Part of Sahih Al-Bukhari
· Lesson 89 of 113
Summary of Sahih Al-Bukhari | Episode (89) | A continuation of the book on emancipation, then the book on the gift and its virtues
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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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An Abridgment of Sahih al-Bukhari.
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Chapter: Concerning Whomever Among the Arabs Owns Slaves,
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And Gifts, Sells,
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Cohabits with, Ransoms,
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Or Takes Their Offspring as Captives.
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On the authority of Ibn 'Awn, who said:
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I wrote to Nafi',
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and he wrote back to me
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that the Prophet (peace and blessings of Allah be upon him)
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raided Banu al-Mustaliq
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while they were heedless,
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and their livestock was being watered at the water source.
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He killed their fighting men,
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captured their offspring,
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and on that day gained Juwayriyah.
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This was narrated to me by 'Abdullah ibn 'Umar,
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who was in that army.
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Commentary on the Hadith:
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"Raided" (aghara)
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means: he attacked his enemy and took spoils from them.
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Banu al-Mustaliq
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were a clan of the Khuza'ah tribe.
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"Heedless" (gharun)
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means: completely unaware;
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that is, he took them by surprise and unawares.
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"Their fighting men" (muqatilatahum)
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refers to the combatants,
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meaning the mature males capable of fighting.
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Among the benefits of the hadith:
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The apparent meaning of the hadith
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indicates the permissibility of fighting disbelievers without a prior summons,
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and it demonstrates the permissibility of taking the enemy by surprise in war.
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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I have never ceased to love Banu Tamim since three things
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I heard from the Messenger of Allah (peace and blessings of Allah be upon him)
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saying about them;
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I heard him say:
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"They will be the sternest of my Ummah against the Dajjal."
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He said:
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And when their zakat arrived,
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the Messenger of Allah (peace be upon him) said:
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"This is the zakat of our people."
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A captive woman from them was in the possession of 'A'ishah,
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and he said:
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"Manumit her,
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for she is of the descendants of Isma'il."
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Commentary on the Hadith:
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Banu Tamim
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are a major tribe belonging to Mudar.
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"Since three things"
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means: from the moment I heard these three virtues.
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"The Dajjal"
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is the False Messiah (al-Masih ad-Dajjal).
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"Their sadaqat"
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means: their zakat.
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"The zakat of our people":
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he attributed them to himself
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because their lineage meets with his (peace and blessings of Allah be upon him)
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in Ilyas ibn Mudar.
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"A captive woman from them"
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means: from Banu Tamim
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"in the possession of 'A'ishah"
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means: owned by 'A'ishah (may Allah be pleased with her).
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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 is encouraged to offer the best in manumission and charity.
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In the hadith is an immense virtue of Banu Tamim.
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It also contains foretelling about the Dajjal,
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as well as guiding one's family to noble matters.
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Chapter: When a Slave Worships His Lord Well and Is Sincere to His Master.
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On the authority of Ibn 'Umar (may Allah be pleased with them both),
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that the Messenger of Allah (peace and blessings of Allah be upon him) said:
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"When a slave acts sincerely toward his master
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and excels in worshipping his Lord,
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he will have his reward twice over."
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Commentary on the Hadith:
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"Acts sincerely toward his master"
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means: he is genuinely loyal and dutiful to him.
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"Excels in worshipping his Lord":
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excellence in worship is through sincerity and adhering to the Sunnah.
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Among the benefits of the hadith:
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The hadith guides toward giving every rightful person their due right.
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It also contains an encouragement for the slave to act sincerely toward his master,
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because he is a guardian over his master's wealth
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and is accountable for what has been placed in his care.
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It also highlights excelling in worship through sincerity and adherence to the Sunnah.
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
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"The righteous enslaved servant receives a twofold reward.
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By the One in Whose Hand is my soul,
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were it not for jihad in the cause of Allah,
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Hajj, and devotion to my mother,
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I would have loved to die as a slave."
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Commentary on the Hadith:
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"The righteous enslaved servant":
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that is, in worshipping his Lord and acting sincerely toward his master.
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"By the One in Whose Hand is my soul"
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is from the speech of Abu Hurayrah (may Allah be pleased with him).
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"And devotion to my mother":
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the name of Abu Hurayrah's mother
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was Umaymah, in the diminutive form;
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it is also said to be Maymunah,
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and she was one of the female Companions whose Islam was established.
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"Mamluk" means a slave.
