Summary of Sahih Al-Bukhari | Episode (90) | The continuation of the book The Gift and Its Virtue

0:00 In the name of Allah, the Entirely Merciful, the Especially Merciful.

0:03 The Ifadah Center

0:06 for Human Studies and Research

0:09 presents:

0:12 Abridgment of Sahih al-Bukhari.

0:16 Chapter: A man's gift to his wife, and a woman's gift to her husband.

0:22 On the authority of Ibn Abbas (may Allah be pleased with him and his father), who said:

0:26 The Prophet (peace and blessings of Allah be upon him) said:

0:29 "The bad example is not fitting for us:

0:32 the one who takes back his gift

0:34 is like a dog that returns to its vomit."

0:37 In another narration:

0:39 "The one who takes back his gift is like the one who returns to his vomit."

0:44 Commentary on the hadith:

0:47 "is not fitting for us"

0:48 means: it is unbefitting for us.

0:50 "The bad example"

0:52 By "bad example" is meant:

0:54 adopting a blameworthy trait,

0:57 in which one resembles the basest of animals in its basest state.

1:02 "returns"

1:03 means: takes it back.

1:04 "its vomit"

1:05 Vomit is:

1:06 food brought up from the belly before it has finished digesting.

1:11 Benefits of the hadith:

1:15 Derived from the hadith is:

1:17 a strong deterrence against resembling the blameworthy traits of animals;

1:22 and that striking parables is more impactful on the soul in commanding and prohibiting.

1:29 Chapter: A woman's gift to other than her husband and her manumitting a slave when she has a husband,

1:34 and that it is permissible so long as she is not legally incompetent.

1:39 On the authority of Maymunah bint al-Harith (may Allah be pleased with her),

1:43 that she manumitted a bondwoman without asking permission from the Prophet (peace and blessings of Allah be upon him).

1:49 When it was her day for him to stay with her,

1:53 she said,

1:54 "Did you notice, O Messenger of Allah, that I manumitted my bondwoman?"

1:59 He said,

2:00 "Did you really do so?"

2:01 She replied, "Yes."

2:03 He said,

2:04 "Indeed, had you given her to your maternal uncles,"

2:07 — and in another narration:

2:09 "maintained ties with some of your maternal uncles with her" —

2:11 "it would have been greater for your reward."

2:14 Commentary on the hadith:

2:17 "A bondwoman"

2:19 means: an enslaved girl,

2:20 and she owned a black maidservant.

2:23 "her day"

2:24 means: her turn and allotted share of time.

2:27 "Did you notice"

2:28 means: did you know?

2:30 "had you given her"

2:32 means: gifted her.

2:33 "your maternal uncles"

2:35 Her maternal uncles were from Banu Hilal.

2:38 "greater"

2:39 means: more abundant and superior.

2:42 Benefits of the hadith:

2:46 In the hadith is evidence for those who hold

2:48 that gifting to a relative of the womb is superior to manumission;

2:52 and in it is guidance for a wife toward virtuous deeds and noble matters;

2:57 and in it is the permissibility of a woman gifting from her own property without her husband's permission.

3:04 On the authority of Aisha (may Allah be pleased with her), who said:

3:07 Whenever the Messenger of Allah (peace be upon him)

3:10 intended to travel,

3:12 he would cast lots among his wives,

3:15 and whichever of them had her arrow drawn,

3:17 he would take her along with him.

3:19 He used to apportion to each woman among them her day and her night,

3:24 except that Sawdah bint Zam'ah

3:27 gifted her day and her night to Aisha, the wife of the Prophet (peace be upon him),

3:33 seeking thereby the pleasure of the Messenger of Allah (peace be upon him).

3:39 Commentary on the hadith:

3:42 "he cast lots"

3:43 Casting lots

3:44 refers to arrows upon which names were written,

3:47 so whoever's designated arrow was drawn

3:49 secured the portion assigned to it.

3:52 "he took her along"

3:54 means: he (peace be upon him) accompanied her on his journey.

