Part of Sahih Al-Bukhari
· Lesson 8 of 113
Summary of Sahih Al-Bukhari | Episode (8) | Science book-2
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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Ifadah Center
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for Humanities Studies and Research
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presents
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The Abridged Sahih al-Bukhari
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Chapter: The Statement of the Prophet, peace and blessings of Allah be upon him:
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"How many a person conveyed to may understand better than the one who heard it."
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On the authority of Abu Bakrah, may Allah be pleased with him,
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from the Prophet, peace be upon him, who said:
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"Time has completed its cycle to the state it was in on the day Allah created the heavens and the earth.
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The year is twelve months,
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of which four are sacred:
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three are consecutive:
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Dhu al-Qa'dah,
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Dhu al-Hijjah,
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and al-Muharram,
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and Rajab of Mudar,
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which is between Jumada and Sha'ban."
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"What month is this?"
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We said,
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"Allah and His Messenger know best."
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He remained silent
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until we thought he would name it by a name other than its own.
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He said,
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"Is it not Dhu al-Hijjah?"
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We said, "Yes."
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He said,
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"What city is this?"
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We said,
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"Allah and His Messenger know best."
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He remained silent
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until we thought he would name it by a name other than its own.
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He said,
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"Is it not the Sacred City?"
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We said, "Yes."
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He said,
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"What day is this?"
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We said,
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"Allah and His Messenger know best."
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He remained silent
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until we thought he would name it by a name other than its own.
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He said,
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"Is it not the Day of Sacrifice?"
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We said, "Yes."
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He said,
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"Indeed, your blood, your wealth, and your honor are as sacred to you
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as the sanctity of this day of yours,
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in this city of yours,
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in this month of yours.
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You will meet your Lord,
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and He will ask you about your deeds.
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Beware, do not return after me as disbelievers,
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striking the necks of one another.
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Let those who are present convey to those who are absent,
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for perhaps some of those to whom it is conveyed
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will understand it better than some of those who heard it directly."
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Then he said,
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"Have I not conveyed?
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Have I not conveyed?"
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(He said this twice).
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Commentary on the hadith:
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Chapter: The Statement of the Prophet, peace be upon him:
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"How many a person conveyed to may understand better than the one who heard it."
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This chapter serves to highlight the permissibility of receiving knowledge from someone who is not a jurist (faqih),
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provided that one accurately retains what is being narrated.
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"Time has completed its cycle to the state it was in on the day Allah created the heavens and the earth."
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The Arabs used to postpone al-Muharram to Safar
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in order to fight during it,
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and they would do this every year,
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so al-Muharram would shift from one month to another,
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until they had placed it in every month of the year.
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When that year arrived in which the Prophet, peace be upon him, performed the Hajj,
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the month of al-Muharram returned to its original position as it was on the day Allah created the heavens and the earth.
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"Do not return after me as disbelievers,"
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meaning: deviating from the path of truth.
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"Striking the necks of one another,"
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meaning: you will become combatants, striking the necks of one another unjustly.
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"For perhaps some of those to whom it is conveyed will understand it better than some of those who heard it directly,"
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meaning: many a person to whom my words are conveyed
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will grasp and retain them better than one who heard them directly from me.
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First:
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The obligation to convey knowledge and clarify it.
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“And (remember) when Allah laid a charge on those who had received the Scripture (He said): Ye are to expound it to mankind and not to hide it. But they flung it behind their backs and bought thereby a little gain. Verily evil is that which they have gained thereby.” (3:187)
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Second:
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Emphasizing and intensifying the prohibition during sermons and exhortations by using the most eloquent means, repeating it once, twice, and thrice.
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Third:
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The sanctity of times and places is established by divine decree (tawqifiyyah).
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Fourth:
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Emphasizing the prohibition of violating wealth, blood, and honor, and warning against transgressing against them.
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Chapter: How the Prophet, peace be upon him, would take care of us with exhortation
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so that we would not become averse.
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On the authority of Ibn Mas'ud, who said:
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The Prophet, peace be upon him, would take care of us with exhortation on certain days, fearing that we might become bored.
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Commentary on the hadith:
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"Take care of us with exhortation,"
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meaning: he would look after us, observe the appropriate times for our exhortation, and seek out moments when we were most likely to be receptive.
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"Fearing boredom,"
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meaning: fearing that we would become weary.
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From the benefits of the hadith:
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First:
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Demonstrating his, peace be upon him, gentleness toward his Ummah.
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Second:
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Avoiding constant exhortation for fear of causing weariness.
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Third:
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Attending to people with exhortation during times of their energy and receptivity.