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Among the benefits of the hadith:
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In the hadith is an indication that an enslaved person
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is not obligated to perform jihad,
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unless it becomes an individual obligation.
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It also demonstrates the permissibility of swearing an oath without being asked to do so.
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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The Prophet (peace and blessings of Allah be upon him) said:
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"How excellent is the state of one of them
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who worships his Lord well
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and acts sincerely toward his master!"
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Commentary on the Hadith:
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"Worships his Lord well":
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excellence in worship is through sincerity and following the Sunnah.
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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 one who fulfills all rights is commended.
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It also highlights the virtue of a slave acting sincerely toward his master.
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Chapter: Disapproval of Overbearing Conduct Toward Slaves,
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And Saying:
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"My Male Slave" or "My Female Slave."
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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who narrated from the Prophet (peace and blessings of Allah be upon him)
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that he said:
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"None of you should say:
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'Feed your lord,'
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'Help your lord perform ablution,'
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or 'Give drink to your lord.'
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Rather, let him say:
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'My master' or 'my patron.'
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And none of you should say:
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'My male slave' or 'my female slave';
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rather, let him say:
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'My young lad,' 'my young maid,' or 'my boy.'"
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Commentary on the Hadith:
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"Feed" is an imperative verb derived from feeding.
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"Your lord":
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"al-rabb" denotes the owner and master.
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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 overbearing conduct toward slaves is disliked.
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It also conveys the dislike of using the term "rabb" (lord) for a human master,
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since man is a created servant who is required
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to dedicate pure monotheism to his Creator,
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so it is disliked for him to rival Him in this designation.
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It also indicates the obligation of venerating Allah, the Exalted and Majestic,
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and declaring His transcendence.
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It also conveys the prohibition of words that lead to unlawful connotations.
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Chapter: When One's Servant Brings Him His Food.
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On the authority of Abu Hurayrah,
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from the Prophet (peace and blessings of Allah be upon him),
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who said:
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"When the servant of one of you brings him his food,
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then if he does not seat him with him,
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let him give him a morsel or two morsels,
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or a bite or two bites,
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for he has taken upon himself its heat and preparation."
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Commentary on the Hadith:
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"If he does not seat him with him"
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means: at his dining table.
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"Let him give him"
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means: let him hand over to him
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"a morsel,"
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meaning a small portion of the food that was prepared.
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"He has taken upon himself its heat and preparation"
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means: he undertook its preparation
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and was exposed to the heat and hardship of cooking it.
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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 noble manners are strongly encouraged.
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It also shows the recommendation of sharing food,
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especially with the person who prepared and carried it,
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because he bore its heat and smoke,
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his soul longed for it, and he smelled its aroma.
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Chapter: When Striking a Slave,
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One Must Avoid the Face.
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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from the Prophet (peace and blessings of Allah be upon him), who said:
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"When one of you fights,
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let him avoid the face."
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Commentary on the Hadith:
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"Fights" means strikes.
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"Let him avoid the face"
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means: let him beware of striking the face.
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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 avoiding striking the face in disciplinary measures, chastisement, and prescribed legal punishments applies a fortiori.
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It also indicates the legitimacy of disciplining a servant and the like.
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The Book of Gifts, Their Virtue, and Encouragement Toward Them.
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"Gift" (al-hibah) means transferring ownership without compensation,
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and "encouragement" (at-tahrid) means urging.
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Chapter on Gifts, Their Merit, and Encouragement Towards Giving Them
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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from the Prophet (peace and blessings of Allah be upon him), who said:
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"O Muslim women,
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let no female neighbor look down upon a gift from her neighbor,
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even if it is merely the trotter of a sheep."
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Commentary on the Hadith:
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"Let her not look down upon," meaning: do not belittle it or deem it insignificant.
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"Trotter" refers to the bone that carries very little meat.
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Key Benefits of the Hadith:
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Derived from this hadith is:
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Encouragement to exchange gifts, even if modest in value,
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because of how it fosters affection and removes rancor.
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It also emphasizes avoiding extravagance or burdening oneself in gift-giving.
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It furthermore provides guidance on maintaining good neighborly relations.
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On the authority of 'A'ishah (may Allah be pleased with her),
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that she said to 'Urwah,
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"O my nephew,
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we used to sight the crescent moon, then the next crescent moon,
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three crescents across two full months,
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without a single fire ever being kindled in the homes of the Messenger of Allah (peace be upon him)."
