Part of Sahih Al-Bukhari
· Lesson 84 of 113
Summary of Sahih Al-Bukhari | Episode (84) | A continuation of the book Al-Musaqat, then the book Al-Iqtisadir... and the book Al-Khasawaat and Al-Laqta
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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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The 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.
0:16
Chapter: Humans and Beasts Drinking from Rivers.
0:21
On the authority of Abu Hurayrah (may Allah be pleased with him),
0:24
the Messenger of Allah (peace and blessings of Allah be upon him) said:
0:29
"Horses are kept for three purposes: for one man they are a reward,
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for another they are a shield,
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and upon another they are a burden of sin.
0:36
As for the one for whom they are a reward,
0:38
he is a man who tethers his horse in the cause of Allah,
0:41
letting it graze on a long rope in a meadow or garden.
0:44
Whatever the horse consumes in that meadow or garden within the reach of its tether
0:49
will be recorded as good deeds for him.
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And if its tether breaks
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and it gallops over one or two mounds,
0:57
its hoofprints and dung will be recorded as good deeds for him.
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And if it passes by a river and drinks from it, even though he did not intend to water it,
1:07
that will be recorded as good deeds for him.
1:10
Thus, it is a reward for that man.
1:12
Another man tethers his horse to maintain his self-sufficiency and protect his dignity,
1:16
and in another narration:
1:18
'for self-sufficiency, modesty, and preservation of dignity,'
1:21
and thereafter he does not forget the right of Allah regarding its neck or its back.
1:26
Thus, it is a shield for that man.
1:28
And a third man tethers his horse out of pride, ostentation,
1:32
and hostility toward the people of Islam.
1:35
Thus, it is a burden of sin upon that man."
1:37
The Messenger of Allah (peace be upon him) was then asked about donkeys,
1:42
and he replied:
1:43
"Nothing has been revealed to me regarding them
1:46
except this comprehensive, singular verse:
1:50
“And whoso doeth good an atom's weight will see it then,” (99:7)
1:55
“And whoso doeth ill an atom's weight will see it then.” (99:8)
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Commentary on the Hadith:
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'A reward' denotes recompense in the Hereafter.
2:07
'A shield' means a protection shielding him from poverty and destitution.
2:12
'A burden' denotes a sin.
2:14
'Tethers it in the cause of Allah'
2:16
means he prepares it for jihad.
2:19
'Letting it graze on a long rope'
2:21
means lengthening its tether
2:22
so that it can move around and graze
2:24
without wandering off completely.
2:26
'Meadow' refers to an expansive land abundant in pasture and water.
2:32
'Its tether' (tiyaluha)
2:33
refers to its rope and binding.
2:35
'It gallops' (istannat)
2:37
means it broke free and ran briskly and playfully.
2:39
'A mound' (sharaf) is elevated ground.
2:43
'Its hoofprints' (atharaha)
2:45
refers to the tracks left by its steps.
2:47
'Self-sufficiency'
2:48
means being independent of people.
2:51
'Protecting dignity'
2:53
means refraining from begging from people.
2:55
'The right of Allah'
2:56
refers to paying the zakat due on trade horses.
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'Regarding its back'
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is said to mean using it to relieve the distressed and those who must be aided,
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and other interpretations have also been offered.
3:08
'Out of pride and ostentation'
3:10
means so that it may be said he owns fine horses.
3:13
'Hostility' (niwa')
3:14
denotes enmity.
3:16
'Singular' (al-fadhah)
3:17
means unique,
3:19
having scarcely any parallel in the breadth of its meaning:
3:22
'So whoever does an atom's weight of good will see it,
3:26
and whoever does an atom's weight of evil will see it.'
3:31
This is all-encompassing of every good and evil deed,
3:35
for if a person will see an atom's weight,
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which is the most minuscule of things,
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and be recompensed for it,
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then whatever exceeds that applies all the more so.
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Key Takeaways from the Hadith:
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The hadith contains an indication of adhering to general texts,
3:53
and alerts the Ummah to the validity of legal deduction and analogical reasoning (qiyas).
