when it bolts and runs off. Here, therefore, the intent is that the game must not be disturbed from its place or frightened.
• “ṣaydahā” (its game): ṣayd is any creature that is by nature wild and whose meat is lawful to eat, whether bird or beast.
• “wa-lā yukhtalā shawkahā” (its thorns are not to be cut): yukhtalā is passive, with the dotted khāʾ. The Arabs say ikhtalā the herbage or the trees, meaning to cut the fresh fodder; the dried remains are then called ḥashīsh. Al-khalā (sing. khalāh) is one individual shoot of vegetation, and the root comes from their expression khalaytu al-baql, “I cut the greens.” The phrase “lā yukhtalā khalāhā” thus means that its herbage is not to be mown. Al-ʿAynī notes that some narrators lengthened the final vowel, which is a mistake.
• “sāqiṭatihā illā li-munshid” (nothing that has fallen may be picked up except by one who announces it): sāqiṭah is the luqṭah (lost article). The munshid is the person who proclaims and identifies it, whereas the nāshid is the one who searches for it and inquires about it.
• “wa-man qutil” (whoever is killed): the verb is passive; man is a relative pronoun that here carries a conditional sense, which is why the apodosis is introduced by the particle fa in “fa-huwa bi-khayr al-naẓarayn.”
• “bi-khayr al-naẓarayn” (has the better of the two choices): that is, he may select either the blood-money or the execution of the killer.
• “al-idhkhar”: with hamzah kasrah, a quiescent dhāl, and khāʾ kasrah. The word may be interrogative with its hamzah elided, or predicative, understood by al-ʿAbbās earlier in the context. It can be accusative as an exception or nominative as a substitute. One idhkhara (pl. idhkhir) is a small plant whose roots spread through the soil, its stalks are thin, and it has a pleasant scent.
• “fī qubūrinā wa-buyūtinā” (in our graves and houses): they plug the gaps between the bricks of graves with it, and when roofing houses they lay it beneath the clay and above the wood so that it seals the crevices and holds the mud in place.

Lessons derived from the ḥadith
1 – The Prophet’s sermon on the second day of the Conquest of Mecca: he delivered it to clarify the legal rulings and to re-establish in people’s hearts the majesty and sanctity of the Noble Kaʿbah, lest they imagine that it had become like any other land whose inviolability could be breached.