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I said, "O maternal aunt,
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on what did you sustain yourselves?"
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She replied, "The two black staples:
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dates and water;
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though in another narration: 'unless we were gifted some modest meat.'
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Except that the Messenger of Allah (peace be upon him) had neighbors among the Ansar
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who owned milch animals,
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and they would send the Messenger of Allah some of their milk."
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Commentary on the Hadith:
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"Three crescents across two full months":
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this is counted by sighting the crescent at the start of the first month,
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then sighting it at the start of the second month,
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and then sighting it at the start of the third month.
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Thus, three crescents were truly sighted,
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though the total duration elapsed was sixty days.
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"Without a single fire ever being kindled"
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is a metonymy for not cooking any food.
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"On what did you sustain yourselves?"
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Meaning: what was your sustenance and nourishment?
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"Milch animals" (*mana'ih*):
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a *manihah*
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is a she-camel or a ewe
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that a man lends to another to milk and then return.
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"They would send" (*yamnahun*),
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meaning: they would give.
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Key Benefits of the Hadith:
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Derived from this hadith is:
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An illustration of the Prophet's asceticism (*zuhd*) regarding worldly life,
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his contentment with mere bare subsistence,
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and his preference for the Hereafter over this world.
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The hadith also serves as proof for those who deem poverty preferable to wealth.
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It illustrates the virtue of lending milch animals (*al-manihah*).
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It provides guidance on caring for one's neighbors
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and checking upon their welfare.
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Chapter on Modest Gifts
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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from the Prophet (peace and blessings of Allah be upon him), who said:
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"If I were invited to a meal of a shoulder or a trotter,
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I would surely accept;
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and if a shoulder or a trotter were gifted to me, I would surely accept it."
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Commentary on the Hadith:
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"Shoulder" refers to the shoulder of a sheep,
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and the shoulder is among the prime cuts of meat.
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"Trotter" refers to the lower extremity of the sheep's leg,
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which has very little meat on it.
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Key Benefits of the Hadith:
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Derived from this hadith is:
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A demonstration of his remarkable humility (peace be upon him).
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It also highlights the recommendation to accept an invitation,
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even if it is for a modest amount of food.
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It furthermore demonstrates the recommendation to accept gifts.
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Chapter on Accepting Gifts of Game Meat
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On the authority of Anas (may Allah be pleased with him), who said:
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"We flushed a hare at Marr al-Zahran,
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and the people pursued it until they grew exhausted.
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I caught up with it and captured it,
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then brought it to Abu Talhah.
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He slaughtered it
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and sent its haunch—or its two thighs—
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to the Messenger of Allah (peace be upon him),
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and he accepted it."
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I asked, "And did he eat from it?"
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He said, "Yes, he ate from it,"
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and then confirmed after that: "He accepted it."
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Commentary on the Hadith:
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"We flushed," meaning: we startled it and roused it from its place.
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"At Marr al-Zahran":
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this is a valley in the Hijaz
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located twenty-two kilometers north of Mecca.
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"Until they grew exhausted," meaning: they became fatigued from running.
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"I caught up with it," meaning: I overtook it.
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"And captured it," meaning: I caught it while it was still alive.
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"Its haunch" (*warik*): the haunch is the part above the thigh.
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Key Benefits of the Hadith:
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Derived from this hadith is:
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The permissibility of pursuing game,
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provided that the pursuit of game does not distract one so much
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that it leads to missing the prayer or neglecting other religious and worldly obligations.
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When a group pursues game,
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whichever individual reaches it and captures it
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becomes its sole owner,
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and those who merely participated in the chase have no share in it.
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It is entirely permissible for a person to gift a modest item to a companion,
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even if the recipient is of high stature,
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provided it is known that the recipient would welcome it from him.
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It also establishes the permissibility of eating hare meat.
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Chapter on Accepting Gifts
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On the authority of 'A'ishah (may Allah be pleased with her),
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that the wives of the Messenger of Allah (peace be upon him)
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were divided into two groups:
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one group comprised 'A'ishah, Hafsah,
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Safiyyah, and Sawdah;
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while the other group
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comprised Umm Salamah
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and the rest of the wives of the Messenger of Allah (peace be upon him).
