WEBVTT

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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.

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"During the treaty of Quraysh":

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That is, during the period between the Treaty of al-Hudaybiyyah and the Conquest of Makkah.

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"Desiring" (*raghibah*):

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Some scholars said:

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inclined toward Islam,

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while others said:

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desiring gifts, support, and kind treatment.

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Points of benefit derived from the hadith:

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Some scholars used this hadith to deduce the obligation of a Muslim child providing financial support for non-Muslim parents.

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It demonstrates the legitimacy of making truces with belligerent non-Muslims and dealing with them during periods of armistice.

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It indicates the permissibility of traveling to visit relatives.

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It demonstrates the virtue of Asma', may Allah be pleased with her,

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as she was scrupulous and cautious regarding her religious affairs.

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The hadith also points to the obligation of exercising caution and verification in religious matters.

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Chapter

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On the authority of 'Abdullah ibn 'Ubaydullah ibn Abi Mulaykah:

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The sons of Suhayb, the freedman of Ibn Jud'an,

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laid claim to two houses and a room,

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asserting that the Messenger of Allah, peace and blessings of Allah be upon him, had granted them to Suhayb.

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Marwan said:

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"Who will testify for the two of you to that effect?"

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They said: "Ibn 'Umar."

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So he summoned him, and he testified:

00:13:17.860 --> 00:13:24.019
"The Messenger of Allah, peace be upon him, indeed granted Suhayb two houses and a room."

00:13:24.019 --> 00:13:28.370
So Marwan ruled in their favor based on his testimony.

00:13:28.370 --> 00:13:31.629
Commentary on the hadith:

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.

00:13:38.269 --> 00:13:41.870
Marwan is Ibn al-Hakam ibn Abi al-'As,

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.

00:13:48.179 --> 00:13:51.460
"He ruled" (*qada*) means he passed legal judgment.

00:13:51.460 --> 00:13:54.929
Points of benefit derived from the hadith:

00:13:54.929 --> 00:13:59.090
The hadith indicates the obligation of giving testimony when called upon.

00:13:59.169 --> 00:14:03.250
It illustrates the high merit of Ibn 'Umar, may Allah be pleased with them both.

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.

00:14:11.360 --> 00:14:15.299
Chapter: What Has Been Said Concerning Life-Tenancy (*'Umra*) and Survivorship (*Ruqba*)

00:14:15.299 --> 00:14:18.340
On the authority of Jabir, may Allah be pleased with him, who said:

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.

00:14:24.620 --> 00:14:27.340
And on the authority of Abu Hurayrah, may Allah be pleased with him,

00:14:27.340 --> 00:14:31.100
from the Prophet, peace and blessings of Allah be upon him, who said:

00:14:31.179 --> 00:14:33.179
"A lifetime grant (*'umra*) is valid."

00:14:33.179 --> 00:14:37.519
Commentary on the hadith:

00:14:37.519 --> 00:14:40.720
Chapter: What has been said concerning life-tenancy (*'umra*) and survivorship (*ruqba*).

00:14:40.720 --> 00:14:44.750
*Ruqba* is when a man says to another:

00:14:44.750 --> 00:14:46.750
"I assign my house to you on survivorship:

00:14:46.750 --> 00:14:49.230
if I die before you, it belongs to you;

00:14:49.230 --> 00:14:52.159
and if you die before me, it reverts to me."

00:14:52.159 --> 00:14:53.679
*'Umra*:

00:14:53.679 --> 00:14:55.840
is when a man says to another:

00:14:55.840 --> 00:14:57.840
"I grant you my house for a lifetime,"

00:14:57.840 --> 00:15:00.879
meaning: "I have made it yours for the duration of your life."

00:15:01.120 --> 00:15:04.080
"Was granted" (*wuhibat*) means it was gifted.

00:15:04.080 --> 00:15:05.279
"Valid" (*ja'izah*):

00:15:05.279 --> 00:15:07.600
meaning it becomes the permanent property of the recipient,

00:15:07.600 --> 00:15:12.320
and the grantor retains no right to it whatsoever thereafter.

00:15:12.320 --> 00:15:16.129
Points of benefit derived from the hadith:

00:15:16.129 --> 00:15:18.129
It is derived from the hadith

00:15:18.129 --> 00:15:21.730
that a lifetime grant (*'umra*) is a valid and binding outright gift.

00:15:21.730 --> 00:15:24.370
It contains encouragement to give voluntary charity.