3:58 "seeking"

3:59 means: desiring.

4:01 Benefits of the hadith:

4:04 Derived from the hadith is:

4:06 the legitimacy of casting lots in division among partners;

4:11 and in it is the permissibility of a woman relinquishing some of her binding rights to her husband.

4:18 Chapter:

4:19 How a slave and goods are taken into possession.

4:23 On the authority of al-Miswar ibn Makhramah:

4:25 his father, Makhramah, said to him,

4:27 "O my son,

4:29 it has reached me that some robes have arrived for the Prophet (peace and blessings of Allah be upon him),

4:34 and he is distributing them,

4:36 so take us to him."

4:38 So we went,

4:39 and we found the Prophet (peace be upon him) at his home.

4:44 He said to me,

4:45 "O my son,

4:46 call the Prophet (peace be upon him) out to me."

4:50 I found that momentous to say,

4:52 so I said,

4:53 "Should I call the Messenger of Allah (peace be upon him) out for you?!"

4:57 He said,

4:58 "O my son,

4:59 he is not a tyrant."

5:02 So I called him.

5:04 In another narration:

5:05 My father stood at the door and spoke,

5:08 and the Prophet (peace be upon him) recognized his voice.

5:12 He came out wearing an outer robe of brocade buttoned with gold.

5:18 In another narration:

5:19 And he was showing him its beauties.

5:21 He said,

5:23 "O Makhramah,

5:24 we hid this away for you."

5:27 In another narration:

5:28 "I hid this away for you,

5:30 I hid this away for you."

5:32 And he gave it to him.

5:35 In another narration:

5:36 And he had a harsh temperament.

5:39 And in another narration:

5:40 So he said,

5:41 "Is Makhramah pleased?"

5:44 Commentary on the hadith:

5:47 "Robes"

5:49 refers to close-fitting non-Arab garments.

5:52 "I found that momentous"

5:53 means: I considered it an enormous matter,

5:55 for such speech is unbefitting the station of prophethood.

5:59 "he is not a tyrant"

6:01 means: he is not an oppressive despot.

6:04 "of brocade"

6:06 Brocade refers to garments made of raw silk.

6:10 "buttoned"

6:11 means: fastened with buttons.

6:13 "we hid this away for you"

6:15 means: we concealed it for your sake.

6:18 Benefits of the hadith:

6:21 Derived from the hadith is:

6:23 the recommendation of winning over hearts;

6:26 and that taking possession is achieved merely by handing over the item to the recipient of the gift.

6:33 Chapter: Gifting that which is disliked to wear.

6:37 On the authority of Ibn Umar (may Allah be pleased with him and his father), who said:

6:40 The Prophet (peace and blessings of Allah be upon him) came to the house of Fatimah,

6:44 but he did not enter upon her.

6:47 Then Ali came,

6:48 and she mentioned that to him,

6:50 so he mentioned it to the Prophet (peace be upon him).

6:54 He said,

6:55 "I saw upon her door a decorated curtain."

6:59 And he said,

7:00 "What have I to do with the worldly life?"

7:03 So Ali went to her and mentioned that to her,

7:06 and she said,

7:07 "Let him command me concerning it whatever he pleases."

7:10 He said,

7:11 "Send it to so-and-so,

7:14 a family in need."

7:17 Commentary on the hadith:

7:20 "she mentioned that to him"

7:22 means: Fatimah (may Allah be pleased with her) mentioned to Ali (may Allah be pleased with him)

7:27 the arrival of the Prophet (peace be upon him) and his turning back.

7:32 "a decorated curtain"

7:34 A decorated fabric is one patterned with various colors.

7:38 "Send it"

7:39 means: send it to them and give it as charity,

7:42 "a family in need"

7:44 meaning: so that they may benefit from it as protection against the cold,

7:47 whether as bedding, a rug, or a garment.