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The Muslims were well aware of the Messenger of Allah's deep love for 'A'ishah,
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so whenever any of them had a gift
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that he wished to present to the Messenger of Allah (peace be upon him),
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he would hold it back until the Messenger of Allah was at 'A'ishah's house;
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then the owner of the gift would send it to the Messenger of Allah while he was at 'A'ishah's house.
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In another narration:
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"The people used to choose 'A'ishah's day for sending their gifts,
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seeking thereby the pleasure of the Messenger of Allah (peace be upon him)."
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Thereupon, the group of Umm Salamah spoke and said to her,
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"Speak to the Messenger of Allah (peace be upon him) so that he may tell the people:
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'Whoever wishes to present a gift to the Messenger of Allah (peace be upon him),
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let him send it to him wherever he may be among the homes of his wives.'"
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So Umm Salamah spoke to him as they had requested,
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but he said nothing to her.
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They asked her, and she replied, "He said nothing to me."
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They said to her, "Speak to him again."
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She said: "So I spoke to him again when his turn brought him back to my room,
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but he said nothing to me."
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They asked her, and she replied, "He said nothing to me."
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They said to her, "Keep speaking to him until he gives you an answer."
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So when his turn brought him to her again, she spoke to him,
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and he said to her, "Do not distress me concerning 'A'ishah,
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for revelation has never descended upon me while under the garment of any woman except 'A'ishah."
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In another narration: "For by Allah, revelation has never descended upon me
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while under the blanket of any woman among you other than her."
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She replied, "I repent to Allah from distressing you, O Messenger of Allah."
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Then they summoned Fatimah, the daughter of the Messenger of Allah (peace be upon him),
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and she sent word to the Messenger of Allah (peace be upon him), saying:
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"Your wives adjure you by Allah to maintain equity regarding the daughter of Abu Bakr."
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She spoke to him, and he said,
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"O my dear daughter, do you not love what I love?"
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She replied, "Yes, indeed."
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So she returned to them and informed them,
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but they said,
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"Go back to him!"
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However, she refused to go back.
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So they sent Zaynab bint Jahsh,
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who came to him and spoke harshly,
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saying:
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"Your wives adjure you by Allah to maintain equity regarding the daughter of Ibn Abi Quhafah!"
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She raised her voice until she turned upon 'A'ishah, who was sitting there,
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and reviled her,
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to the point that the Messenger of Allah (peace be upon him) began looking at 'A'ishah
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to see whether she would respond.
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She said:
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"So 'A'ishah spoke, answering Zaynab until she silenced her."
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She said:
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"Then the Prophet (peace be upon him) looked at 'A'ishah
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and said,
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'She is indeed the daughter of Abu Bakr!'"
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Commentary on the Hadith:
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"Wives," meaning his spouses.
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"Two groups," meaning two factions,
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each faction rallying in support of its members.
18:58
The other group consisted of five women:
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Umm Salamah and the rest of the wives of the Messenger of Allah (peace be upon him),
19:06
namely: Zaynab bint Jahsh (may Allah be pleased with her),
19:10
Maymunah bint al-Harith (may Allah be pleased with her),
19:14
Umm Habibah Ramlah bint Abi Sufyan (may Allah be pleased with her),
19:19
and Juwayriyah bint al-Harith (may Allah be pleased with her).
19:23
"He would hold it back," meaning: he deferred it until that intended time.
19:27
"He said nothing to her," meaning: he gave no reply.
19:31
"When his turn brought him back to her,"
19:33
meaning: on her assigned day in her house.
19:36
"They used to choose" (*yataharrawna*), meaning: they deliberately aimed for.
19:39
*Taharrī* signifies deliberate intent, striving towards an aim,
19:43
and resolving to single out a matter in deed and word.
19:47
"Until he gives you an answer," meaning: until he delivers a response.
19:51
"Then they," referring to the other group among the wives of the Prophet (peace be upon him),
19:58
"summoned," meaning: they called upon her.
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"She sent word," meaning: she dispatched a message.
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"Your wives," referring to Umm Salamah and those with her.
20:09
"Adjure you by Allah," meaning: they entreat you by Allah.
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"Equity," meaning: equal treatment between them and 'A'ishah (may Allah be pleased with her) in all matters.
20:20
"O my dear daughter" (*yā bunayyah*):
20:22
this is a diminutive of affection and endearment.
20:24
"However, she refused to go back,"
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meaning: she declined to return to the Prophet (peace be upon him)
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to ask him for that again.
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"So she came," meaning: she arrived.
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"And spoke harshly," meaning: she was severe in her words and in demanding equal treatment.