3:58
It encourages the keeping of horses
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when they are prepared in the cause of Allah.
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Do you not see that even their dung will be counted as good deeds on the Day of Resurrection?
4:07
It censures ostentation
4:09
and demonstrates that it invalidates one's deeds.
4:13
It encourages the doing of good, no matter how small,
4:16
and warns against committing evil, no matter how insignificant.
4:20
It directs one to uphold the rights of Allah Almighty regarding His blessings.
4:27
Chapter: Land Grants (Al-Qata'i').
4:30
On the authority of Anas (may Allah be pleased with him), who said:
4:33
The Prophet (peace and blessings of Allah be upon him) summoned the Ansar
4:37
to grant them the revenues of Bahrain in writing,
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and in another narration:
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'to apportion land grants to them.'
4:43
But they said:
4:44
"No, by Allah,
4:45
not until you grant our brothers from Quraysh the like thereof."
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He said:
4:51
"That belongs to them as Allah wills, if they so request."
4:55
As they kept insisting to him,
4:57
he said:
4:58
"Indeed, you will encounter preferential treatment and selfishness after me,
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so remain patient until you meet me."
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And in another narration:
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"until you meet me at the Basin (al-Hawd)."
5:10
Commentary on the Hadith:
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'Land grants' (al-qata'i')
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are lands allocated by the ruler to individuals
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for them to own or utilize.
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'To grant them the revenues of Bahrain in writing'
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means to allot them land grants from the territory of Bahrain.
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'Preferential treatment' (atharah)
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means hardship and monopolizing worldly interests over others.
5:32
Key Takeaways from the Hadith:
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It is derived from the hadith:
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The legitimacy of the ruler granting portions of the lands under his authority to those he deems worthy.
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The hadith is among the signs of prophethood,
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as worldly affairs later became characterized by such selfish monopolization.
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It encourages altruism, selflessness, and mutual support.
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It demonstrates the virtue of patience and subduing selfish desires.
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Book of Borrowing, Debt Repayment, Legal Restraint, and Bankruptcy.
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Borrowing means seeking a loan,
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legal restraint (al-hajr) is barring someone from managing property for a valid reason,
6:13
and bankruptcy (al-taflis) is when debts exceed a person's assets.
6:20
Chapter: One Who Takes People's Wealth Intending to Repay It or Squander It.
6:26
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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"Whoever takes people's wealth intending to repay it, Allah will settle it on his behalf;
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and whoever takes it intending to squander it, Allah will ruin him."
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Commentary on the Hadith:
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'Allah will ruin him' means through destruction or by stripping away blessing,
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and it is also said to mean punishment in the Hereafter.
6:56
Key Takeaways from the Hadith:
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It is derived from the hadith that the recompense corresponds directly to the deed.
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The hadith indicates the obligation of sincere repayment when transacting debts.
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It encourages and emphasizes purifying one's intention,
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because deeds are judged by intentions.
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It shows the permissibility of incurring debt for one who genuinely intends to repay it.
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Chapter: Settling Debts.
7:23
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 had gold equal to the weight of Mount Uhud,
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I would not like three days to pass while a single dinar of it remained with me,
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except for something I would reserve to settle a debt upon me,
7:42
if I found someone who would accept it from me."
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Commentary on the Hadith:
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'Three' means three nights.
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'Reserve' means keep set aside for a debt.
7:55
Key Takeaways from the Hadith:
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The hadith shows that the worldly life was merely in the hand of the Prophet (peace be upon him),
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not in his heart.
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It shows that wealth is a blessing for whoever fulfills the obligations attached to it.
8:11
The hadith points to asceticism and contentment with little in this worldly life.
8:15
It clarifies the great virtue of giving charity in the cause of Allah Almighty.
8:22
Chapter:
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When a person finds his exact property with a bankrupt buyer in sales, loans, or deposits,
8:28
he has the foremost right to it.
8:31
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
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"Whoever finds his property intact with a man or person who has become bankrupt,
8:44
he has the foremost right to it over anyone else."
8:48
Commentary on the Hadith:
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'Finds' (adraka) means discovers and retrieves.
