Part of Sahih Al-Bukhari
· Lesson 76 of 113
Summary of Sahih Al-Bukhari | Episode (76) | Sales book - 3
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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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The Abridged Sahih al-Bukhari
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Chapter: Trade regarding items whose wearing is disliked for men and women
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From ‘A’ishah, Mother of the Believers, may Allah be pleased with her,
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that she bought a cushion containing images.
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When the Messenger of Allah, peace and blessings of Allah be upon him, saw it,
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he stood at the door and did not enter.
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She recognized disapproval on his face.
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She said,
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“O Messenger of Allah,
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I repent to Allah
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and to His Messenger, peace be upon him.
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What sin have I committed?”
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The Messenger of Allah, peace be upon him, said,
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“What is the matter with this cushion?”
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She replied,
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“I bought it for you
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so that you may sit upon it and use it as a pillow.”
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The Messenger of Allah, peace be upon him, said,
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“Indeed, the makers of these images will be punished on the Day of Resurrection.
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It will be said to them,
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‘Bring to life what you have created.’”
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And he said,
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“Indeed, the angels do not enter a house in which there are images.”
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Commentary on the hadith:
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*Numruqah* means a cushion.
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*Tasawir* means drawings or pictures.
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*Ahyu* (bring to life) is a command of incapacitation regarding the act of giving life.
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*Ma khalaqtum* (what you have created) refers to what you have depicted of animate beings.
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*The angels do not enter* refers to angels other than the recording angels.
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It is also said that it refers to the angels of revelation.
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From the benefits of the hadith:
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One learns from the hadith
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the dislike of selling garments that contain images.
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It contains the prohibition against depicting animate beings.
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It indicates that angels do not enter a house containing an image.
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It indicates the legitimacy of showing anger when enjoining good and forbidding evil.
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Chapter:
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How much is the option (to rescind a sale) permissible?
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From Ibn ‘Umar, may Allah be pleased with them both,
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from the Messenger of Allah, peace be upon him, that he said:
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“When two men engage in a sale,
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each of them has the option to rescind as long as they have not separated.”
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In one narration:
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“The two parties to a sale have the option as long as they have not separated,
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or one of them says to the other, ‘Choose.’”
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In another narration:
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“Every two parties to a sale have no binding sale between them until they separate,
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except for the sale of option.”
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In another narration:
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“The two parties to a sale, each of them has an option over the other
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as long as they have not separated,
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except for the sale of option.”
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In another narration:
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Ibn ‘Umar, when he bought something he liked, would separate from the seller,
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while they were together,
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or one would give the other the choice,
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and they would conclude the sale upon that,
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then the sale became binding.
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Commentary on the hadith:
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*Al-Khiyar* (the option):
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Seeking the better of two choices,
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either to finalize the sale or to rescind it.
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*Yatafarraqa* (separate):
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Meaning physically.
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It is also said: by speech.
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*Wa kana jami‘an* (while they were together):
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An indication of the unity of the sales session.
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*Wajaba al-bay‘* (the sale became binding):
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Meaning, due to the completion of the transaction.
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It is also said: by speech.
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*Wa kana jami‘an*:
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An indication of the unity of the sales session.
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Meaning the contract of sale was finalized and concluded.
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*Ibn ‘Umar, when he bought something he liked, would separate from the seller*:
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Meaning he would do that out of desire for the item and to avoid the option (of rescission).
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From the benefits of the hadith:
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One learns from the hadith
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the establishment of the option in a sale,
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with details regarding its types.
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The hadith indicates that the unity of the session for the offer and acceptance
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is a condition for the validity of the sale.
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It indicates the legitimacy of rescinding a sale.
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Chapter: If one buys something and gives it away immediately before separating,
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and the seller does not object to the buyer,
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or if one buys a slave and emancipates him.
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From Ibn ‘Umar, may Allah be pleased with them both, who said:
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We were with the Prophet, peace be upon him, on a journey,
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and I was on a difficult young camel belonging to ‘Umar.