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"She turned upon," meaning: she confronted.
20:44
"So she verbally attacked her," meaning she scolded and refuted her.
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"Indeed, she is the daughter of Abu Bakr."
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Meaning that she is noble, intelligent, and insightful just like her father.
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And it was said:
20:56
Its meaning is that she possesses a sharper understanding and a keener insight than her.
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Among the benefits of the hadith:
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It is derived from the hadith:
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The permissibility of seeking out occasions and places pleasing to the recipient to offer gifts,
21:13
In order to increase their joy through that.
21:16
And in it is a clarification of the virtue of 'A'ishah, may Allah be pleased with her.
21:20
And in it is that jealousy is a natural disposition, so long as it does not lead to something unlawful.
21:25
And in it is the recommendation of treating women gently,
21:28
And being considerate of a woman in her state of jealousy.
21:31
And the hadith indicates that a jealous woman is not held accountable for what she says in such moments.
21:37
And in it is that a man may remain silent when his wives argue with one another,
21:42
And he should not take sides against any of them.
21:45
And in it is the permissibility of voicing a grievance and sending messengers regarding it.
21:49
And in it is the permissibility of sending an intercessor and intermediary to convey a grievance.
21:53
And in it is what the wives of the Prophet, peace and blessings of Allah be upon him, maintained
21:58
Of deep reverence and modesty before him,
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To the extent that they sent the dearest of people to him,
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Fatimah, may Allah be pleased with her.
22:07
And in it is the boldness of Zaynab bint Jahsh, may Allah be pleased with her,
22:11
With the Prophet, peace and blessings of Allah be upon him,
22:13
Because she was his cousin,
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As her mother was Umaymah bint 'Abd al-Muttalib.
22:20
And the hadith indicates the Prophet's excusing
22:24
Zaynab, may Allah be pleased with her,
22:27
For he did not hold her to account for the jealousy that overtook her.
22:31
And in it is that justice between wives pertains to actions;
22:35
As for love, it is beyond religious obligation,
22:38
Because one has no control over it.
22:41
And the hadith indicates the virtue of Abu Bakr, may Allah be pleased with him.
22:45
And in it is the permissibility of retaliating in kind,
22:48
Just as 'A'ishah, may Allah be pleased with her, did.
22:51
And the hadith points to giving precedence to the love of the Prophet, peace and blessings of Allah be upon him,
22:56
Above all else.
22:58
On the authority of Ibn 'Abbas, may Allah be pleased with both of them, who said:
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Umm Hufayd—
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Ibn 'Abbas's maternal aunt—gifted to the Prophet, peace and blessings of Allah be upon him,
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Some dried curd and clarified butter,
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And in another narration:
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Milk,
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And spiny-tailed lizards.
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So the Prophet, peace and blessings of Allah be upon him, ate
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From the dried curd and clarified butter,
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And left the spiny-tailed lizard out of personal distaste.
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Ibn 'Abbas said:
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"So it was eaten at the dining sheet of the Messenger of Allah, peace and blessings of Allah be upon him;
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And had it been unlawful,
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It would not have been eaten at the dining sheet of the Messenger of Allah, peace and blessings of Allah be upon him."
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In another narration:
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"Nor would he have commanded that they be eaten."
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Commentary on the hadith:
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"Umm Hufayd":
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Her name was Huzaylah bint al-Harith, may Allah be pleased with her,
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The sister of Maymunah, the Mother of the Believers, may Allah be pleased with her,
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And she used to live in the desert.
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"Dried curd" (aqit):
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That is, dried, dehydrated sour milk.
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"Spiny-tailed lizards" (adubb):
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The plural of dabb,
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Which is a well-known reptile.
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"Out of distaste" (taqadhdhur):
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Meaning that his soul had an aversion to it.
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Among the benefits of the hadith:
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It is derived from the hadith:
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The permissibility of eating the spiny-tailed lizard.
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And in it is that a person is permitted to feel personal distaste toward what is not unlawful for them,
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Due to being unaccustomed to eating it.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him,
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Whenever food was brought to him,
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Would ask about it:
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"Is it a gift or a charity?"
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If it was said, "Charity,"
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He would say to his Companions:
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"Eat," and he would not eat.
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But if it was said, "A gift,"
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He, peace and blessings of Allah be upon him, would reach out with his hand
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And eat with them.