7:51 Benefits of the hadith:

7:55 Derived from the hadith is:

7:57 the dislike of entering a house in which there is something reprehensible;

8:01 and in it is forsaking places where religious violations occur;

8:05 and in it is a demonstration of the fiqh of Fatimah (may Allah be pleased with her)

8:08 and the soundness of her intellect,

8:10 for she did not rush to ruin the curtain,

8:13 but rather said, "Let him command me concerning it whatever he pleases";

8:17 and in it is a man's disciplining of his married daughter.

8:24 On the authority of Ali (may Allah be pleased with him), who said:

8:27 The Prophet (peace and blessings of Allah be upon him) gifted me a striped silken suit of clothes,

8:32 so I wore it,

8:33 but I saw anger on his face,

8:36 so I tore it up among my womenfolk.

8:40 Commentary on the hadith:

8:43 "a striped silken suit of clothes"

8:45 It is a type of cloak interwoven with silk in striped bands.

8:49 "I tore it up"

8:51 means: I divided it.

8:53 Benefits of the hadith:

8:57 Derived from the hadith is:

8:58 anger upon seeing an evil;

9:01 and in it is the prohibition of wearing silk for men.

9:07 Chapter: Accepting gifts from polytheists.

9:11 On the authority of Anas (may Allah be pleased with him), who said:

9:14 A robe of fine silk was gifted to the Prophet (peace and blessings of Allah be upon him),

9:19 while he used to forbid silk,

9:21 The people marveled at its beauty,

9:23 so he said:

9:25 "By the One in Whose Hand is the soul of Muhammad,

9:27 the handkerchiefs of Sa'd ibn Mu'adh in Paradise are far better than this."

9:33 Commentary on the hadith:

9:37 A cloak was gifted to the Prophet, peace and blessings of Allah be upon him,

9:41 and the one who gifted it was Ukaydir of Dawmat al-Jandal.

9:44 *Sundus*

9:46 means fine silk brocade.

9:48 "The handkerchiefs" (*la-manadilu*):

9:50 a handkerchief (*al-mandil*)

9:51 is a piece of cloth used to remove dirt or sweat.

9:55 "Far better" (*ahsanu*)

9:56 means superior and softer.

9:59 Points of benefit derived from the hadith:

10:03 The hadith highlights an immense virtue of Sa'd ibn Mu'adh, may Allah be pleased with him.

10:07 It shows the permissibility of gifting garments that are disliked or forbidden to wear oneself.

10:11 It also indicates the prohibition of men wearing silk.

10:16 On the authority of Anas ibn Malik, may Allah be pleased with him:

10:19 A Jewish woman brought the Prophet, peace and blessings of Allah be upon him, a poisoned sheep,

10:25 and he ate from it.

10:27 She was subsequently brought in,

10:29 and it was asked:

10:30 "Shall we not kill her?"

10:32 He said, "No."

10:33 Anas added: "I continued to perceive the effects of that poison in the palate of the Messenger of Allah, peace be upon him."

10:40 Commentary on the hadith:

10:43 "A Jewish woman":

10:45 Her name was Zaynab,

10:46 and there is a difference of opinion as to whether she later embraced Islam.

10:49 "In the palate" (*fi lahawat*):

10:50 *al-lahah* (the uvula)

10:51 is the small piece of flesh at the top of the throat at the very back of the mouth.

10:56 Points of benefit derived from the hadith:

11:00 The hadith indicates the permissibility of eating the food of those whose food is lawful to consume,

11:05 without inquiring about its origin.

11:07 It establishes that the default presumption is that things are safe and pure,

11:11 unless evidence proves otherwise.

11:14 Likewise, the ruling concerning goods sold in Muslim markets

11:17 is that they are presumed sound and lawful until the opposite becomes clear.

11:24 Chapter: Giving Gifts to Polytheists

11:27 On the authority of Asma' bint Abi Bakr, may Allah be pleased with her, who said:

11:32 "My mother came to visit me while she was still a polytheist,

11:35 during the treaty of Quraysh when they had a pact with the Messenger of Allah, peace and blessings of Allah be upon him,

11:40 and she was accompanied by her father.