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On the authority of Anas ibn Malik,
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from the Prophet, peace be upon him, who said:
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"Make things easy and do not make them difficult,
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and give glad tidings and do not drive people away."
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Commentary on the hadith:
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"Make things easy and do not make them difficult,"
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emphasizes ease in all circumstances.
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"Give glad tidings," meaning: informing of good.
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"And do not drive people away,"
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meaning: do not turn people away from accepting the truth.
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From the benefits of the hadith:
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First:
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The command to facilitate,
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and to give glad tidings of Allah's grace and the vastness of His mercy.
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Second:
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The prohibition of harshness and driving people away.
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Third:
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Reprimanding for sins should be done with gentleness so that it may be accepted.
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Fourth:
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Guidance toward gradualism in teaching knowledge,
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so that the learner does not become averse.
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Chapter:
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Chapter:
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"If Allah intends good for someone, He grants him understanding of the religion."
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On the authority of Mu'awiyah, who said:
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The Messenger of Allah, peace be upon him, said:
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"If Allah intends good for someone,
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He grants him understanding of the religion.
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Allah is the Giver, and I am the Distributor.
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This Ummah will continue to be dominant over those who oppose them,
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until the command of Allah comes, and they are still dominant."
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Commentary on the hadith:
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"Grants him understanding,"
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meaning: He gives him comprehension.
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"Allah is the Giver, and I am the Distributor,"
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for wealth and the servants belong to Allah,
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and the Prophet, peace be upon him, is a distributor of His wealth among them by His permission.
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"The command of Allah comes,"
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meaning: the wind that will come and take the soul of every believer.
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From the benefits of the hadith:
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First:
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The superiority of the scholars over all other people,
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and the superiority of fiqh over all other sciences.
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Second:
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Islam will not be humiliated,
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even if its opponents are numerous.
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Chapter: Emulation in knowledge and wisdom.
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On the authority of 'Abdullah ibn Mas'ud, who said:
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The Prophet, peace be upon him, said:
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"There is no envy except in two cases:
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a man whom Allah has given wealth,
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and he is empowered to spend it in the cause of truth,
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and a man whom Allah has given wisdom,
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and he judges by it and teaches it."
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Commentary on the hadith:
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"No envy,"
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envy (hasad) is wishing for the removal of a blessing
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from the one who has been blessed.
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What is meant here is emulation (ghibtah),
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which is wishing to have the like of what another has
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without it being removed from him.
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"In two cases,"
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meaning: in two qualities.
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"Empowered,"
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indicates the subjugation of the self, which is naturally inclined toward stinginess.
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"Spend it in the cause of truth,"
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meaning: spending it in acts of obedience.
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"Wisdom,"
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meaning: the Qur'an.
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It is also said:
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Wisdom means everything that prevents ignorance
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and restrains from what is ugly.
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From the benefits of the hadith:
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First:
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Envy is forbidden and blameworthy,
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while the permissible form, which is emulation,
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is praiseworthy.
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Second:
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The wealthy person, if he fulfills the requirements of wealth
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and does with it what pleases Allah,
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is better than the poor person.
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Third:
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The permissibility of wishing for acts of obedience.
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Fourth:
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Incitement and encouragement to learn knowledge and give wealth in charity.
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Fifth:
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Whoever is given wisdom and judges by it and teaches it,
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has indeed been granted success (tawfiq),
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and he does not withhold what he has been given of His bounty.
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Chapter: What is mentioned regarding the journey of Musa, peace be upon him, across the sea to al-Khidr.
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On the authority of Sa'id ibn Jubayr, who said:
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I said to Ibn 'Abbas,
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"Nawf al-Bikali claims that Musa, the companion of al-Khidr,
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is not the Musa of the Children of Israel."
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Ibn 'Abbas said:
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"The enemy of Allah has lied."
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Ubayy ibn Ka'b narrated to me
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that he heard the Messenger of Allah (peace be upon him) say:
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"Moses stood up to deliver a sermon to the Children of Israel,
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and he was asked,
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'Who among the people is the most learned?'
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He replied,
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'I am.'
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Allah rebuked him for not attributing knowledge to Him,
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and Allah revealed to him:
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'I have a servant at the junction of the two seas
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who is more learned than you.'
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Moses asked,
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'My Lord, how can I reach him?'
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He said,
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'Take a fish with you,
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and place it in a basket.
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Wherever you lose the fish,
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he is there.'
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So he took a fish,
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placed it in a basket,
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and set out.
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He set out with his young attendant, Joshua ibn Nun.
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When they reached the rock,
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they laid their heads down and slept.