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It would overpower me,
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and move ahead of the people.
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‘Umar would rebuke it and pull it back,
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then it would move ahead,
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and ‘Umar would rebuke it and pull it back.
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The Prophet, peace be upon him, said to ‘Umar,
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“Sell it to me.”
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He said,
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“It is yours, O Messenger of Allah.”
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He said,
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“Sell it to me.”
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So he sold it to the Messenger of Allah, peace be upon him.
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Then the Prophet, peace be upon him, said,
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“It is yours, O ‘Abdullah Ibn ‘Umar; do with it what you wish.”
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Commentary on the hadith:
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*‘Ala bakrin sa‘b*:
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Meaning on a young camel that had not been trained for riding.
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*Yaghlibuni* (it overpowers me): The intended meaning is
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I could not control its movement due to its intense skittishness.
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*Fayazjuru*:
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Meaning ‘Umar, may Allah be pleased with him, would restrain it and say,
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“No one should go ahead of the Prophet, peace be upon him.”
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*Huwa laka ya ‘Abdullah Ibn ‘Umar*:
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Meaning as a gift and present.
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From the benefits of the hadith:
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One learns from the hadith
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the recommendation of good conduct.
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It indicates that a person should not dispose of anything except what he owns.
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A son does not have the right to dispose of his father’s wealth without permission.
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Chapter: What is disliked regarding deception in trade.
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From Ibn ‘Umar, may Allah be pleased with them both, who said:
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A man said to the Prophet, peace be upon him,
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“I am deceived in sales.”
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He said,
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“When you trade, say,
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‘No deception.’”
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So the man would say it.
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Commentary on the hadith:
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The man was Hibban Ibn Munqidh, may Allah be pleased with him.
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*Ukhda‘u fi al-buyu‘*:
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Meaning I am cheated in sales,
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and I fall into deception and fraud.
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This is a form of wasting wealth.
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*La khilabah*:
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Meaning no deception.
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From the benefits of the hadith:
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Some have used this hadith as evidence
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that a person of weak intellect should not be placed under interdiction.
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It contains the prohibition against fraud and deception in transactions.
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Chapter: What is mentioned regarding markets.
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From ‘A’ishah, may Allah be pleased with her, who said:
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The Messenger of Allah, peace be upon him, said,
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“An army will invade the Ka‘bah.
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When they are in a desert plain,
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the first and the last of them will be swallowed by the earth.”
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I said, “O Messenger of Allah,
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how will the first and the last of them be swallowed,
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while among them are their markets and those who are not of them?”
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He said,
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“The first and the last of them will be swallowed,
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then they will be resurrected according to their intentions.”
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Commentary on the hadith:
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*Yaghzu jayshun al-Ka‘bah*:
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They intend to destroy the Ka‘bah.
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*Bi-bayda’*:
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Meaning the desert of Madinah.
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It is a specific location between Makkah and Madinah.
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*Yukhsaf*:
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Meaning they will be made to disappear into the earth.
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*Aswaquhum*:
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Meaning the people of the market.
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*Laysa minhum*:
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Those who follow them and the captives who do not intend destruction.
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*Yub‘athuna ‘ala niyyatihim*:
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Meaning all will be swallowed,
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then each of them will be resurrected on the Day of Resurrection
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according to their intent.
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If it was good, then it is good,
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and if it was evil, then it is evil.
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From the benefits of the hadith:
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One learns from the hadith
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that deeds are judged by the intention of the doer.
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It contains the obligation to warn
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against keeping company with the people of oppression and sitting with them,
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except for one who is compelled.
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From Anas Ibn Malik, may Allah be pleased with him, who said:
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The Prophet, peace be upon him, was
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in the market.
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In one narration: at al-Baqi‘.
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A man said,
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“O Abu al-Qasim!”
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The Prophet, peace be upon him, turned to him,
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and said,
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“I only called out to this one.”
