Part of Sahih Al-Bukhari
· Lesson 92 of 113
Summary of Sahih Al-Bukhari | Episode (92) | Certificate book - 2
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially 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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Abridgment of Sahih al-Bukhari.
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Chapter: Testimony of One in Hiding.
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On the authority of 'Ikrimah:
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Rifa'ah divorced his wife,
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and in one narration,
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he made her divorce irrevocable,
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and in another narration,
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he divorced his wife three times.
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Then 'Abd al-Rahman ibn al-Zubayr al-Qurazi married her.
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'A'ishah said:
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She came wearing a green veil,
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and she complained to her,
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showing her a greenish bruise on her skin.
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When the Messenger of Allah (peace and blessings of Allah be upon him) arrived—
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and women naturally support one another—
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'A'ishah said:
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"I have never seen anything like what the believing women endure!
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Her skin is greener than her garment!"
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The narrator said:
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'Abd al-Rahman heard that she had gone to the Messenger of Allah (peace be upon him),
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so he came along with two sons of his from another wife.
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She said:
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"By Allah, I hold no fault against him,
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except that what he has is no more useful to me than this,"
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taking hold of the fringe of her garment.
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In another narration, she said:
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"He approached me only once,
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and he could not accomplish anything with me."
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In another narration:
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Abu Bakr was sitting with the Prophet (peace be upon him),
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and Khalid ibn Sa'id ibn al-'As was sitting at the door of the chamber waiting for permission to enter.
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So Khalid began calling out to Abu Bakr:
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"O Abu Bakr!
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Will you not restrain this woman from what she is proclaiming openly before the Messenger of Allah?"
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Yet the Messenger of Allah (peace be upon him) did nothing but smile.
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Then 'Abd al-Rahman said:
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"By Allah, she has lied, O Messenger of Allah!
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Indeed, I shake her thoroughly as one shakes tanned leather!
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But she is recalcitrant,
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wanting to return to Rifa'ah."
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Thereupon the Messenger of Allah (peace be upon him) said:
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"If that is the case,
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you are not lawful for him,
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or you are not suitable for him,
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until he tastes your sweetness."
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In another narration, he said:
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"Perhaps you wish to return to Rifa'ah?
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No,
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not until he tastes your sweetness and you taste his sweetness."
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The narrator said:
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The Prophet saw two sons with him,
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and he asked:
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"Are these your sons?"
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He replied, "Yes."
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The Prophet said:
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"Is this the one about whom you claim what you claim?
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For by Allah, they resemble him more closely than one crow resembles another!"
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Commentary on the Hadith:
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"The one in hiding" (al-mukhtabi)
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refers to one who hides while bearing witness or hearing testimony.
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"His wife"
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was named Tamimah bint Wahb.
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"She complained to her"
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signifies presenting a grievance.
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"And showed her a greenish bruise on her skin,"
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meaning she had been subjected to beating.
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"And women naturally support one another"
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is a comment made by 'Ikrimah.
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"I hold no fault against him"
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means: I do not accuse him of any moral failing,
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"except that what he has"
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is a euphemism for the male organ.
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"The fringe of her garment" (hudbah):
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The term hudb
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refers to the unloomed edge or tassel of cloth,
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and by this metaphor she intended
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to describe his erectile weakness during intimacy and intercourse.
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"I shake her thoroughly as one shakes tanned leather"
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means: I exert her vigorously and handle her firmly,
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just as hide is treated during tanning, washing, and scouring.
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"Recalcitrant" (nashiz):
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Marital discord and recalcitrance (nushuz)
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is a woman's unjustified refusal of intimacy to her husband.
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"She wants Rifa'ah"
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means she desires to return to her first husband.
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"If that is the case,"
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meaning: if she desires to return to her first husband,
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"until he tastes your sweetness":
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this is a euphemism for sexual intercourse,
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likening its pleasure to the delight and sweetness of honey.
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"Is this the one about whom you claim what you claim,"
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asserting that he cannot penetrate or consummate the marriage with you?
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"They resemble him more closely than one crow resembles another"
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is an emphatic confirmation of their paternity.
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Points of Benefit from the Hadith:
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Among the lessons derived from this hadith:
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It is common custom among women to listen to each other's grievances regarding their husbands.
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The hadith shows the permissibility of complaining to someone who can convey the matter to the ruler or judge.
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It illustrates that employing parables is more impactful and expressive in conveying meaning.
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It establishes the legitimacy of acting upon circumstantial evidence and indicators.