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'Intact' (bi-'aynihi) means the exact, identical property itself.
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'Foremost right' means he takes priority.
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Key Takeaways from the Hadith:
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It is derived from the hadith:
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If a man goes bankrupt while holding goods he purchased that remain physically intact,
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their original owner has a greater right to them than the other creditors.
9:17
It establishes the legal principle that when physical assets and financial liabilities compete,
9:21
physical assets take precedence over unsecured debts.
9:28
Book of Disputes.
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Chapter: What Is Mentioned Regarding Bringing Adversaries to Court and Disputes Between a Muslim and a Jew.
9:39
On the authority of Ibn Mas'ud (may Allah be pleased with him), who said:
9:43
I heard a man reciting a verse,
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but I had heard the Prophet (peace and blessings of Allah be upon him) recite it differently.
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So I brought him to the Prophet (peace be upon him) and informed him of it,
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whereupon I noticed displeasure on his face.
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He said:
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"Both of you are correct; do not dispute,
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for indeed those before you disputed and consequently perished."
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Commentary on the Hadith:
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'Bringing adversaries' (al-ishkhas) means summoning someone to appear before an authority.
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'Recite it differently'
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means contrary to the man's recitation of that very verse.
10:20
'Both of you are correct' means in your recitation.
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'Do not dispute'
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means do not fall into contention over the Qur'an.
10:29
'Those before you'
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refers to the previous nations.
10:33
Key Takeaways from the Hadith:
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It is derived from the hadith:
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Whoever recites according to any reading well-established from the Messenger of Allah (peace be upon him)
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among the seven modes of recitation in which he recited,
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it is impermissible to object to it or reject it;
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rather, it must be accepted and believed in.
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There is no legitimate objection in matters of permissible variation.
10:59
It demonstrates the legitimacy of showing displeasure when admonishing.
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It shows that discord is a precursor to destruction.
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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While a Jewish man was displaying some merchandise,
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he was offered a price for it that he disliked.
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In another narration:
11:20
Two men traded insults,
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one a Muslim and the other a Jew.
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The Muslim said,
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"By Him Who chose Muhammad above all the worlds!"
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The Jew replied, "No,
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by Him Who chose Moses above all mankind!"
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A man from the Ansar heard him,
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so he stood up and slapped his face,
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saying, "Do you say, 'By Him Who chose Moses above all mankind,'
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while the Prophet (peace and blessings of Allah be upon him) is among us?!"
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So the Jew went to him and said,
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"O Abu al-Qasim, I have a covenant of protection and a pledge,
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so why did so-and-so slap my face?"
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The Prophet asked the Ansari, "Why did you slap his face?"
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And he mentioned what happened.
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Thereupon the Prophet (peace be upon him) became angry,
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to the point that it showed upon his face.
12:10
Then he said, "Do not prefer one of Allah's prophets over another."
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In another narration: "Do not prefer me over Moses,
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for the Trumpet will be blown,
12:22
and all who are in the heavens and on the earth will fall unconscious,
12:26
except whom Allah wills.
12:28
Then it will be blown a second time,
12:31
and I will be the first to be resurrected,
12:34
but behold, Moses will already be holding onto the Throne.
12:37
I do not know whether he was reckoned with his swoon on the Day of the Mount,
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or whether he was resurrected before me."
12:43
In another narration:
12:45
"Behold, Moses will be grasping the side of the Throne.
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I do not know whether he was among those who swooned and recovered before me,
12:53
or among those whom Allah excepted."
12:56
And in another narration:
12:58
"Behold, Moses will be holding onto the Throne.
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And I do not say that anyone is better than Jonah, son of Matta."
13:06
Commentary on the hadith:
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"Displaying some merchandise"
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means setting out his goods before people so they would desire to buy them.
13:16
"He was offered a price for it that he disliked"
13:20
means he was offered an unfairly low price for his merchandise, which angered him.
13:24
"Chose" (*istafa*) means selected.
13:27
"And slapped his face"
13:29
means he struck him across the face.
13:32
"Among us"
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means alive and present in our midst.
13:37
"O Abu al-Qasim"
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is the agnomen (kunya) of the Prophet (peace and blessings of Allah be upon him).