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The fish struggled in the basket,
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escaped from it, and fell into the sea.
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“And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.” (18:61)
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Allah held back the flow of water for the fish,
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so it became like an archway over it.
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When he awoke,
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his companion forgot to tell him about the fish.
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They traveled for the rest of their day
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and their night.
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When the next day came,
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Moses said to his attendant,
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'Bring us our morning meal;
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“And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.” (18:62)
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we have certainly suffered fatigue from this journey.'
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He said,
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Moses did not feel the fatigue
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until he had passed the place that Allah had commanded him to reach.
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His attendant said to him,
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“He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.” (18:63)
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'I forgot the fish.'
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“He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.” (18:63)
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“He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.” (18:63)
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He said,
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'The fish made its way [into the sea] as a tunnel,
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and it was a wonder to Moses and his attendant.'
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Moses said,
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“He said: This is that which we have been seeking. So they retraced their steps again.” (18:64)
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'So they retraced their steps, following their tracks.'
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He said,
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'They returned, following their own footsteps,
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until they reached the rock.
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There, they found a man covered with a garment.
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Moses greeted him,
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and Al-Khidr said,
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"And in your land, there is peace?"
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He said,
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"I am Moses."
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He said,
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"Moses of the Children of Israel?"
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He said, "Yes."
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"I have come to you so that you may teach me some of the guidance you have been taught."
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He said,
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"You will not be able to have patience with me."
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In another narration:
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"Is it not enough for you that the Torah is in your hand,
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and that revelation comes to you,
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O Moses?
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I possess a portion of Allah's knowledge that He taught me, which you do not know,
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and you possess a portion of Allah's knowledge that Allah taught you, which I do not know."
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Moses said,
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“He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.” (18:69)
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Al-Khidr said to him,
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“He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.” (18:70)
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They set out walking along the seashore.
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A ship passed by,
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and they asked them to take them aboard.
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They recognized Al-Khidr,
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so they took them aboard without a fare.
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When they boarded the ship,
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suddenly,
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Al-Khidr pulled out one of the ship's planks with an adze.
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Moses said to him,
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"These people took us aboard without a fare,
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yet you have targeted their ship and breached it to drown its people?"
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“So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.” (18:71)
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He said, "Did I not say that you would not be able to have patience with me?"
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“(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.” (18:73)
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He said,
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And the Messenger of Allah (peace be upon him) said,
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"The first [incident] from Moses was out of forgetfulness."
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He said,
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"A bird came and landed on the edge of the ship,
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and dipped its beak into the sea.
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Al-Khidr said to him,
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'My knowledge and your knowledge, compared to the knowledge of Allah,
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is only like what this bird has taken from this sea.'"
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Then they exited the ship.
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While they were walking along the shore,
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Al-Khidr saw a boy playing with other boys.
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Al-Khidr took his head in his hand,
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wrenched it off, and killed him.
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Moses said to him,
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“So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.” (18:74)
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“So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.” (18:74)
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“He said: Did I not tell thee that thou couldst not bear with me?” (18:75)
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He said,
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"This is more severe than the first."
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“(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.” (18:76)
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“(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.” (18:76)
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“So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.” (18:77)
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They refused to host them.
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“So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.” (18:77)
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He said, "Leaning."
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Al-Khidr stood up and straightened it with his hand.
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Moses said,
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"We came to these people, and they did not feed us nor host us."
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“So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.” (18:77)
17:31
“He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.” (18:78)
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[Up to] his saying: "That is the interpretation of that about which you could not have patience."
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The Messenger of Allah (peace be upon him) said,
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"We wish that Moses had been patient,
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so that Allah could have related more of their story to us."
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Commentary on the hadith:
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The companion of Al-Khidr was named as such because he sat on a barren patch of earth,
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and it sprouted and turned green around him.
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Allah rebuked him for not attributing knowledge to Him,
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meaning he should have said, "Allah knows best."
18:16
"At the junction of the two seas":
18:18
It is said they are the Sea of Jordan and the Red Sea.
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It is also said to be the Western Sea and the Strait of Gibraltar.
18:27
Others say something else.
18:29
"In a basket": a container, such as a woven bag or a hamper.
18:34
It holds fifteen sa's.
18:37
"Struggled": meaning it moved.
18:40
"A tunnel": meaning a path or a way.
18:44
"Flow of water": meaning the running of the water.
18:48
"The archway": intended to keep it trapped in a hollow circle.
18:54
The water did not close up, remaining like a hole in a house.
18:59
"Fatigue": meaning weariness.
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It is also said he became hungry,
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which led him to seek lunch, thereby remembering the forgotten fish.