11:43 So I consulted the Messenger of Allah, peace be upon him, for a ruling,

11:47 saying:

11:48 'O Messenger of Allah,

11:49 my mother has come to visit me, and she is desiring kinship and aid;

11:53 should I maintain ties of kinship with her?'

11:55 He replied:

11:56 'Yes,

11:57 maintain ties of kinship with your mother.'"

11:59 Commentary on the hadith:

12:02 "My mother":

12:03 Her name was Qutaylah.

12:05 "During the treaty of Quraysh":

12:07 That is, during the period between the Treaty of al-Hudaybiyyah and the Conquest of Makkah.

12:10 "Desiring" (*raghibah*):

12:12 Some scholars said:

12:13 inclined toward Islam,

12:14 while others said:

12:16 desiring gifts, support, and kind treatment.

12:18 Points of benefit derived from the hadith:

12:22 Some scholars used this hadith to deduce the obligation of a Muslim child providing financial support for non-Muslim parents.

12:29 It demonstrates the legitimacy of making truces with belligerent non-Muslims and dealing with them during periods of armistice.

12:35 It indicates the permissibility of traveling to visit relatives.

12:38 It demonstrates the virtue of Asma', may Allah be pleased with her,

12:42 as she was scrupulous and cautious regarding her religious affairs.

12:45 The hadith also points to the obligation of exercising caution and verification in religious matters.

12:52 Chapter

12:54 On the authority of 'Abdullah ibn 'Ubaydullah ibn Abi Mulaykah:

12:57 The sons of Suhayb, the freedman of Ibn Jud'an,

13:00 laid claim to two houses and a room,

13:03 asserting that the Messenger of Allah, peace and blessings of Allah be upon him, had granted them to Suhayb.

13:08 Marwan said:

13:10 "Who will testify for the two of you to that effect?"

13:13 They said: "Ibn 'Umar."

13:15 So he summoned him, and he testified:

13:17 "The Messenger of Allah, peace be upon him, indeed granted Suhayb two houses and a room."

13:24 So Marwan ruled in their favor based on his testimony.

13:28 Commentary on the hadith:

13:31 Suhayb is Ibn Sinan ibn Khalid al-Mawsili, later al-Rumi, may Allah be pleased with him.

13:38 Marwan is Ibn al-Hakam ibn Abi al-'As,

13:41 and he was at that time the governor of Madinah on behalf of Mu'awiyah ibn Abi Sufyan, may Allah be pleased with him.

13:48 "He ruled" (*qada*) means he passed legal judgment.

13:51 Points of benefit derived from the hadith:

13:54 The hadith indicates the obligation of giving testimony when called upon.

13:59 It illustrates the high merit of Ibn 'Umar, may Allah be pleased with them both.

14:03 The hadith also serves as evidence for those who accept the sole testimony of a single witness whose integrity and justice are widely renowned.

14:11 Chapter: What Has Been Said Concerning Life-Tenancy (*'Umra*) and Survivorship (*Ruqba*)

14:15 On the authority of Jabir, may Allah be pleased with him, who said:

14:18 The Prophet, peace and blessings of Allah be upon him, ruled that a lifetime grant (*'umra*) belongs entirely to the one to whom it was granted.

14:24 And on the authority of Abu Hurayrah, may Allah be pleased with him,

14:27 from the Prophet, peace and blessings of Allah be upon him, who said:

14:31 "A lifetime grant (*'umra*) is valid."

14:33 Commentary on the hadith:

14:37 Chapter: What has been said concerning life-tenancy (*'umra*) and survivorship (*ruqba*).

14:40 *Ruqba* is when a man says to another:

14:44 "I assign my house to you on survivorship:

14:46 if I die before you, it belongs to you;

14:49 and if you die before me, it reverts to me."

14:52 *'Umra*:

14:53 is when a man says to another:

14:55 "I grant you my house for a lifetime,"

14:57 meaning: "I have made it yours for the duration of your life."