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For the Prophet (peace be upon him) deduced that—
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he deduced from the presence of the man's sons his physical capacity for intercourse,
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contrary to what his wife had claimed.
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It establishes that a woman divorced three times does not become lawful to her first husband merely by a new marriage contract,
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until the second husband consummates the marriage and has intercourse with her.
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The hadith indicates that the wife of an incapacitated man has no right of annulment
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as long as he retains the physical capacity for intercourse,
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even if his ability is weak.
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It affirms that a litigant may bring proofs and circumstantial evidence supporting his truthfulness to the judicial assembly.
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It demonstrates the permissibility of testifying about someone while listening from behind a door or screen,
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for Khalid (may Allah be pleased with him) heard the woman's words from behind the door
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and then denounced her speech in the presence of the Prophet (peace be upon him).
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It shows that proper decorum entails
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using euphemisms for matters deemed unseemly to mention explicitly.
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It demonstrates the prescription of seeking permission before entering upon a ruler or judge.
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It shows the reprehensibility of raising one's voice with vulgarity in judicial assemblies.
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It establishes the prescription of enjoining good and forbidding evil.
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The hadith proves that people are not granted claims based solely on assertion until clear proof is established.
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Chapter: The Upright Witnesses.
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On the authority of 'Umar ibn al-Khattab (may Allah be pleased with him), who said:
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"People used to be judged by divine revelation during the lifetime of the Messenger of Allah (peace be upon him),
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but revelation has now ceased.
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Now we judge you only by what is manifest to us of your deeds.
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Whoever displays good before us, we grant him safety and draw him near,
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and we have no concern with his inner secrets;
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Allah will reckon him for his inner secrets.
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But whoever displays evil before us, we do not grant him safety nor do we believe him,
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even if he claims that his inner intention is good."
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Commentary on the Hadith:
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"Judged" means sentences were passed upon them.
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"We grant him safety" means we secure him from punishment.
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"And draw him near" means we honor and respect him.
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"And we have no concern with his inner secrets":
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An inner secret (sarirah) refers to hidden matters
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and whatever a person conceals within himself.
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Points of Benefit from the Hadith:
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Among the lessons derived from this hadith:
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Whoever manifests apparent righteousness
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and exhibits no grounds for suspicion
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is an upright person whose testimony must be accepted.
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It establishes that people are to be judged by their outward conduct,
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while Allah Almighty oversees the hidden intentions.
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The hadith indicates caution against those who outwardly display evil.
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It confirms the cessation of divine revelation upon the death of the Prophet (peace be upon him).
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It guides toward appointing trustworthy, upright individuals to public offices.
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Chapter: Testimony Regarding Lineage, Widespread Fosterage, and Ancient Deaths.
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On the authority of 'Urwah ibn al-Zubayr:
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'A'ishah (may Allah be pleased with her) said:
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Aflah, the brother of Abu al-Qu'ays, asked permission to enter upon me
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after the verse of the veil was revealed.
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I said, "I will not grant him permission
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until I consult the Prophet (peace be upon him) regarding him,
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for his brother Abu al-Qu'ays was not the one who breastfed me;
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rather, the wife of Abu al-Qu'ays breastfed me."
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In another narration:
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He said, "Do you veil yourself from me when I am your uncle?"
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I said, "How can that be?"
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He replied, "My brother's wife breastfed you with my brother's milk."
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Then the Prophet (peace be upon him) came in to see me,
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and I said to him, "O Messenger of Allah!
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Aflah, the brother of Abu al-Qu'ays, asked permission to enter,
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but I refused to grant him permission until I consulted you."
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The Prophet (peace be upon him) said:
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"What prevented you from granting permission to your uncle?"
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I said, "O Messenger of Allah,
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the man himself did not breastfeed me;
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rather, the wife of Abu al-Qu'ays breastfed me."
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In another narration, he said:
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"Aflah spoke the truth.
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Grant him permission, for he is indeed your uncle."
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In another narration:
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"He is your uncle, so let him enter upon you;
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may your right hand prosper!"
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'Urwah said:
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Because of that, 'A'ishah used to say:
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"Consider forbidden through fosterage whatever you consider forbidden through blood lineage."
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In another narration:
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"Fosterage makes unlawful whatever birth makes unlawful."
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Commentary on the Hadith:
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"Widespread" (al-mustafid)
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means widely known and well-attested among the people.
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"Asked permission"
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means he requested leave to enter.