19:10
"A wonder": it was one of the marvels.
19:14
Meaning the affair of the fish.
19:16
"We seek": meaning we desire.
19:20
"Retraced their steps": meaning he returned along the path they had taken.
19:24
Following the tracks.
19:26
"Covered": meaning veiled.
19:29
"And in your land, there is peace?"
19:32
Meaning, where does peace come from?
19:34
As if it were a land of disbelief,
19:37
or their greeting was something other than peace.
19:40
"Guidance":
19:42
Meaning if one hits upon the right way and path, he has been guided.
19:46
“He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.” (18:69)
19:53
This was a resolve on his part before the trial.
19:56
Resolve is one thing,
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and the presence of patience is another.
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“He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.” (18:70)
20:05
“He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.” (18:70)
20:08
Meaning, do not initiate questioning or objection,
20:12
until I am the one to inform you of its state
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at the time it is appropriate to inform you.
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He forbade him from questioning him,
20:21
and promised to make him understand the reality of the matter.
20:26
"Without a fare":
20:28
Meaning without payment.
20:30
"Suddenly":
20:32
Meaning the matter came to him unexpectedly, without anticipation.
20:36
"With an adze":
20:38
Meaning with an axe.
20:40
"Targeted":
20:41
Meaning intended.
20:42
"Breached it":
20:44
Meaning made a crack in it.
20:47
"A grave thing":
20:49
Meaning something great and very severe.
20:52
“(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.” (18:73)
20:55
Meaning do not impose hardship on me, nor abandon my company.
20:59
The first was out of forgetfulness,
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the middle was a condition,
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and the third was intentional.
21:06
"Edge of the ship":
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Meaning its side.
21:10
"Dipped its beak into the sea":
21:12
Meaning the amount the bird places its beak into the water
21:16
to drink or eat.
21:18
"Saw":
21:19
Meaning looked at.
21:22
"A boy":
21:23
A young child once weaned.
21:25
He is called a boy up to seven years old.
21:28
It is also said
21:29
he is a child until the age of puberty.
21:32
"A pure soul":
21:34
Meaning innocent, having committed no sin.
21:37
“So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.” (18:74)
21:40
Meaning you have committed a reprehensible act.
21:43
“(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.” (18:76)
21:46
Meaning after this time,
21:48
do not accompany me.
21:50
Meaning you are excused for leaving my company.
21:54
“(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.” (18:76)
21:57
Meaning you have been given an excuse by me and I have not fallen short.
22:01
"Asked its people for food":
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Meaning they asked them for hospitality.
22:05
They did not host them.
22:08
"Meaning it is collapsing":
22:11
Meaning it is about to fall.
22:13
"Straightened it":
22:15
Meaning Al-Khidr built it and restored it as new.
22:19
“He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.” (18:78)
22:22
Meaning you have brought this upon yourself.
22:26
There is no excuse left now,
22:28
nor any place for companionship.
22:31
From the benefits of the hadith:
22:36
First,
22:37
the encouragement to endure hardship in seeking knowledge,
22:41
because that which is sought after
22:43
is worth enduring hardship for.
22:45
Second:
22:47
Traveling by land and sea in pursuit of knowledge.
22:51
Third:
22:53
Carrying and preparing provisions for travel.
22:56
This does not contradict reliance upon Allah (tawakkul).
22:58
Fourth:
23:01
Increasing one's knowledge and intending to seek it.
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Recognizing the rights of those who possess additional knowledge.
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Fifth:
23:10
The permissibility of debating in matters of knowledge.
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Provided that each party seeks the truth without being obstinate.
23:17
Sixth:
23:19
Referring to scholars when disputes arise.
23:22
Seventh:
23:24
The necessity of humility in seeking knowledge and in all circumstances.
23:28
Eighth:
23:30
The necessity of proper conduct (adab) toward the scholar.
23:32
Refraining from asking questions when he forbids it for a valid reason.
23:37
Accepting his pardon and observing his boundaries.
23:41
Ninth:
23:43
There is no harm in a student of lower status serving a scholar or a person of virtue.
23:47
Fulfilling his needs for him.
23:49
This is not considered taking compensation for teaching knowledge and manners.
23:54
Rather, it is part of the chivalry of companions and good social conduct.
23:58
The evidence for this is the servant bringing them their lunch.
24:02
Tenth:
24:04
The hadith establishes the acceptance of a report from a single truthful narrator.
24:09
Eleventh:
24:11
It indicates that a scholar may be honored.
24:14
By having his needs fulfilled.
24:16
Or by being gifted something.
24:18
It is permissible for him to accept that.