00:15:24.370 --> 00:15:30.929
The hadith also points to the necessity of taking precautions when formulating gifts.

00:15:30.929 --> 00:15:36.639
Chapter: Borrowing Horses, Riding Beasts, and Other Items

00:15:36.639 --> 00:15:38.639
On the authority of Anas, who said:

00:15:38.639 --> 00:15:42.639
"The Prophet, peace and blessings of Allah be upon him, was the most handsome of people,

00:15:42.639 --> 00:15:46.159
the most generous of people, and the bravest of people.

00:15:46.159 --> 00:15:49.440
One night, the people of Madinah were terrified by an alarming noise,

00:15:49.440 --> 00:15:52.159
so the people headed toward the sound.

00:15:52.159 --> 00:15:55.600
But they were met by the Prophet, peace be upon him,

00:15:55.600 --> 00:15:57.919
who had already rushed toward the sound ahead of everyone else,

00:15:57.919 --> 00:15:59.600
and he was saying:

00:15:59.600 --> 00:16:02.639
'Do not be afraid, do not be afraid!'

00:16:02.639 --> 00:16:07.440
He was riding a horse belonging to Abu Talhah, bareback without a saddle,

00:16:07.440 --> 00:16:09.779
with a sword slung around his neck."

00:16:09.779 --> 00:16:11.220
In one narration:

00:16:11.220 --> 00:16:14.259
The Prophet, peace be upon him, borrowed

00:16:14.259 --> 00:16:18.500
a horse from Abu Talhah called al-Mandub.

00:16:18.500 --> 00:16:20.019
And in another narration:

00:16:20.019 --> 00:16:24.259
"It used to be slow, or it had a slow gait."

00:16:24.259 --> 00:16:25.700
So he said:

00:16:25.700 --> 00:16:27.139
In one narration:

00:16:27.139 --> 00:16:29.379
"We saw nothing to be alarmed by."

00:16:29.379 --> 00:16:30.899
And in another narration:

00:16:30.899 --> 00:16:33.549
"We found nothing frightening;

00:16:33.549 --> 00:16:36.029
we found this horse to be as swift as an ocean,"

00:16:36.029 --> 00:16:38.559
or: "Indeed, it is like a vast sea!"

00:16:38.559 --> 00:16:39.840
In one narration:

00:16:39.840 --> 00:16:43.899
"And that horse was never outrun in any race after that day."

00:16:43.899 --> 00:16:47.409
Commentary on the hadith:

00:16:47.409 --> 00:16:50.529
"The most handsome of people" means the best and most perfected of them.

00:16:50.529 --> 00:16:52.210
"The most generous of people"

00:16:52.210 --> 00:16:54.049
means the most magnanimous of them.

00:16:54.049 --> 00:16:55.090
"Terrified" (*fazi'a*)

00:16:55.090 --> 00:16:56.610
means became alarmed and frightened.

00:16:56.610 --> 00:16:59.250
"The people headed toward the sound":

00:16:59.250 --> 00:17:02.860
meaning people set out rushing toward its direction.

00:17:02.860 --> 00:17:04.299
"Do not be afraid" (*lan tura'u*):

00:17:04.299 --> 00:17:06.460
that is, do not panic.

00:17:06.460 --> 00:17:07.980
"Belonging to Abu Talhah":

00:17:07.980 --> 00:17:11.579
His name was Zayd ibn Sahl, may Allah be pleased with him.

00:17:11.579 --> 00:17:12.619
"Saddle" (*sarj*):

00:17:12.619 --> 00:17:16.140
it is the equipment placed on the back of a riding beast to mount it.

00:17:16.140 --> 00:17:17.980
"We found it to be as swift as an ocean":

00:17:17.980 --> 00:17:21.250
a metaphor for the horse's immense speed and boundless running stamina.

00:17:21.250 --> 00:17:24.880
Points of benefit derived from the hadith:

00:17:24.880 --> 00:17:26.880
It is derived from the hadith

00:17:26.880 --> 00:17:29.440
that borrowing animals is permissible.

00:17:29.440 --> 00:17:33.599
It shows that borrowed property must be returned safely to its owner.

00:17:33.599 --> 00:17:38.400
It illustrates the unmatched courage of the Prophet, peace and blessings of Allah be upon him.

00:17:38.400 --> 00:17:42.000
It offers guidance on calming people's fears and showing gentleness toward them

00:17:42.000 --> 00:17:46.559
when crises and alarming events occur.