13:42
"A covenant of protection and a pledge"
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refers to an agreement with the Muslims,
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meaning: "Why then should I be transgressed against by being slapped?"
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"Why did" (*fa-ma balu*)
13:50
means: "What is the reason that..."
13:52
"Do not prefer one of Allah's prophets over another"
13:55
means do not say that one of them is superior to another in a way that belittles any of them.
13:59
"Two men traded insults"
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means each of them insulted the other.
14:04
"The Trumpet" (*al-Sur*)
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is a horn that will be blown into.
14:07
"Will fall unconscious" (*fa-yus'aq*)
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derives from swooning (*al-sa'q*),
14:10
which is when a person faints from hearing a terrifying sound,
14:14
and may even die from it.
14:16
"Holding" (*akhidh*)
14:17
means grasping.
14:19
"He was reckoned with his swoon on the Day of the Mount"
14:22
refers to the saying of Allah the Exalted.
14:24
“And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy Self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt see Me. And when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless. And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the first of (true) believers.” (7:143)
14:27
“And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy Self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt see Me. And when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless. And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the first of (true) believers.” (7:143)
14:32
"Grasping" (*batish*)
14:33
means seizing firmly with force and strength.
14:37
Among the benefits derived from the hadith:
14:40
It is inferred from the hadith
14:42
that there is no retaliatory punishment (qisas) between a Muslim and a dhimmi,
14:46
because he (peace and blessings of Allah be upon him)
14:48
did not grant the Jew legal retaliation against the Muslim for the slap.
14:52
The hadith also indicates that worldly tribulations, worries, and pains
14:57
are hoped to serve as expiation through which Allah relieves much of the suffering of His servants on the Day of Resurrection.
15:03
It also contains affirmation of the Throne.
15:05
And it shows that it is impermissible to differentiate among the prophets (peace be upon them) by way of disparagement.
15:15
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:
15:19
A Jewish man came to the Prophet (peace and blessings of Allah be upon him) having been slapped on his face,
15:26
and said,
15:27
"O Muhammad, a man from your companions among the Ansar slapped my face!"
15:33
He said,
15:34
"Call him."
15:36
So they called him.
15:37
He asked,
15:38
"Why did you slap his face?"
15:40
He said,
15:42
"O Messenger of Allah,
15:44
I passed by the Jews
15:46
and heard him say,
15:48
'By Him Who chose Moses above all mankind!'
15:51
So I said, 'Even above Muhammad?!'
15:54
Rage overtook me, so I slapped him."
15:57
The Prophet said,
15:58
"Do not prefer me among the prophets,
16:02
for the people will fall unconscious on the Day of Resurrection,
16:05
and I will be the first to regain consciousness—"
16:08
and in another narration:
16:10
"the first from whom the earth splits open—
16:12
"and behold, I will find Moses grasping one of the pillars of the Throne.
16:17
I do not know whether he regained consciousness before me,
16:20
or was repaid for his swoon at the Mount."
16:23
In another narration:
16:24
"whether he was among those who swooned,
16:26
or was accounted for by his first swoon."
16:29
Commentary on the hadith:
16:33
"Slapped his face"
16:35
means struck and cuffed him on the face.
16:38
"Chose" (*istafa*)
16:39
means selected.
16:41
"Rage overtook me, so I slapped him"
16:44
means he struck him out of protective zeal and indignation on behalf of the Prophet (peace and blessings of Allah be upon him).
16:50
"Do not prefer me"
16:52
means do not give me precedence
16:54
in a way that implies deficiency or disparagement toward another prophet,
16:58
or leads to dispute and conflict,
17:00
or he (peace and blessings of Allah be upon him) said this out of humility,
17:04
among other explanations offered.
17:06
"They will fall unconscious"
17:08
means they will faint,
17:10
and it is also said that it means the swoon of death.
17:13
"To regain consciousness"
17:14
means to recover from the swoon,
17:16
and what is meant is the first from whom the earth splits open.
17:20
"Holding" (*akhidh*)
17:21
means grasping.