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"I will not grant him permission"
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means: to enter upon me,
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"until I consult the Prophet (peace be upon him) regarding him,"
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meaning until I ask the Prophet (peace be upon him)
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concerning the legal ruling on this matter.
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"He was not the one who breastfed me,"
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meaning: his wife was not the one who breastfed me.
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"So I refused"
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means: I refrained from admitting him.
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"What prevented you from granting permission?"
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means: what was the reason for your refusal?
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"For he is your uncle,"
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meaning through fosterage.
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"May your right hand be covered with dust!"
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That is: may you become impoverished and attain no good,
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though it is an idiomatic expression not intended literally;
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it may even be used for praise.
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"Regard as prohibited through fosterage whatever you regard as prohibited through lineage."
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The meaning is
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that there is a foster mother,
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a foster sister,
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a foster daughter,
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a foster paternal aunt,
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a foster maternal aunt,
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a foster niece through a brother,
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and a foster niece through a sister.
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Among the lessons of the hadith:
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It is derived from the hadith that
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a woman is not permitted to allow a non-mahram man to enter upon her,
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and she is obligated to observe hijab before him.
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It also demonstrates the prescription of seeking permission to enter,
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even for a mahram,
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because the woman might be in a state in which it is unlawful for a mahram to see her.
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It also shows the obligation of taking precaution in matters wavering between prohibition and permissibility,
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until the matter becomes clear.
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It also establishes the permissibility of seclusion with a mahram through fosterage.
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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 regarding the daughter of Hamzah:
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"She is not lawful for me;
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what is made unlawful by fosterage is what is made unlawful by lineage,
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and she is the daughter of my foster brother."
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Commentary on the hadith:
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"She is not lawful for me,"
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meaning it is not permissible for me to marry her.
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"What is made unlawful by fosterage is what is made unlawful by lineage,"
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meaning that fosterage applies generally in prohibiting marriage between the nursing woman
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and her blood relatives to the nursling, just like lineage.
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Among the lessons of the hadith:
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It is derived from the hadith
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that the status of a paternal uncle as a mahram through fosterage is established.
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It also confirms the establishment of mahram status through the husband's milk.
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On the authority of Aisha (may Allah be pleased with her), wife of the Prophet (peace and blessings of Allah be upon him),
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that the Messenger of Allah (peace be upon him) was with her
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when she heard the voice of a man asking permission to enter Hafsah's house.
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She said: "O Messenger of Allah,
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here is a man asking permission to enter your house."
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She said: The Messenger of Allah (peace be upon him) said:
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"I think he is so-and-so," referring to Hafsah's foster paternal uncle.
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"If so-and-so were alive, referring to her foster paternal uncle,
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he would enter upon me."
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The Messenger of Allah (peace be upon him) said:
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"Yes, fosterage makes unlawful what birth makes unlawful."
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Commentary on the hadith:
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"Asking permission," meaning seeking entry.
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"I think he is so-and-so,"
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meaning I presume him to be so-and-so.
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"Indeed, fosterage makes unlawful what birth makes unlawful."
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The intended meaning is: what is made unlawful by fosterage is what is made unlawful by lineage.
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Among the lessons of the hadith:
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It is derived from the hadith
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that the status of a paternal uncle as a mahram through fosterage is established.
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It also confirms the establishment of mahram status through the husband's milk.
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It also shows that a woman is not permitted to allow a non-mahram man to enter upon her,
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and she is obligated to observe hijab before him.
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It also demonstrates the prescription of seeking permission to enter, even for a mahram,
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because the woman might be in a state in which it is unlawful for a mahram to see her.
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On the authority of Aisha (may Allah be pleased with her), who said:
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The Prophet (peace be upon him) entered upon me while a man was with me,
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and he said: "O Aisha, who is this?"
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In one narration:
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His face seemed to change color,
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as though he disliked that.
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I said: "He is my foster brother."
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He said: "O Aisha,
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consider who your brothers are,
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for fosterage is only valid when it satisfies hunger."
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Commentary on the hadith:
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"Consider" comes from reflection, meaning thinking carefully and contemplating.
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"From hunger" means stemming from infancy's hunger,
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and the meaning is that the fosterage that establishes mahram status
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is that which occurs during early childhood,
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when the nursling is an infant whose hunger is satisfied by milk.
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It is derived from the hadith
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that it is obligatory to take precaution in matters wavering between prohibition and permissibility.
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It also establishes the permissibility of seclusion with a mahram through fosterage.
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Chapter: The Testimony of the Slanderer, the Thief, and the Fornicator.