00:17:46.559 --> 00:17:50.980
Chapter: Borrowing Garments for a Bride upon Her Wedding

00:17:50.980 --> 00:17:52.900
On the authority of Ibn Abi Mulaykah, who said:

00:17:52.900 --> 00:17:56.180
"I entered upon 'A'ishah, may Allah be pleased with her,

00:17:56.180 --> 00:18:00.579
and she was wearing a coarse cotton shift (*dir'*) worth only five dirhams.

00:18:00.660 --> 00:18:02.019
She said:

00:18:02.019 --> 00:18:04.819
'Look up at my servant girl;

00:18:04.819 --> 00:18:06.660
look at her,

00:18:06.660 --> 00:18:10.450
for she feels too proud to wear such a dress inside the house!

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,

00:18:16.849 --> 00:18:20.450
and there was not a single woman being adorned for her wedding in Madinah

00:18:20.450 --> 00:18:24.670
who did not send for me to borrow it.'"

00:18:24.670 --> 00:18:27.920
Commentary on the hadith:

00:18:28.880 --> 00:18:31.759
A shift (*al-dir'*) is a woman's everyday dress or gown.

00:18:31.759 --> 00:18:35.599
*Qutr* is attributed to a locality in Bahrain,

00:18:35.599 --> 00:18:38.400
referring to garments made of thick, coarse cotton,

00:18:38.400 --> 00:18:40.559
though other views have been stated.

00:18:40.559 --> 00:18:41.680
"Feels too proud" (*tuzha*)

00:18:41.680 --> 00:18:44.559
means she acts haughty or disdains to wear it.

00:18:44.559 --> 00:18:45.759
"Adorned" (*tuqayyan*)

00:18:45.759 --> 00:18:49.309
means beautified and prepared for her bridal procession.

00:18:49.309 --> 00:18:52.900
Points of benefit derived from the hadith:

00:18:52.900 --> 00:18:54.980
It is derived from the hadith

00:18:54.980 --> 00:18:58.259
that it is permissible to borrow fine garments for a bride,

00:18:58.339 --> 00:19:02.660
which is an act of recognized kindness aligned with sound custom and social practice.

00:19:02.660 --> 00:19:07.460
It indicates that a woman may wear fine clothes at home,

00:19:07.460 --> 00:19:10.180
even if such clothing might also be worn by some servants.

00:19:10.180 --> 00:19:14.180
It illustrates the profound humility of 'A'ishah, may Allah be pleased with her,

00:19:14.180 --> 00:19:19.619
and her contentment with simple sustenance even when prosperous.

00:19:19.619 --> 00:19:22.369
Chapter: The Merit of Granting Milking Animals (*al-Maniha*)

00:19:22.369 --> 00:19:25.089
On the authority of Abu Hurayrah, may Allah be pleased with him,

00:19:25.089 --> 00:19:29.390
that the Messenger of Allah, peace and blessings of Allah be upon him, said:

00:19:29.549 --> 00:19:31.390
"What an excellent charity—"

00:19:31.390 --> 00:19:32.829
and in another narration:

00:19:32.829 --> 00:19:34.859
"What an excellent gift—

00:19:34.859 --> 00:19:37.500
A precious, high-yielding milch-camel,

00:19:37.500 --> 00:19:40.339
and a precious, high-yielding sheep or goat,

00:19:40.339 --> 00:19:44.779
yielding a vessel of milk in the morning and another in the evening."

00:19:44.779 --> 00:19:48.130
Commentary on the Hadith:

00:19:48.130 --> 00:19:49.569
The term *manīḥah* (a loan for use):

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.

00:19:55.650 --> 00:19:56.930
The word *laqḥah*:

00:19:56.930 --> 00:20:00.609
That is, a she-camel or ewe that is lactating.

00:20:00.690 --> 00:20:01.890
The word *ṣafī*:

00:20:01.890 --> 00:20:04.130
Meaning one that yields abundant milk.

00:20:04.130 --> 00:20:07.170
"Yielding a vessel in the morning and another in the evening":

00:20:07.170 --> 00:20:11.950
Meaning it is milked to fill one vessel in the morning and another in the evening.

00:20:11.950 --> 00:20:15.579
Lessons Derived from the Hadith:

00:20:15.579 --> 00:20:17.579
It is inferred from the hadith:

00:20:17.579 --> 00:20:23.140
Encouragement to relieve the needs of the poor through continuous charity,

00:20:23.140 --> 00:20:26.819
and that granting a *manīḥah* is a form of ongoing charity (ṣadaqah jāriyah),

00:20:26.819 --> 00:20:32.670
as it provides sustenance morning and evening.