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The Prophet, peace be upon him, said,
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“Name yourselves with my name,
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but do not use my kunya (patronymic).”
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Commentary on the hadith:
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*Fi al-suq*:
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Meaning the one that was at al-Baqi‘.
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*Da‘awtu*:
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Meaning I called out.
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From the benefits of the hadith:
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One learns from the hadith
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the legitimacy of calling a person by his kunya.
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It contains the fact that the leaders would visit the markets
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Regarding a necessity.
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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I was with the Messenger of Allah (peace and blessings of Allah be upon him)
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in one of the markets of Madinah.
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He then departed,
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and I departed with him.
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He then said:
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"Where is the little one?"
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(He said this three times).
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"Call Al-Hasan Ibn Ali."
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So Al-Hasan Ibn Ali stood up and walked,
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with a *sakhab* (necklace) around his neck.
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The Prophet (peace be upon him) then gestured
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with his hand like this.
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And Al-Hasan gestured with his hand like this.
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He then embraced him and said:
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"O Allah, I love him, so love him,
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and love whoever loves him."
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Abu Hurayrah said:
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There was no one more beloved to me than Al-Hasan Ibn Ali
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after the Messenger of Allah (peace be upon him)
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said what he said.
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Commentary on the hadith:
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"One of the markets of Madinah"
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refers to the market of Banu Qaynuqa'.
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"The little one" (*lak'):
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meaning a young child who does not yet possess mature logic or the ability to manage his own affairs.
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"The *sakhab*":
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meaning a necklace that is made,
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containing neither gold nor silver.
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It is also said:
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A necklace made of thread with beads on it,
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worn by young boys and girls.
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"With his hand like this":
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meaning he extended it.
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"He embraced him" (*iltazamahu*):
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meaning he held him close and hugged him.
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From the benefits of the hadith:
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One learns from the hadith
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the manner in which the Companions (may Allah be pleased with them) conducted themselves,
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showing reverence for the Prophet (peace be upon him)
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and walking with him.
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It also demonstrates the perfection of the Prophet’s compassion,
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and the humility, mercy, and gentleness he showed toward children.
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It also indicates the permissibility of embracing.
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It also shows that loving Al-Hasan Ibn Ali (may Allah be pleased with them both) is part of faith.
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On the authority of Ibn Umar:
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They used to buy food from the caravans during the time of the Prophet (peace be upon him),
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and he would send someone to prevent them from selling it where they had purchased it,
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until they transported it to where food is sold.
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In another narration:
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"Until they brought it to their own quarters."
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Commentary on the hadith:
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"The caravans" (*al-rukban*): meaning the group of camel owners during travel.
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"He would send" (*yab'athu*): meaning he would dispatch.
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"Where they purchased it": meaning the place of purchase.
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From the benefits of the hadith:
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One learns from the hadith that taking possession is a condition for the completion of a sale.
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It also shows that the method of taking possession varies according to the nature of the items themselves,
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and according to the customs of the people regarding them.
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The hadith contains an indication that it is not permissible for a person to sell what he does not possess.
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It also shows that the leader has the authority to oversee markets and regulate the work of merchants.
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On the authority of Abdullah Ibn Umar (may Allah be pleased with them both):
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That the Messenger of Allah (peace be upon him) said:
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"Whoever buys food, let him not sell it until he has taken full possession of it."
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In another narration:
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"Until he has taken delivery of it."
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Commentary on the hadith:
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"Buys" (*ibta'a*): meaning purchased; "taken full possession" (*yastawfiyahu*): meaning received it.
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From the benefits of the hadith:
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One learns from the hadith that there is a prohibition against selling what has not been received and taken into possession.
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The hadith also points to the prevention of anything that leads to dispute and animosity between buyers and sellers.
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Chapter: The Dislike of Clamor in the Market
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On the authority of 'Ata' Ibn Yasar, who said:
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I met Abdullah Ibn 'Amr Ibn Al-'As (may Allah be pleased with them both).
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I said, "Tell me about the description of the Messenger of Allah (peace be upon him) in the Torah."