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On the authority of Urwah ibn al-Zubayr,
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that a woman committed theft during the lifetime of the Messenger of Allah (peace be upon him),
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during the Conquest expedition,
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so her people turned in distress to Usamah ibn Zayd, seeking his intercession.
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In one narration,
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on the authority of Aisha (may Allah be pleased with her):
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The Quraysh were deeply troubled by the case of the Makhzumi woman who had stolen,
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so they said:
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"Who will speak to the Messenger of Allah (peace be upon him)?"
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And: "Who would dare do so
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except Usamah ibn Zayd,
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the beloved of the Messenger of Allah (peace be upon him)?"
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Urwah said:
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When Usamah spoke to him regarding her,
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the face of the Messenger of Allah (peace be upon him) changed color,
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and he said:
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"Do you speak to me—"
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in one narration:
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"Do you intercede
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concerning one of the prescribed legal penalties of Allah?"
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Usamah said:
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"Ask forgiveness for me, O Messenger of Allah."
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When evening came,
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the Messenger of Allah stood up to deliver a sermon;
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he praised Allah as He deserves to be praised,
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and then said:
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"To proceed:
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The people before you were destroyed only because—"
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in one narration:
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"The people only went astray—"
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in another narration:
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"The Children of Israel [were destroyed] because—"
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"if a noble person among them stole, they let him go,
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but if a weak person among them stole,
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they carried out the prescribed legal penalty upon him.
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In one narration:
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"they would enforce the prescribed legal penalty upon the lowly person.
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By Him in Whose Hand is the soul of Muhammad,
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in one narration:
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"By Allah,
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if Fatimah bint Muhammad were to steal,
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I would cut off her hand."
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Then the Messenger of Allah (peace be upon him) gave orders
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concerning that woman,
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and her hand was severed.
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Her repentance was sincere thereafter,
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and she got married.
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Aisha said:
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"She used to come to me after that,
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and I would convey her needs to the Messenger of Allah (peace be upon him)."
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Commentary on the hadith:
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"The slanderer" (al-qadhif)
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is the one who falsely accuses someone of unlawful intercourse.
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"The woman"
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was named Fatimah bint al-Aswad (may Allah be pleased with her).
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"During the era,"
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meaning during the lifetime.
17:39
"Her people turned in distress to Usamah,"
17:41
meaning they sought refuge with him.
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"Seeking his intercession,"
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meaning to commute the punishment or obtain a pardon.
17:48
"The face of the Messenger of Allah (peace be upon him) changed color,"
17:52
meaning its expression altered.
17:54
"Concerning a hadd":
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a hadd is a legally quantified penalty in Islamic law,
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and what is meant here is the penalty for theft.
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"Deeply troubled them,"
18:03
meaning her affair grieved and distressed them.
18:07
"Dares,"
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meaning has the boldness.
18:10
"The evening" (al-ashiyy)
18:11
is the period from midday until sunset.
18:14
"As He deserves,"
18:16
meaning with the praise and extolment He rightfully merits.
18:19
"The people before you were destroyed only because,"
18:22
meaning earlier nations,
18:24
specifically referring to the Children of Israel.
18:27
"They let him go,"
18:28
meaning they did not enforce the prescribed penalty upon him.
18:31
Among the lessons of the hadith:
18:35
It is derived from the hadith
18:37
that a woman is treated like a man regarding the ruling on theft.
18:40
It also shows that the testimony of a repentant thief is not rejected if their repentance is sincere.
18:46
It indicates the permissibility of intercession in cases where no fixed legal penalty is involved,
18:50
where no human right is violated,
18:53
and where only discretionary punishment (ta'zir) applies.
18:55
The hadith also contains a manifest virtue of Usamah ibn Zayd (may Allah be pleased with him and his father).
19:01
It also clarifies that repentance wipes away whatever came before it.
19:08
Chapter: One Should Not Bear Witness to an Unjust Testimony Even If Called to Testify.
19:13
On the authority of Imran ibn Husayn (may Allah be pleased with him and his father), who said:
19:18
The Prophet (peace and blessings of Allah be upon him) said:
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"The best of you are my generation,
19:23
then those who follow them."
19:28
Imran said:
19:29
"I do not know
19:31
whether the Prophet (peace be upon him) mentioned two generations after his, or three."
19:36
The Prophet (peace be upon him) said:
19:39
"Indeed, after you there will be a people who will betray trust and not be trusted,
19:44
who will bear witness without being asked to testify,
19:47
who will make vows and not fulfill them,
19:49
and obesity will become prevalent among them."