17:23
Among the benefits derived from the hadith:
17:27
It is inferred from the hadith
17:29
that there is no qisas between a Muslim and a dhimmi,
17:32
because he (peace and blessings of Allah be upon him) did not order retaliation for the slap.
17:37
It also contains affirmation that the Throne has pillars.
17:40
On the authority of Anas ibn Malik, who said:
17:45
A Jewish man attacked a young girl during the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him),
17:51
took silver ornaments that she was wearing,
17:54
and crushed her head.
17:56
Her family brought her to the Messenger of Allah (peace and blessings of Allah be upon him)
18:01
while she was breathing her last breath, having lost the ability to speak.
18:05
The Messenger of Allah (peace and blessings of Allah be upon him) asked her,
18:09
"Who killed you?
18:11
Was it so-and-so?" naming someone other than her killer,
18:14
and she nodded her head, indicating "No."
18:17
Anas said:
18:19
He then named another man who was not her killer,
18:22
and she indicated "No."
18:25
He then said,
18:26
"Was it so-and-so?" naming her killer,
18:29
and she nodded, indicating "Yes."
18:32
In another narration:
18:34
The man was brought,
18:35
and he was questioned repeatedly until he confessed.
18:38
Thereupon the Messenger of Allah (peace and blessings of Allah be upon him) commanded,
18:42
and his head was crushed between two stones.
18:45
In another narration:
18:47
"So his head was smashed."
18:50
Commentary on the hadith:
18:54
"Attacked" (*'ada*) means transgressed against. "Ornaments" (*awdah*)
18:58
are a type of jewelry made of silver,
19:01
so named because of their whiteness.
19:04
"And crushed her head" means struck and smashed her head with stones.
19:09
"Brought" means came with.
19:12
"Her family" means the young girl's family.
19:15
"Breathing her last breath" (*fi akhiri ramaq*):
19:17
*al-Ramaq* is the last remnant of life,
19:19
meaning that she was in the throes of death.
19:23
"Having lost the ability to speak" means her tongue was bound and she was silenced.
19:27
"Smashed" (*rudda*)
19:29
means his head was crushed and fractured with a stone,
19:32
just as he had done to the young girl.
19:34
Among the benefits derived from the hadith:
19:38
It is inferred from the hadith
19:40
that it is permissible for women to wear jewelry.
19:43
The hadith also points to the inherent treachery characteristic of the Jews.
19:48
It also establishes the validity of acting upon an understandable gesture.
19:52
It serves as evidence for those scholars who hold
19:55
that the murderer is to be executed in the same manner by which he killed.
19:58
It shows that the recompense corresponds directly to the deed.
20:01
The hadith also demonstrates that a man is executed in retaliation for killing a woman.
20:05
And it indicates the requirement of exact equivalence in qisas.
20:09
Chapter: Litigants Speaking Against One Another
20:15
On the authority of 'Umar ibn al-Khattab, who said:
20:18
I heard Hisham ibn Hakim ibn Hizam
20:21
reciting Surah al-Furqan during the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him),
20:27
so I listened attentively to his recitation,
20:30
and found that he was reciting it in many variant readings
20:33
that the Messenger of Allah (peace and blessings of Allah be upon him) had not taught me.
20:37
I was on the verge of jumping upon him while he was in prayer,
20:40
but I restrained myself until he concluded with the taslim.
20:43
Then I grabbed him by his cloak
20:46
and said, "Who taught you to recite this surah that I heard you reciting?"
20:51
He replied, "The Messenger of Allah (peace and blessings of Allah be upon him) taught it to me."
20:56
I said, "You have lied!
20:59
For the Messenger of Allah (peace and blessings of Allah be upon him)
21:02
taught it to me differently from the way you recited."
21:06
So I took him along, leading him to the Messenger of Allah (peace and blessings of Allah be upon him),
21:11
and said,
21:13
"I heard this man reciting Surah al-Furqan
21:16
"in modes that you did not teach me."
21:20
The Messenger of Allah (peace and blessings of Allah be upon him) said:
21:23
"Release him."
21:25
"Recite, O Hisham."
