessons Derived from the Hadith:

514
00:25:50,210 --> 00:25:52,210
It is inferred from the hadith:

515
00:25:52,210 --> 00:25:54,609
An exposition of the virtue of lending a milk-giving goat,

516
00:25:54,609 --> 00:25:57,410
and that milk suffices to fulfill basic needs.

517
00:25:57,410 --> 00:26:02,849
The hadith points out that sincerity is among the prerequisites for deeds to be accepted.

518
00:26:02,849 --> 00:26:09,730
It also shows the obligation of having absolute faith in the reward promised through the words of the Messenger (peace and blessings of Allah be upon him).