19:52
Commentary on the hadith:
19:56
"Unjust" (jawr) means oppressive and wrongful.
19:58
"The best of you," meaning the most virtuous of you.
20:01
"My generation" (qarni):
20:02
a generation (qarn)
20:03
refers to the people living during the same period of time.
20:06
"Those who follow them,"
20:07
meaning those who come after them.
20:09
"Who betray trust and are not trusted,"
20:12
meaning people do not place confidence in them
20:14
because their treachery is so blatant
20:17
that people no longer rely on them.
20:20
"and they will bear witness without being asked to testify,"
20:23
meaning they give testimony without being requested to do so;
20:27
"they will make vows,"
20:28
meaning they obligate themselves to perform an act of obedience that was not originally obligatory upon them,
20:34
"and will not fulfill them,"
20:36
meaning they fail to fulfill their vows;
20:37
"and obesity [will appear among them],"
20:38
meaning they will indulge in and love excess in food and drink.
20:44
Among the benefits derived from the hadith:
20:47
It is derived from the hadith
20:50
that it clarifies the virtue of the early generations;
20:53
and it indicates the prohibition of betrayal;
20:55
and it provides guidance on fulfilling trusts;
20:58
and it establishes the obligation of fulfilling vows;
21:01
and it underscores giving testimony in the manner required by the Shariah.
21:06
On the authority of 'Abdullah [Ibn Mas'ud], may Allah be pleased with him,
21:10
from the Prophet (peace and blessings of Allah be upon him), who said:
21:14
"The best of people are my generation,
21:16
then those who follow them,
21:18
then those who follow them.
21:21
Then there will come people whose testimony precedes their oath,
21:25
and whose oath precedes their testimony."
21:28
Commentary on the hadith:
21:32
"whose testimony precedes their oath" —
21:35
the meaning
21:36
is the censure of whoever hastens to swear an oath alongside his testimony.
21:40
Among the benefits of the hadith:
21:43
It is derived from the hadith
21:46
that it guides toward safeguarding oaths;
21:49
and it emphasizes exercising caution regarding testimonies;
21:52
and the hadith contains an indication censuring false testimony.
21:56
Chapter: What Has Been Said Concerning False Testimony.
22:02
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:
22:06
The Messenger of Allah (peace be upon him) mentioned the major sins,
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or he was asked about the major sins,
22:13
and he said:
22:14
"Associating partners with Allah,
22:16
taking a life,
22:17
and disobedience to parents."
22:20
Then he said:
22:21
"Shall I not inform you of the greatest of major sins?"
22:25
He said:
22:26
"False speech,"
22:27
or he said:
22:28
"Giving false testimony."
22:30
Commentary on the hadith:
22:34
"The major sins" (al-kaba'ir) —
22:36
a major sin is every sin concluding with a curse, wrath, or the punishment of the Fire.
22:41
"Associating partners with Allah" (shirk):
22:43
that a created being is worshipped as Allah is worshipped,
22:46
or venerated as Allah is venerated,
22:49
or that any of the exclusive attributes of Lordship or Divinity is directed toward it.
22:54
"Taking a life,"
22:56
meaning unjustly.
22:58
"Disobedience to parents,"
23:00
meaning inflicting harm upon them through word or deed.
23:04
"Shall I not inform you?"
23:07
meaning: Shall I not tell you?
23:09
"Al-Zoor"
23:11
means falsehood and lying.
23:12
Among the benefits of the hadith:
23:15
It is derived from the hadith that sins have descending levels of severity,
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some being graver than others;
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and it highlights the virtue of Tawhid and sincerity in worship to Allah alone,
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without any partner.
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On the authority of Abu Bakrah (may Allah be pleased with him), who said:
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The Messenger of Allah (peace be upon him) said:
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"Shall I not inform you of the greatest of major sins?"
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In one narration: repeating it three times.
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We said: "Yes indeed, O Messenger of Allah!"
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He said:
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"Associating partners with Allah,
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and disobedience to parents."
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He had been reclining, but he sat up and said:
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"Beware of false speech and giving false testimony!
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Beware of false speech and giving false testimony!"
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And he kept repeating it until I said to myself, "He will not stop,"
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and in one narration: "until we said: 'Would that he had stopped.'"
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Commentary on the hadith:
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"And he kept repeating it,"
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meaning he reiterated his statement.
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"False speech,"
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meaning uttering falsehood.