00:20:32.750 --> 00:20:34.269
On the authority of Ibn Shihāb,

00:20:34.269 --> 00:20:38.109
from Anas ibn Mālik (may Allah be pleased with him), who said:

00:20:38.109 --> 00:20:41.950
"When the Emigrants arrived in Medina from Mecca,

00:20:41.950 --> 00:20:45.630
they had nothing at all in their hands,

00:20:45.630 --> 00:20:49.549
while the Ansar were owners of the land and real estate.

00:20:49.549 --> 00:20:54.990
So the Ansar agreed with them to share the produce of their properties every year,

00:20:54.990 --> 00:20:57.980
sparing them the labor and the provision of maintenance.

00:20:57.980 --> 00:21:01.660
And his mother was Umm Anas, Umm Sulaym—

00:21:01.660 --> 00:21:04.859
who was also the mother of 'Abdullah ibn Abī Ṭalḥah—

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.

00:21:11.180 --> 00:21:16.539
The Prophet (peace be upon him) then gave them to Umm Ayman, his freedwoman,

00:21:16.539 --> 00:21:19.380
the mother of Usāmah ibn Zayd.

00:21:19.380 --> 00:21:20.819
In another narration:

00:21:20.819 --> 00:21:26.019
A man would assign date palms to the Prophet (peace be upon him)

00:21:26.019 --> 00:21:29.619
until he conquered Banu Qurayzah and Banu al-Naḍīr.

00:21:29.619 --> 00:21:32.339
And when the Prophet (peace be upon him)

00:21:32.339 --> 00:21:35.220
finished subduing the people of Khaybar

00:21:35.220 --> 00:21:37.460
and returned to Medina,

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,

00:21:44.019 --> 00:21:49.490
and the Prophet (peace be upon him) returned to his [Anas's] mother her date palms.

00:21:49.490 --> 00:21:51.009
In another narration:

00:21:51.009 --> 00:21:56.130
And my family instructed me to go to the Prophet (peace be upon him)

00:21:56.130 --> 00:21:59.970
to ask him for what they had given him, or a portion thereof.

00:21:59.970 --> 00:22:05.410
But the Prophet (peace be upon him) had already granted it to Umm Ayman,

00:22:05.410 --> 00:22:09.490
so Umm Ayman came and wrapped a cloth around my neck,

00:22:09.490 --> 00:22:10.769
saying:

00:22:10.769 --> 00:22:13.890
'No, by the One besides Whom there is no deity!

00:22:13.890 --> 00:22:17.730
He shall not give them to you, for he has already granted them to me!'

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."

00:22:24.700 --> 00:22:26.140
In another narration:

00:22:26.140 --> 00:22:29.380
"He gave her ten times as many."

00:22:29.380 --> 00:22:32.750
Commentary on the Hadith:

00:22:32.750 --> 00:22:34.910
"So the Ansar agreed with them to share":

00:22:34.910 --> 00:22:36.750
Meaning, they reached an agreement.

00:22:36.750 --> 00:22:39.470
"Sparing them the labor and the provision of maintenance":

00:22:39.470 --> 00:22:42.029
This falls under the chapter of sharecropping trees (*musāqāh*).

00:22:42.029 --> 00:22:44.829
*'Idhāq* is the plural of *'idhq*:

00:22:44.829 --> 00:22:46.430
Which means the date palm,

00:22:46.430 --> 00:22:49.710
and what is meant is that she granted him date palms.

00:22:49.710 --> 00:22:53.309
"The Prophet (peace be upon him) gave them":

00:22:53.309 --> 00:22:55.150
Meaning, he granted them as a gift.

00:22:55.150 --> 00:23:00.829
"And when the Prophet (peace be upon him) finished subduing the people of Khaybar":

00:23:00.829 --> 00:23:03.549
That is, when he concluded that battle.

00:23:03.549 --> 00:23:04.750
"And returned":

00:23:04.750 --> 00:23:06.430
Meaning, he came back.

00:23:06.430 --> 00:23:07.470
"Returned":

00:23:07.470 --> 00:23:08.990
That is, gave back.

00:23:08.990 --> 00:23:10.589
"Their *manā'iḥ*":

00:23:10.589 --> 00:23:11.869
The *manīḥah*:

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;

00:23:16.910 --> 00:23:18.670
this is its original linguistic sense,

00:23:18.670 --> 00:23:22.160
but it was later applied to any beneficial gift.

