• al-ʿasīf: with an open ʿayn and a kasrah on the sīn, it means “wage” or “payment,” and is derived from ʿasf (oppression).
• Anīs: with a ḍammah on the hamzah and a fatḥah on the nūn, ending with an undotted sīn, is a diminutive form. He is Ibn al-Ḍaḥḥāk al-Aslamī.

Lessons derived from the ḥadith:
1- The Bedouins’ roughness results from their distance from knowledge, legal rulings, and refined manners; hence he implored the one who “does not speak from whim” to judge only by the Book of Allah.
2- The Prophet’s ﷺ excellent character: he did not scold the man for his discourtesy.
3- The prescribed penalty for an adulterer who is muḥṣan is stoning with rocks until death. A muḥṣan is a free, legally accountable person who has had intercourse within a valid marriage.
4- The penalty for an adulterer who is not muḥṣan is one hundred lashes and exile for one year.
5- It is unlawful to accept compensation to cancel ḥudūd; doing so constitutes consuming wealth wrongfully.
6- Whoever commits a prohibited act out of ignorance or forgetfulness is not disciplined; rather, he is taught. The father ransomed his son’s ḥadd with one hundred sheep and a slave-girl, thinking it permissible and beneficial, and the Prophet ﷺ merely taught him the ruling and returned his sheep and slave-girl.
7- The ḥadith establishes a general subsidiary principle: if someone acts on the assumption that a causative factor exists, and it later appears that no such factor was present, his act is null and void, and he may reclaim whatever resulted from the mistaken assumption.
8- Al-Ḥāfiẓ Ibn Ḥajar said, “Permission to dispose is confined to valid contracts,” and Ibn Daqīq al-ʿĪd added, “Whatever is taken through a faulty exchange must be returned and is not owned.”
9- It is permissible to appoint an agent to establish and carry out the ḥudūd.
10- The enforcement of ḥudūd belongs to the supreme ruler (imām) or his deputy; no one else may implement them.
11- The ḥadith is cited as evidence that a single confession is sufficient to establish and execute the prescribed penalty; the scholarly debate on this will be mentioned, Allah willing.
12- Ibn al-Qayyim, on the wisdom of lashing the fornicator, said: “The fornicator sins with his entire body, and the pleasure of fulfilling his desire pervades the whole body.”
13- The wisdom behind stoning the muḥṣan and lashing the non-muḥṣan is that the first has already enjoyed the complete blessing.