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Among the benefits of the hadith:
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It is derived from the hadith
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that it was the Prophet's (peace be upon him) regular practice
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to repeat his words three times so that he would be properly understood;
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and it underscores the immense right of parents.
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Chapter: Testimony of a Blind Person, His Commands,
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His Marriage, His Conducting Marriages,
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His Commercial Transactions, His Acceptance for Calling the Adhan and Other Roles,
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and What Is Recognized by Voices.
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On the authority of 'A'ishah (may Allah be pleased with her), who said:
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The Prophet (peace be upon him) heard
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a man reciting in the mosque,
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so he said: "May Allah have mercy on him!
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He has reminded me of such-and-such verses
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that I had dropped from such-and-such surah,"
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and in one narration: "that I was made to forget."
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Commentary on the hadith:
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"A man" — it is likely to have been 'Abbad ibn Bishr
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(may Allah be pleased with him). "I had dropped them,"
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meaning: I had forgotten them. Among the benefits
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of the hadith: it is derived from the hadith
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that it is permissible to raise one's voice in the mosque
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with recitation during the night; and it contains the supplication
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for someone through whom good has reached a person,
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even if that person did not intend it specifically;
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and it shows the permissibility of forgetfulness occurring to the Prophet
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(peace be upon him) regarding that which had already been established.
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Chapter: If a Person Praises Another, It Is Sufficient for Him.
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On the authority of Abu Bakrah, who said:
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A man praised another man in the presence of the Prophet
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(peace be upon him),
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so he said: "Woe to you!" — in one narration:
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"Woe to you! You have cut your companion's neck!
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You have cut your companion's neck!" —
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in another narration: "your brother's" —
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repeating it several times, then he said:
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"Whoever among you must praise his brother inevitably,
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let him say: 'I consider so-and-so to be such,
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and Allah is his reckoner,
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and I do not sanctify anyone before Allah;
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I consider him to be such-and-such,'
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if he truly knows that about him."
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Commentary on the hadith:
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"A man praised another man" —
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it is possible that the one praising
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and the one being praised
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was Dhu al-Bijadayn.
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"Waylaka" (Woe to you): a term said
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to someone who has fallen into a deserved peril.
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"You have cut your companion's neck,"
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meaning: you have ruined him. "Inevitably,"
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meaning: if it must be done. "I consider
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so-and-so," meaning: I think of him as such.
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"And Allah is his reckoner," meaning He is sufficient for him,
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and Allah will hold him accountable for his deeds.
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"And I do not sanctify anyone before Allah,"
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meaning: I do not definitively attest before Allah regarding anyone's ultimate outcome,
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whether in goodness or otherwise,
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for that is concealed from us.
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"Wayhaka": a word of pity said
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to one who falls into a hardship or peril without deserving it.
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The hadith indicates the permissibility of commending a person
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without exaggeration in praise;
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and it shows the dislike of excess in all matters;
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and it indicates that none knows the unseen except Allah, the Mighty and Majestic.
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Chapter: What Is Disliked Regarding Excessive Praise,
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and That One Should Say What He Knows.
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On the authority of Abu Musa (may Allah be pleased with him), who said:
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The Prophet (peace be upon him) heard
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a man praising another man
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and exaggerating in his praise, so he said: "You have ruined,
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or you have broken, the back of the man!"
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Commentary on the hadith:
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"And exaggerating in his praise" —
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meaning he went to extremes and exceeded the proper limit in praising him.
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Among the benefits of the hadith:
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It is derived from the hadith
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that it guides against being a cause
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for corrupting people through speech or action.
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Chapter: The Puberty of Children and Their Testimonies.
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On the authority of Ibn 'Umar (may Allah be pleased with them both),
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that the Prophet (peace be upon him)
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inspected him on the day of Uhud
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when he was fourteen years old,
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and he did not permit him to fight;
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but he inspected him on the day of al-Khandaq (the Trench)
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when he was fifteen years old,
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and he permitted him.
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Commentary on the hadith:
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"And he did not permit him" —
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the meaning is that he did not accept for him to go out to fight due to his young age.
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Among the benefits of the hadith:
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It is derived from the hadith
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that whoever completes fifteen years of age
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is subject to the legal rulings of adults even if he has not had wet dreams;
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and it permits the ruler to inspect
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those going out with him to fight before battle commences,
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so whoever he finds qualified, he permits him;
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and it allows the ruler to permit those youths who possess strength and courage,
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for an adolescent may sometimes be stronger than an adult.