15:01 "Was granted" (*wuhibat*) means it was gifted.

15:04 "Valid" (*ja'izah*):

15:05 meaning it becomes the permanent property of the recipient,

15:07 and the grantor retains no right to it whatsoever thereafter.

15:12 Points of benefit derived from the hadith:

15:16 It is derived from the hadith

15:18 that a lifetime grant (*'umra*) is a valid and binding outright gift.

15:21 It contains encouragement to give voluntary charity.

15:24 The hadith also points to the necessity of taking precautions when formulating gifts.

15:30 Chapter: Borrowing Horses, Riding Beasts, and Other Items

15:36 On the authority of Anas, who said:

15:38 "The Prophet, peace and blessings of Allah be upon him, was the most handsome of people,

15:42 the most generous of people, and the bravest of people.

15:46 One night, the people of Madinah were terrified by an alarming noise,

15:49 so the people headed toward the sound.

15:52 But they were met by the Prophet, peace be upon him,

15:55 who had already rushed toward the sound ahead of everyone else,

15:57 and he was saying:

15:59 'Do not be afraid, do not be afraid!'

16:02 He was riding a horse belonging to Abu Talhah, bareback without a saddle,

16:07 with a sword slung around his neck."

16:09 In one narration:

16:11 The Prophet, peace be upon him, borrowed

16:14 a horse from Abu Talhah called al-Mandub.

16:18 And in another narration:

16:20 "It used to be slow, or it had a slow gait."

16:24 So he said:

16:25 In one narration:

16:27 "We saw nothing to be alarmed by."

16:29 And in another narration:

16:30 "We found nothing frightening;

16:33 we found this horse to be as swift as an ocean,"

16:36 or: "Indeed, it is like a vast sea!"

16:38 In one narration:

16:39 "And that horse was never outrun in any race after that day."

16:43 Commentary on the hadith:

16:47 "The most handsome of people" means the best and most perfected of them.

16:50 "The most generous of people"

16:52 means the most magnanimous of them.

16:54 "Terrified" (*fazi'a*)

16:55 means became alarmed and frightened.

16:56 "The people headed toward the sound":

16:59 meaning people set out rushing toward its direction.

17:02 "Do not be afraid" (*lan tura'u*):

17:04 that is, do not panic.

17:06 "Belonging to Abu Talhah":

17:07 His name was Zayd ibn Sahl, may Allah be pleased with him.

17:11 "Saddle" (*sarj*):

17:12 it is the equipment placed on the back of a riding beast to mount it.

17:16 "We found it to be as swift as an ocean":

17:17 a metaphor for the horse's immense speed and boundless running stamina.

17:21 Points of benefit derived from the hadith:

17:24 It is derived from the hadith

17:26 that borrowing animals is permissible.

17:29 It shows that borrowed property must be returned safely to its owner.

17:33 It illustrates the unmatched courage of the Prophet, peace and blessings of Allah be upon him.

17:38 It offers guidance on calming people's fears and showing gentleness toward them

17:42 when crises and alarming events occur.

17:46 Chapter: Borrowing Garments for a Bride upon Her Wedding

17:50 On the authority of Ibn Abi Mulaykah, who said:

17:52 "I entered upon 'A'ishah, may Allah be pleased with her,

17:56 and she was wearing a coarse cotton shift (*dir'*) worth only five dirhams.

18:00 She said:

18:02 'Look up at my servant girl;

18:04 look at her,

18:06 for she feels too proud to wear such a dress inside the house!

18:10 Yet I had one like it during the lifetime of the Messenger of Allah, peace and blessings of Allah be upon him,

18:16 and there was not a single woman being adorned for her wedding in Madinah

18:20 who did not send for me to borrow it.'"

18:24 Commentary on the hadith:

18:28 A shift (*al-dir'*) is a woman's everyday dress or gown.

18:31 *Qutr* is attributed to a locality in Bahrain,

18:35 referring to garments made of thick, coarse cotton,

18:38 though other views have been stated.