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He said, "Certainly.
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By Allah, he is described in the Torah with some of the same attributes as in the Qur'an:
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“O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner.” (33:45)
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and a refuge for the unlettered.
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You are My servant and My messenger.
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I have named you 'The Trusting' (*Al-Mutawakkil*).
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You are neither harsh nor coarse,
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nor do you clamor in the markets,
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nor do you repel evil with evil,
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but rather you pardon and forgive.
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And Allah will not take his soul until He straightens through him the crooked nation,
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by saying 'There is no god but Allah,'
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and thereby opening blind eyes,
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deaf ears,
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and covered hearts.'"
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Commentary on the hadith:
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"In the Torah": he asked him that
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because Abdullah Ibn 'Amr (may Allah be pleased with them both)
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had read the Torah.
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"Certainly" (*ajal*): meaning yes.
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"A refuge for the unlettered":
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meaning a protector of the religion of the unlettered.
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The unlettered are the Arabs,
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due to the scarcity of writing among them.
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"The Trusting" (*Al-Mutawakkil*):
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meaning the one who relies upon Allah the Exalted
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in all his affairs.
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"Neither harsh":
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"Harsh" (*fadd*) means ill-mannered.
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"Nor coarse":
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"Coarse" (*ghalid*) means severe in speech.
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"Nor clamor" (*sakhab*):
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"Clamor" (*sakhab*) is noise and the raising of voices.
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"Nor do you repel evil with evil":
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meaning he does not treat those who mistreat him with mistreatment.
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"Straightens through him":
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meaning he removes polytheism through him.
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"The nation" (*millah*):
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meaning the religion.
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"Crooked":
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meaning deviating from the straight path
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due to the entry of polytheism into it.
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"Covered hearts":
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meaning veiled from understanding and discernment.
16:08
From the benefits of the hadith:
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One learns from the hadith
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the description of the Prophet (peace be upon him)
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in the books of the Jews.
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It also shows the dislike of noise
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and raising voices in the markets,
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and in other places, it is even more appropriate to avoid it.
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It also provides guidance to merchants and others
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regarding the obligation of relying upon Allah the Almighty.
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It also shows the desirability of pardoning
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and overlooking the faults of people in transactions.
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Chapter: Measuring for the Seller and the Giver
16:43
On the authority of Jabir Ibn Abdullah (may Allah be pleased with them both):
16:48
That his father died—in one narration:
16:52
That his father was martyred on the day of Uhud,
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and he left behind six daughters,
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and he left behind a debt,
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and he left behind thirty *wasaq* (loads) owed to a man from the Jews.
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Jabir asked him for a delay,
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but he refused to grant him a delay.
17:08
So Jabir spoke to the Messenger of Allah (peace be upon him)
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to intercede with him on his behalf.
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The Messenger of Allah (peace be upon him) came
17:17
and spoke to the Jew to take the fruit of the palm trees in exchange for what was owed to him,
17:22
but he refused.
17:23
In another narration:
17:25
The Prophet (peace be upon him) said to me:
17:29
"Go and sort your dates into categories:
17:32
the *'ajwah* (high-quality dates) separately,
17:34
and the *'adhq* of Zayd separately."
17:37
"Then send for me."
17:39
In another narration:
17:41
"And the *laynah* (soft dates) separately."
17:43
So the Messenger of Allah (peace be upon him) entered,
17:47
the Messenger of Allah (peace be upon him) entered the palm grove,
17:51
and walked among them.
17:53
Then he said to Jabir:
17:55
"Harvest for him,"
17:56
"and pay him in full what is owed to him."
17:58
So he harvested them after the Messenger of Allah (peace be upon him) had returned,
18:03
and he paid him the thirty *wasaq* in full,
18:06
and there remained for him seventeen *wasaq*.
18:10
In another narration:
18:11
And there remained thirteen *wasaq*:
18:14
seven of *'ajwah*,
18:16
and six of another variety,
18:18
or six of *'ajwah*
18:20
and seven of another variety.