21:27
So he recited before him the recitation I had heard him recite,
21:31
and the Messenger of Allah (peace be upon him) said:
21:35
"It was revealed in this way."
21:37
Then he said:
21:39
"Recite, O 'Umar."
21:41
So I recited the recitation that he had taught me,
21:44
and the Messenger of Allah (peace be upon him) said:
21:48
"It was revealed in this way.
21:50
Indeed, this Qur'an was revealed in seven modes (*ahruf*),
21:54
so recite whatever of it is easy for you."
21:57
Commentary on the hadith:
22:01
"In many modes":
22:03
meaning in a recitation that differed from what I had memorized.
22:08
"I was on the verge of":
22:09
meaning I almost rushed to seize him,
22:12
but I refrained from doing so.
22:15
"Pouncing upon him":
22:16
meaning leaping at him,
22:18
"until he concluded with the taslim":
22:19
meaning until he finished his prayer.
22:21
"So I grabbed him by the collar":
22:22
meaning I gathered his garments around his chest and neck,
22:26
so that he would not slip away from me,
22:28
"with his cloak":
22:29
meaning with his garment.
22:31
"Differently from how I recited":
22:33
meaning contrary to what I had recited.
22:36
"So I led him off":
22:37
meaning I went off with him,
22:39
"hauling him":
22:40
meaning pulling him along.
22:42
"It was revealed in this way":
22:44
meaning just as you have recited.
22:46
The Prophet (peace be upon him) said this
22:49
regarding the recitation of both men,
22:51
and none of the narrators specified the precise nature of the variant between them.
22:56
"Indeed, this Qur'an was revealed in seven modes (*ahruf*)":
23:00
it is said
23:01
that what is meant by *ahruf*
23:03
is conveying a single meaning through different wordings,
23:07
though other views have also been stated.
23:09
Key benefits of the hadith:
23:13
It is derived from the hadith
23:16
that it is permissible to recite the Qur'an in whatever manner is easy for the reciter without undue hardship.
23:22
The hadith also indicates the exalted status of the Qur'an
23:26
and the richness of its variant readings.
23:28
It shows that the foundation of the variant readings is continuous oral reception.
23:32
It also establishes the obligation of seeking verification and certainty,
23:35
and referring contentious matters back to the people of knowledge,
23:39
who deduce rulings from the Book and the Sunnah.
23:43
The Book of Lost Property (*al-Luqatah*).
23:49
*Al-luqatah* refers to found property whose owner is unknown.
23:54
Chapter: When the owner of the lost item describes its distinguishing marks, it is to be surrendered to him.
24:01
On the authority of Suwayd Ibn Ghafalah, who said:
24:05
"I was with Salman Ibn Rabi'ah and Zayd Ibn Suhan during a military expedition,
24:10
and I found a whip.
24:12
They both told me: 'Cast it away.'
24:15
I said: 'No,
24:16
rather, if I find its owner I will return it, otherwise I will make use of it.'
24:21
When we returned, we went for Hajj,
24:24
and I passed through Madinah.
24:26
I asked Ubayy Ibn Ka'b (may Allah be pleased with him),
24:30
and he said: 'I found a purse during the time of the Prophet (peace and blessings of Allah be upon him)
24:36
containing one hundred dinars,
24:38
so I brought it to the Prophet (peace be upon him).
24:42
He said: "Announce it publicly for a year."
24:45
So I announced it publicly for a year,
24:48
then I came back to him,
24:50
and he said: "Announce it publicly for a year."
24:53
So I announced it publicly for a year,
24:55
then I came to him a fourth time,
24:57
and he said:
24:58
"Note its count,
25:00
its strap, and its container.
25:03
If its owner comes, return it,
25:05
and if not, then make use of it."'
25:08
Commentary on the hadith:
25:11
"Announce it publicly":
25:12
Public announcement (*al-ta'rif*)
25:14
means calling out in the place where he found it.
25:17
He said:
25:18
"'Announce it publicly for a year,'
25:22
so I announced it publicly for a year"
25:24
in the location where he found it,
25:27
saying: "Whoever has lost something, let him seek it with me."