18:40 "Feels too proud" (*tuzha*)

18:41 means she acts haughty or disdains to wear it.

18:44 "Adorned" (*tuqayyan*)

18:45 means beautified and prepared for her bridal procession.

18:49 Points of benefit derived from the hadith:

18:52 It is derived from the hadith

18:54 that it is permissible to borrow fine garments for a bride,

18:58 which is an act of recognized kindness aligned with sound custom and social practice.

19:02 It indicates that a woman may wear fine clothes at home,

19:07 even if such clothing might also be worn by some servants.

19:10 It illustrates the profound humility of 'A'ishah, may Allah be pleased with her,

19:14 and her contentment with simple sustenance even when prosperous.

19:19 Chapter: The Merit of Granting Milking Animals (*al-Maniha*)

19:22 On the authority of Abu Hurayrah, may Allah be pleased with him,

19:25 that the Messenger of Allah, peace and blessings of Allah be upon him, said:

19:29 "What an excellent charity—"

19:31 and in another narration:

19:32 "What an excellent gift—

19:34 A precious, high-yielding milch-camel,

19:37 and a precious, high-yielding sheep or goat,

19:40 yielding a vessel of milk in the morning and another in the evening."

19:44 Commentary on the Hadith:

19:48 The term *manīḥah* (a loan for use):

19:49 It is a she-camel or a ewe that a man lends to another to milk and later return.

19:55 The word *laqḥah*:

19:56 That is, a she-camel or ewe that is lactating.

20:00 The word *ṣafī*:

20:01 Meaning one that yields abundant milk.

20:04 "Yielding a vessel in the morning and another in the evening":

20:07 Meaning it is milked to fill one vessel in the morning and another in the evening.

20:11 Lessons Derived from the Hadith:

20:15 It is inferred from the hadith:

20:17 Encouragement to relieve the needs of the poor through continuous charity,

20:23 and that granting a *manīḥah* is a form of ongoing charity (ṣadaqah jāriyah),

20:26 as it provides sustenance morning and evening.

20:32 On the authority of Ibn Shihāb,

20:34 from Anas ibn Mālik (may Allah be pleased with him), who said:

20:38 "When the Emigrants arrived in Medina from Mecca,

20:41 they had nothing at all in their hands,

20:45 while the Ansar were owners of the land and real estate.

20:49 So the Ansar agreed with them to share the produce of their properties every year,

20:54 sparing them the labor and the provision of maintenance.

20:57 And his mother was Umm Anas, Umm Sulaym—

21:01 who was also the mother of 'Abdullah ibn Abī Ṭalḥah—

21:04 and Umm Anas had given the Messenger of Allah (peace and blessings of Allah be upon him) some date palms.

21:11 The Prophet (peace be upon him) then gave them to Umm Ayman, his freedwoman,

21:16 the mother of Usāmah ibn Zayd.

21:19 In another narration:

21:20 A man would assign date palms to the Prophet (peace be upon him)

21:26 until he conquered Banu Qurayzah and Banu al-Naḍīr.

21:29 And when the Prophet (peace be upon him)

21:32 finished subduing the people of Khaybar

21:35 and returned to Medina,

21:37 the Emigrants returned to the Ansar their *manā'iḥ* (temporary fruit-grants) which they had granted them from their fruits,

21:44 and the Prophet (peace be upon him) returned to his [Anas's] mother her date palms.

21:49 In another narration:

21:51 And my family instructed me to go to the Prophet (peace be upon him)

21:56 to ask him for what they had given him, or a portion thereof.

21:59 But the Prophet (peace be upon him) had already granted it to Umm Ayman,

22:05 so Umm Ayman came and wrapped a cloth around my neck,

22:09 saying:

22:10 'No, by the One besides Whom there is no deity!

22:13 He shall not give them to you, for he has already granted them to me!'

22:17 So the Messenger of Allah (peace be upon him) gave Umm Ayman others from his orchard in their place."

22:24 In another narration:

22:26 "He gave her ten times as many."