18:22
In another narration:
18:24
The dates remained as they were,
18:26
as if they had not been touched.
18:28
So Jabir came to the Messenger of Allah (peace be upon him)
18:32
to inform him of what had happened.
18:34
He found him praying the 'Asr prayer.
18:36
When he finished,
18:38
he informed him of the surplus.
18:40
He said:
18:42
"Inform Ibn Al-Khattab of that."
18:44
In another narration:
18:46
"Go to Abu Bakr and Umar,
18:48
and inform them."
18:51
So Jabir went to Umar
18:53
and informed him.
18:54
Umar said to him:
18:56
"I knew, when the Messenger of Allah (peace be upon him) walked among them,
19:01
that he would bless them."
19:04
Commentary on the hadith:
19:07
"And he left behind":
19:10
meaning a debt.
19:11
"Thirty *wasaq*":
19:13
equivalent to four thousand five hundred kilograms of dates.
19:18
"Asked him for a delay" (*istanzarahu*):
19:20
meaning he requested a postponement of the debt.
19:22
"He refused" (*aba*):
19:24
meaning he declined.
19:26
"To intercede with him on his behalf":
19:28
meaning to speak to the Jew regarding the debt.
19:30
"Harvest" (*judd*):
19:32
meaning cut the clusters of dates.
19:34
So fulfill it for him.
19:36
Meaning: give him his debt in full.
19:38
And it was increased.
19:40
Meaning: it grew.
19:42
And he provided it with what was there.
19:44
Meaning: to teach him about fulfillment, increase, and blessing.
19:47
He departed.
19:49
Meaning: from the prayer.
19:51
Ajwah.
19:53
It is a type of high-quality date.
19:55
As if it had not been touched.
19:57
Meaning: it remained in its original state.
19:59
An indication of the miracle of the multiplication of food.
20:03
From the benefits of the hadith.
20:07
The hadith contains a manifest miracle of the Prophet, peace be upon him.
20:12
And the manifestation of his blessing.
20:14
It also indicates that some heirs.
20:16
May stand in the place of the deceased.
20:18
It also contains the merit of intercession.
20:20
In worldly matters.
20:22
And it contains the merit of assisting.
20:24
One's brothers and striving.
20:26
To fulfill their needs.
20:28
The hadith also contains an indication of.
20:30
The merit of Abu Bakr and Umar.
20:32
May Allah be pleased with them both.
20:34
It also indicates that the cost of measuring.
20:36
Is the responsibility of the seller.
20:40
Chapter: What is recommended regarding measuring.
20:42
On the authority of al-Miqdam ibn Ma'di Karib.
20:44
May Allah be pleased with him.
20:46
On the authority of the Prophet, peace be upon him.
20:48
He said:
20:50
"Measure your food."
20:52
"It will be blessed for you."
20:54
Commentary on the hadith.
20:57
"Measure your food."
20:59
The intent is:
21:01
Distribute it by a known measure.
21:03
So that it lasts you for the duration.
21:05
That you have estimated.
21:07
"It will be blessed for you."
21:09
Blessing (barakah).
21:11
Is goodness and its continuity.
21:13
From the benefits of the hadith.
21:15
One derives from the hadith.
21:18
The recommendation of measuring.
21:20
In sales.
21:22
To eliminate the root of dispute.
21:24
It also indicates that measuring prevents.
21:26
Guesswork and wastefulness.
21:28
It is part of managing one's livelihood.
21:30
Chapter: The blessing of the sa' (measure).
21:34
The Prophet, peace be upon him.
21:36
And his mudd (measure).
21:39
On the authority of 'Abdullah ibn Zayd.
21:41
May Allah be pleased with him.
21:43
Peace be upon him.
21:45
That Ibrahim declared sacred.
21:47
Makkah and prayed for it.
21:49
And I have declared sacred Madinah.
21:51
Just as Ibrahim declared sacred.