25:31
"A year" (*hawlan*):
25:32
meaning twelve months.
25:34
"Its count":
25:35
meaning its numerical amount.
25:37
"Its strap" (*wika'*):
25:38
it is that with which the opening of a pouch, purse, or the like is tied.
25:43
"Its container" (*wi'a'*):
25:45
it is the vessel in which money or provisions are kept.
25:48
"Its owner":
25:49
meaning the owner of the lost item.
25:51
"Make use of it":
25:53
meaning he has the right to dispose of it:
25:55
if he wishes, he may consume it;
25:57
if he wishes, he may sell it;
25:59
and if he wishes, he may give it in charity,
26:01
on condition that he compensates its owner should he arrive one day.
26:06
Key benefits of the hadith:
26:11
It is derived from the hadith
26:13
that it is commanded to commit three features of the lost item to memory:
26:17
the container,
26:18
the count,
26:19
and the tying strap;
26:21
and these were commanded to be noted for several beneficial considerations.
26:26
It establishes the permissibility of utilizing the lost property after announcing it publicly,
26:30
provided its owner does not come forward.
26:33
The hadith also indicates that lost property,
26:35
if it is of the sort that endures for a year without spoiling
26:39
or deteriorating through remaining over time,
26:41
is to be announced publicly for an entire year.
26:44
It also shows that the rich and the poor are equal regarding the permissibility of utilizing it,
26:49
for Ubayy Ibn Ka'b (may Allah be pleased with him) was among the wealthy people of Madinah.
26:54
Chapter: When a date is found on the road.
27:00
On the authority of Abu Hurayrah (may Allah be pleased with him),
27:03
from the Prophet (peace be upon him), who said:
27:06
"I return to my family
27:09
and find a date fallen upon my bed,
27:13
so I raise it to eat it,
27:15
but then I fear it may be from charity,
27:18
so I cast it away."
27:20
Commentary on the hadith:
27:24
"I return": meaning I go back and turn toward home.
27:28
"Fallen upon my bed": meaning dropped there.
27:32
"I fear": meaning I am apprehensive.
27:35
"So I cast it away": meaning I discard it.
27:39
Key benefits of the hadith:
27:43
It is derived from the hadith
27:45
that it is permissible to pick up trivial, discarded items found along pathways.
27:50
It demonstrates the prohibition of charity for the Messenger of Allah (peace be upon him) and his family.
27:56
It contains an encouragement to guard against doubtful matters
27:59
and to exercise scrupulous piety (*wara'*).
28:01
It also shows that when a factor permitting an act coincides with a factor prohibiting it,
28:05
the factor of prohibition takes precedence.
28:08
It indicates that no compensation is due for consuming trivial found food,
28:12
though liability for it remains a subject of scholarly disagreement.
28:15
Chapter: No one's livestock is to be milked without his permission.
28:21
On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both),
28:26
that the Messenger of Allah (peace be upon him) said:
28:30
"None of you should ever milk another person's livestock without his permission.
28:35
Would any of you like his store-chamber to be broken into,
28:39
his granary busted open, and his provisions carried off?
28:42
For the udders of their livestock merely store their provisions for them;
28:47
therefore, none of you should ever milk another person's livestock except with his permission."
28:52
Commentary on the hadith:
28:56
"Milking": derived from *halb*.
28:59
*Mashrubah*: the storage room for food and drink,
29:03
which is like an upper chamber.
29:05
*Khizanah*: the place where goods intended for safekeeping are stored.
29:12
"Carried off":
29:14
transfer entails moving something from one place to another.
29:18
"Their provisions": meaning their sustenance,
29:21
and what is meant here is milk.
29:24
Key benefits of the hadith:
29:28
It is derived from the hadith
29:30
that it is legitimate to draw analogies between analogous matters and their counterparts.
29:36
It shows the permissibility of storing food and hoarding provisions.
29:40
In the hadith, milk is explicitly termed "food."
29:43
It illustrates the striking of parables to facilitate understanding,
29:47
illustrating what is obscure by means of that which is manifest.
29:51
It establishes that a person's property is unlawful to take except with his full, willing consent.