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Commentary on the hadith:
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"He would" (kana):
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Signifies here constancy and regularity.
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"He reached out with his hand":
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Meaning he began to eat.
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Among the benefits of the hadith:
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It is derived from the hadith:
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The permissibility of sharing a gift with those present.
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And in it is the prohibition of consuming charity for the Prophet, peace and blessings of Allah be upon him, and his family.
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Chapter: What Should Not Be Rejected from Gifts
25:27
On the authority of Anas, may Allah be pleased with him,
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That he never used to reject perfume,
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And he asserted that the Prophet, peace and blessings of Allah be upon him,
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Never used to reject perfume.
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Commentary on the hadith:
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"He used to" (kana):
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Signifies here constancy and regularity.
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"Al-teeb":
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Meaning perfume or fragrance.
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"Asserted" (za'ama):
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Meaning he stated and mentioned.
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Among the benefits of the hadith:
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It is derived from the hadith:
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The recommendation of accepting gifts.
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And in it is the virtue of gifting perfume and using it.
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Chapter: Reciprocating a Gift
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On the authority of 'A'ishah, may Allah be pleased with her, who said:
26:12
The Messenger of Allah, peace and blessings of Allah be upon him,
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Used to accept gifts and reward for them.
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Commentary on the hadith:
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Chapter: Reciprocating a Gift
26:25
The meaning is:
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Giving a return for a gift.
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"And reward for them":
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Meaning he would reciprocate them
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By giving its owner something in return.
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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 gifts are of two types:
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Given for reciprocation,
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Which requires a return;
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And given for the sake of Allah Almighty and maintaining ties,
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Which does not require reciprocation,
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Though if one does, it is commendable.
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And in it is the guidance toward reciprocity.
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Chapter: Gifting to One's Children
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And if one gives something to some of his children,
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It is not permissible unless he acts equitably among them
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And gives the others the like thereof;
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Nor should anyone bear witness to it.
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On the authority of 'Amir, who said:
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I heard al-Nu'man ibn Bashir, may Allah be pleased with both of them,
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While he was upon the pulpit, saying:
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"My father gave me a gift,
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So 'Amrah bint Rawahah said:
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'I will not be satisfied until you take the Messenger of Allah, peace and blessings of Allah be upon him, as a witness.'
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So he came to the Messenger of Allah, peace and blessings of Allah be upon him,
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And said:
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'I have given my son from 'Amrah bint Rawahah a gift,
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And she told me to take you as a witness, O Messenger of Allah.'
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He said:
27:47
'Have you given all of your children the like of this?'
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In another narration:
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'Do you have other children besides him?'
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He said, 'Yes.'
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In another narration:
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'Have you gifted each of your children the like thereof?'
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He said, 'No.'
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He said:
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'Fear Allah and be equitable among your children.'
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In another narration:
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'Do not make me bear witness to an injustice.'
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He said:
28:13
'So he returned and revoked his gift.'"
28:16
Commentary on the hadith:
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"While he was upon the pulpit":
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An indication that he was delivering a sermon.
28:25
"Gave me" means gifted me.
28:28
"My father" was Abu Bashir, Bashir ibn Sa'd, may Allah be pleased with him.
28:33
"A gift":
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The gift was a servant boy.
28:37
"I will not be satisfied" means I do not accept
28:40
"Until you take as a witness," from bearing testimony.
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"So he came" means he arrived.
28:46
"Have you given all of your children":
28:48
Meaning, have you gifted the rest of your sons
28:51
"The like of this":
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Meaning, just as you gifted this one.
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"Gifted" (nahalta) means gifted and granted.
28:59
"Be equitable" means treat them equally.
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Among the benefits of the hadith:
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It is derived from the hadith:
29:08
The recommendation of maintaining equality when gifting to one's children.
29:12
And in it is the encouragement to foster harmony among siblings,
29:15
And to avoid whatever causes rancor between them
29:18
And engenders filial disobedience toward parents.
29:21
In it is that if the gift is from a father to a minor child, it does not require formal taking of possession,
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For the father's acceptance on their behalf suffices.
29:28
And in it is the dislike of bearing witness to what is not permissible.
29:33
And in it is the propriety of a judge or mufti inquiring into the specific details of an incident.
29:39
And in it is the permissibility of referring to a gift as a charity.
29:42
And in it is the guidance to give weight to the mother's counsel
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In matters concerning the best interests of the child.
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And the hadith points to the evil consequences of greed.