21:53
Makkah, and I have prayed for it.
21:55
Regarding its mudd and its sa'.
21:57
Just as prayed.
21:59
Ibrahim, peace be upon him.
22:01
For Makkah.
22:03
Commentary on the hadith.
22:06
Its mudd.
22:08
The mudd is the amount held in two cupped hands.
22:10
And it is equivalent to approximately.
22:12
Six hundred and twenty-five grams.
22:14
Approximately.
22:16
And its sa'.
22:18
The sa' is equivalent to two and a half kilograms.
22:20
Grams approximately.
22:22
And it is four mudds.
22:24
Just as Ibrahim prayed.
22:26
Peace be upon him, for Makkah.
22:28
The intent is the prayer.
22:30
For the blessing of its mudd and its sa'.
22:32
So the blessing became established.
22:34
In Madinah just as it was established.
22:36
In Makkah due to the prayer of.
22:38
Ibrahim, peace be upon him.
22:41
From the benefits of the hadith.
22:43
One derives from the hadith.
22:45
That the virtues of places.
22:47
Are not established except by textual evidence.
22:49
It also contains a clarification of.
22:51
The blessing of the measuring tools of Makkah and Madinah.
22:53
On the authority of.
22:57
Anas ibn Malik, may Allah be pleased with him.
22:59
That the Prophet.
23:01
Peace be upon him.
23:03
Said to Abu Talhah:
23:05
"Seek out a boy from among your boys."
23:07
"To serve me until I go out."
23:09
"To Khaybar."
23:11
Abu Talhah took me out.
23:13
Riding behind him, and I was a boy.
23:15
Approaching puberty.
23:17
So I used to serve the Messenger of Allah.
23:19
Peace be upon him.
23:21
Whenever he stopped.
23:23
And I often heard him saying:
23:25
"O Allah, I seek refuge."
23:27
"In You from anxiety and grief."
23:29
"And from incapacity and laziness."
23:31
"And from stinginess and cowardice."
23:33
"And from the burden of debt."
23:35
"And from being overpowered by men."
23:37
Then we arrived at Khaybar.
23:39
When Allah granted him victory.
23:41
Over the fortress, it was mentioned to him.
23:43
The beauty of Safiyyah bint Huyayy.
23:45
Ibn Akhtab.
23:47
Her husband had been killed.
23:49
And she was a bride.
23:51
So the Messenger of Allah.
23:53
Peace be upon him, chose her for himself.
23:55
He took her out.
23:57
Until we reached Sadd.
23:59
Al-Sahba', in one narration.
24:01
We reached Sadd.
24:03
Al-Rawha', she became pure.
24:05
And he consummated the marriage with her.
24:07
He prepared hais (a dish) on a small leather mat.
24:09
Then said.
24:11
The Messenger of Allah, peace be upon him.
24:13
"Invite."
24:15
Those around you, and that was.
24:17
The wedding feast of the Messenger of Allah.
24:19
Peace be upon him, for.
24:21
Safiyyah, then.
24:23
We set out for Madinah.
24:25
He said: I saw.
24:27
The Messenger of Allah, peace be upon him.
24:29
Making a covering for her.
24:31
Behind him with a cloak.
24:33
Then he would sit by his camel.
24:35
And place his knee.
24:37
So Safiyyah would place her foot.
24:39
On his knee until she mounted.
24:41
We traveled.
24:43
Until when we overlooked.
24:45
Madinah, he looked.
24:47
At Uhud and said:
24:49
"This is a mountain that loves us."
24:51
"And we love it."
24:53
Then he looked at Madinah.
24:55
In one narration.
24:57
He gestured with his hand.
24:59
And said: "O Allah."
25:01
"I declare sacred what is between."
25:04
In one narration.
25:06
"Between its two mountains."
25:08
Just as declared sacred.
25:10
Ibrahim for Makkah.
25:12
In one narration.
25:14
"O Allah, bless them in their measuring."
25:16
"O Allah, bless."