24:21
Because Al-Khidr carried them without a fee.
24:24
This applies provided he did not solicit it.
24:27
Twelfth:
24:29
It is permissible for a scholar or a righteous person.
24:32
To criticize something belonging to another if he knows it is in the owner's best interest.
24:38
Thirteenth:
24:40
The hadith establishes the permissibility of asking for food and requesting help when in need.
24:45
And hiring someone for construction work.
24:47
And consuming the like of that.
24:49
Fourteenth:
24:51
It establishes judging by outward appearances in affairs.
24:54
Until the contrary becomes clear.
24:57
Fifteenth:
24:59
The legitimacy of condemning manifest evil and being firm in doing so.
25:03
And being stern with the perpetrator.
25:05
Based on his statement:
25:07
“So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.” (18:74)
25:10
Sixteenth:
25:12
The reprehensibility of mistreating a benefactor.
25:15
Based on his statement regarding the people of the ship when he damaged it:
25:19
"They carried us without a fare."
25:23
Seventeenth:
25:25
Denouncing the failure to reward Muslims for their kindness in certain matters.
25:30
Especially in times of need.
25:32
And that kindness should be shown to those who are deserving.
25:37
Based on his statement:
25:38
"We came to a people who did not host us."
25:42
“So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.” (18:77)
25:45
Eighteenth:
25:47
The hadith provides evidence for the principle that "Muslims are bound by their conditions."
25:55
Chapter: The statement of the Prophet (peace and blessings of Allah be upon him):
25:59
"O Allah, teach him the Book."
26:02
On the authority of Ibn 'Abbas (may Allah be pleased with them both), who said:
26:06
The Messenger of Allah (peace be upon him) drew me close and said:
26:11
"O Allah, teach him the Book."
26:15
In another narration:
26:16
"Teach him wisdom."
26:18
Commentary on the hadith:
26:22
"The Book" means the Qur'an.
26:25
"Wisdom" also refers to the Qur'an.
26:28
It is also intended to mean the Sunnah.
26:31
As in the saying of Allah the Exalted:
26:33
﴾And He teaches them the Book and wisdom.﴿
26:37
From the benefits of the hadith:
26:41
First:
26:43
Clarifying the virtue of Ibn 'Abbas (may Allah be pleased with them both).
26:47
And the blessing of the Prophet's (peace be upon him) supplication for him.
26:52
Second:
26:53
Raising children to learn the Qur'an, both its recitation and its Tafsir.
26:59
Chapter:
27:02
When is the hearing of a young child valid?
27:05
On the authority of 'Abdullah Ibn 'Abbas, who said:
27:10
I arrived riding a female donkey.
27:14
At that time, I had neared the age of puberty.
27:18
The Messenger of Allah (peace be upon him) was praying at Mina without a wall in front of him.
27:25
I passed in front of part of the row.
27:29
I let the donkey graze.
27:32
Then I entered the row.
27:34
He did not rebuke me for that.
27:37
Commentary on the hadith:
27:42
When is the hearing of a young child valid?
27:45
The "young child" is one who has not reached puberty.
27:48
"Atan":
27:49
Meaning a female donkey.
27:51
"Nahaztu": Meaning I approached and drew near.
27:55
"Al-ihtilam": Meaning puberty.
27:58
"Tarta'u": Meaning grazing.
28:01
From the benefits of the hadith:
28:05
First: The validity of a child's prayer.
28:09
Second:
28:11
The absence of a rebuke is evidence of permissibility.
28:14
On the condition that there are no impediments to rebuking.
28:18
And that there is knowledge of the action being observed.
28:21
On the authority of Mahmud Ibn Al-Rabi':
28:26
I remember from the Prophet (peace be upon him):
28:30
A mouthful of water he sprayed onto my face.
28:33
While I was five years old.
28:36
From a bucket.
28:37
In another narration:
28:39
From a well that was in their house.
28:42
Commentary on the hadith:
28:46
"A'qaltu": Meaning I remembered.
28:49
"Majja majjaha":
28:51
"Al-majj" is expelling water from the mouth with a puff.
28:56
It is said:
28:57
It is not considered "majj" unless it is sprayed at a distance.
29:01
"While I was five years old":
29:05
Meaning my age was five years.
29:07
It is specified by age.
29:09
Because it is the objective of the chapter.
29:12
From the benefits of the hadith:
29:16
First:
29:17
The kindness of the Prophet (peace be upon him) toward young children.
29:21
Second:
29:23
The permissibility of bringing young children to gatherings of knowledge.
29:26
Third:
29:28
Determining the age of valid hearing as five years.
29:31
If the child is capable of understanding.