22:29 Commentary on the Hadith:

22:32 "So the Ansar agreed with them to share":

22:34 Meaning, they reached an agreement.

22:36 "Sparing them the labor and the provision of maintenance":

22:39 This falls under the chapter of sharecropping trees (*musāqāh*).

22:42 *'Idhāq* is the plural of *'idhq*:

22:44 Which means the date palm,

22:46 and what is meant is that she granted him date palms.

22:49 "The Prophet (peace be upon him) gave them":

22:53 Meaning, he granted them as a gift.

22:55 "And when the Prophet (peace be upon him) finished subduing the people of Khaybar":

23:00 That is, when he concluded that battle.

23:03 "And returned":

23:04 Meaning, he came back.

23:06 "Returned":

23:07 That is, gave back.

23:08 "Their *manā'iḥ*":

23:10 The *manīḥah*:

23:11 It is a she-camel or a sheep given so that it may be milked and its milk utilized;

23:16 this is its original linguistic sense,

23:18 but it was later applied to any beneficial gift.

23:22 "Which they had granted them":

23:24 That is, which they had given to them.

23:27 "His mother":

23:28 That is, the mother of Anas.

23:30 "In their place":

23:31 Meaning, as compensation to her.

23:33 "And he gave her ten times as many":

23:36 "From his orchard":

23:38 That is, from his garden.

23:40 "A man would assign date palms to the Prophet (peace be upon him)":

23:44 Meaning, as a temporary grant to be returned.

23:46 "She wrapped the cloth around my neck":

23:49 A figurative expression indicating her intense anger.

23:52 Lessons Derived from the Hadith:

23:56 It is inferred from the hadith:

23:58 The recommendation to console and support one's brothers;

24:01 and it shows the virtue of the Ansar,

24:03 and their noble character, generous nature,

24:07 and deep love for Islam and its people.

24:10 It demonstrates that a *manīḥah* is a gift of usufruct,

24:13 so it is permissible to reclaim it at any time.

24:17 It also shows the permissibility of swearing an oath without being asked to do so.

24:20 The hadith indicates that a *manīḥah* of date palms is not zakat,

24:25 because the Prophet (peace be upon him) accepted it.

24:30 It proves the permissibility of transferring a *manīḥah* to someone else

24:33 after acquiring the right to its usufruct.

24:36 It shows that when a *manīḥah* is no longer needed,

24:39 it should be returned to its original owners.

24:41 It also demonstrates that if someone gives a poor person a *manīḥah* that had been lent to him,

24:46 and then wishes to return the original *manīḥah* to its owner

24:49 because he no longer needs to accept such grants,

24:52 he should compensate that poor person with something else.

24:57 On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both), who said:

25:01 The Messenger of Allah (peace and blessings of Allah be upon him) said:

25:05 "There are forty good deeds,

25:07 the highest of which is granting a milk-giving goat;

25:10 no person performs any one of them,

25:13 hoping for its reward and believing in what was promised for it,

25:17 except that Allah will admit him thereby into Paradise."

25:21 Commentary on the Hadith:

25:24 *Khaṣlah* means a quality or a branch of good deed.

25:28 "The grant of a goat":

25:30 An *'anz* is a female goat.

25:33 "Hoping for its reward":

25:35 Meaning, to attain its recompense.

25:38 "And believing in what was promised for it":

25:40 That is, believing firmly in what is known conclusively from the words of the Prophet (peace be upon him).

25:46 Lessons Derived from the Hadith:

25:50 It is inferred from the hadith:

25:52 An exposition of the virtue of lending a milk-giving goat,

25:54 and that milk suffices to fulfill basic needs.

25:57 The hadith points out that sincerity is among the prerequisites for deeds to be accepted.

26:02 It also shows the obligation of having absolute faith in the reward promised through the words of the Messenger (peace and blessings of Allah be upon him).

Summary of Sahih Al-Bukhari | Episode (90) | The continuation of the book The Gift and Its Virtue

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