25:18
"Them in their mudd."
25:20
And their sa'.
25:23
Commentary on the hadith.
25:25
"Seek out."
25:27
Meaning: look for me and search.
25:30
"Riding behind me."
25:32
Meaning: riding behind him on the mount.
25:34
"Approaching puberty."
25:36
Meaning: I was near the age of maturity.
25:38
"From anxiety and grief."
25:40
Grief is.
25:42
Over a matter that has already occurred.
25:44
And anxiety is regarding what is expected.
25:46
And has not yet happened.
25:48
Incapacity.
25:50
Is the lack of ability despite the desire.
25:52
Laziness.
25:54
The lack of desire despite the ability.
25:56
Burden of debt.
25:58
Meaning: its heaviness.
26:00
"He chose her."
26:02
As a safiy.
26:04
And the safiy is the share of the Messenger of Allah.
26:06
Peace be upon him.
26:08
From the spoils of war.
26:10
Sadd al-Sahba'.
26:12
It is a place near Khaybar.
26:14
"She became pure."
26:16
Meaning: she became clean from her menstruation.
26:18
"He consummated with her."
26:20
Meaning: he entered into marriage with her.
26:22
Hais.
26:24
It is a mixture of dates, dried yogurt, and ghee.
26:26
And it is said otherwise.
26:28
Leather mat (nat').
26:30
A tanned hide that is spread out.
26:32
That is to say,
26:34
meaning "I know."
26:36
Regarding the phrase "he would wrap it,"
26:38
it means he would drape a cloak
26:40
over the hump of the camel and then mount it.
26:42
By "cloak" (aba'),
26:44
it refers to a well-known type of garment.
26:46
Regarding "we overlooked,"
26:48
it means we appeared over
26:50
its two lava fields (labbatayha).
26:52
A "laba" is land whose stones are
26:54
black.
26:56
Medina lies between two volcanic tracts, an eastern one
26:58
and a western one.
27:00
Regarding "their mudd,"
27:02
a mudd is the amount that fills both cupped hands.
27:04
As for "their sa',"
27:06
a sa' is equivalent to
27:08
approximately 2.5 kilograms.
27:11
Among the benefits
27:13
of the hadith:
27:16
It is derived from the hadith
27:18
that it is recommended to use standard measures
27:20
in commercial transactions.
27:22
It also provides guidance to follow
27:24
the people of Medina regarding the
27:26
legal measurements.
27:28
It also indicates that a woman is trusted regarding her own waiting period ('iddah).
27:30
The jurists have reached a consensus
27:32
that a single menstrual cycle
27:34
is sufficient to establish
27:36
the purity of the womb of a woman of the Ummah.
27:38
It also shows that the state of a Muslim
27:40
woman is fundamentally based on modesty and concealment.
27:42
The hadith also indicates that preserving
27:44
lineage is one of the objectives of the Shari'ah.
27:46
It also permits
27:48
riding pillion on an animal
27:50
if it is capable of bearing the weight.
27:52
It also establishes the legitimacy of seeking refuge
27:54
from anxiety, sorrow, and debt.
27:56
It also contains a condemnation of stinginess and cowardice.
27:58
It also permits the consummation of marriage
28:00
with one's wife while traveling.
28:02
It also indicates the recommendation of holding a wedding feast (walimah)
28:04
with whatever is available,
28:06
and meat is not a mandatory requirement for it.
28:08
It also highlights
28:10
the virtue of Medina and Mount Uhud.
28:12
It also demonstrates the blessing
28:14
of the measures of Medina.
28:16
This hadith is among the signs of Prophethood,
28:18
for the Prophet,
28:20
peace and blessings of Allah be upon him,
28:22
informed us of the love Mount Uhud has for him,
28:24
even though the mountain is an inanimate object that cannot speak.
28:27
It also indicates that it is permissible for a mother or a guardian
28:30
to apprentice an orphan in a trade or profession.
28:33
It also provides guidance on treating one's wife with kindness.