00:23:22.160 --> 00:23:24.480
"Which they had granted them":

00:23:24.480 --> 00:23:27.519
That is, which they had given to them.

00:23:27.519 --> 00:23:28.559
"His mother":

00:23:28.559 --> 00:23:30.319
That is, the mother of Anas.

00:23:30.319 --> 00:23:31.759
"In their place":

00:23:31.759 --> 00:23:33.599
Meaning, as compensation to her.

00:23:33.599 --> 00:23:36.559
"And he gave her ten times as many":

00:23:36.559 --> 00:23:38.000
"From his orchard":

00:23:38.000 --> 00:23:40.029
That is, from his garden.

00:23:40.029 --> 00:23:44.109
"A man would assign date palms to the Prophet (peace be upon him)":

00:23:44.109 --> 00:23:46.670
Meaning, as a temporary grant to be returned.

00:23:46.670 --> 00:23:49.230
"She wrapped the cloth around my neck":

00:23:49.230 --> 00:23:52.049
A figurative expression indicating her intense anger.

00:23:52.210 --> 00:23:56.000
Lessons Derived from the Hadith:

00:23:56.000 --> 00:23:58.000
It is inferred from the hadith:

00:23:58.000 --> 00:24:01.119
The recommendation to console and support one's brothers;

00:24:01.119 --> 00:24:03.279
and it shows the virtue of the Ansar,

00:24:03.279 --> 00:24:07.599
and their noble character, generous nature,

00:24:07.599 --> 00:24:10.269
and deep love for Islam and its people.

00:24:10.269 --> 00:24:13.950
It demonstrates that a *manīḥah* is a gift of usufruct,

00:24:13.950 --> 00:24:17.230
so it is permissible to reclaim it at any time.

00:24:17.230 --> 00:24:20.670
It also shows the permissibility of swearing an oath without being asked to do so.

00:24:20.670 --> 00:24:25.950
The hadith indicates that a *manīḥah* of date palms is not zakat,

00:24:25.950 --> 00:24:30.190
because the Prophet (peace be upon him) accepted it.

00:24:30.190 --> 00:24:33.390
It proves the permissibility of transferring a *manīḥah* to someone else

00:24:33.390 --> 00:24:36.029
after acquiring the right to its usufruct.

00:24:36.029 --> 00:24:39.069
It shows that when a *manīḥah* is no longer needed,

00:24:39.069 --> 00:24:41.549
it should be returned to its original owners.

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,

00:24:46.349 --> 00:24:49.390
and then wishes to return the original *manīḥah* to its owner

00:24:49.470 --> 00:24:52.190
because he no longer needs to accept such grants,

00:24:52.190 --> 00:24:57.519
he should compensate that poor person with something else.

00:24:57.519 --> 00:25:01.680
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both), who said:

00:25:01.680 --> 00:25:05.539
The Messenger of Allah (peace and blessings of Allah be upon him) said:

00:25:05.539 --> 00:25:07.460
"There are forty good deeds,

00:25:07.460 --> 00:25:10.339
the highest of which is granting a milk-giving goat;

00:25:10.339 --> 00:25:13.460
no person performs any one of them,

00:25:13.460 --> 00:25:17.220
hoping for its reward and believing in what was promised for it,

00:25:17.220 --> 00:25:21.299
except that Allah will admit him thereby into Paradise."

00:25:21.380 --> 00:25:24.769
Commentary on the Hadith:

00:25:24.769 --> 00:25:28.430
*Khaṣlah* means a quality or a branch of good deed.

00:25:28.430 --> 00:25:30.269
"The grant of a goat":

00:25:30.269 --> 00:25:33.789
An *'anz* is a female goat.

00:25:33.789 --> 00:25:35.789
"Hoping for its reward":

00:25:35.789 --> 00:25:38.109
Meaning, to attain its recompense.

00:25:38.109 --> 00:25:40.509
"And believing in what was promised for it":

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).

00:25:46.720 --> 00:25:50.210
Lessons Derived from the Hadith:

00:25:50.210 --> 00:25:52.210
It is inferred from the hadith:

00:25:52.210 --> 00:25:54.609
An exposition of the virtue of lending a milk-giving goat,

00:25:54.609 --> 00:25:57.410
and that milk suffices to fulfill basic needs.

00:25:57.410 --> 00:26:02.849
The hadith points out that sincerity is among the prerequisites for deeds to be accepted.

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).