Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺsaid, "What a good Maneehah (i.e., a milch she-camel which has recently given birth and which gives profuse milk) is, and (what a good Maneehah) (the sheep which gives profuse milk, a bowl in the morning and another in the evening) is!"
Maalik narrated: Maneehah is a good act of charity.
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Commentary :
A Muslim should bear in mind that whatever he gives in charity is received by Allah, Exalted is He, and therefore he should carefully handpick what he gives in charity and refrain from donating only his worst or cheapest possessions, because what is spent in charity is in fact what would be preserved (and stored for him in the Hereafter), and whatever he spends of his wealth in this worldly life is lost.
In this hadeeth, the Prophet ﷺ stated the benefits of the Maneehah, which is a milch she-camel which has recently given birth, and which gives profuse milk, and is given to people as a gift to avail themselves of its milk and then return it to the owner. The Prophet ﷺ said: “What a good Maneehah (i.e., a milch she-camel which has recently given birth and which gives profuse milk) is, and (what a good Maneehah) the sheep which gives profuse milk, a bowl in the morning and another in the evening.”
He ﷺ also lauded the sheep which gives profuse milk when given in charity. He ﷺ said: “(what a good Maneehah) the sheep which gives profuse milk, a bowl in the morning and another in the evening.” When such animals are given in charity, it is one of the best and most rewardable acts of charity, because the giver would be spending from the best and purest items of wealth in his possession, and Allah, Exalted is He, is Good and accepts only that which is good.
The hadeeth urges Muslims to exchange gifts..

2630

Ibn Shihaab Al-Zuhree narrated:
Anas ibn Maalik (may Allah be pleased with him) said, "When the emigrants came Al-Madeenah, they had nothing whereas the Ansaar had land and property. The Ansaar gave them their land on condition that the emigrants would give them half the yearly yield, work on the land, and provide the necessaries for cultivation." His (i.e., Anaas's mother who was also the mother of ‘Abdullah ibn Abee Talhah, gave some date-palms to Allah's Messenger ﷺ who gave them to his freed slave-girl (Umm Ayman) who was also the mother of Usaamah ibn Zayd (may Allah be pleased with them). When the Prophet ﷺfinished from the fighting against the people of Khaybar and returned to Al-Madeenah, the emigrants returned to the Ansaar the fruit gifts which the Ansaar had given them. The Prophet ﷺ also returned to Anas's mother the date-palms. Allah's Messengerﷺ gave Umm Ayman other trees from his garden in lieu of the old gift.
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Commentary :
The Ansaar had great merits, for they supported the Messenger of Allah ﷺ, defended Islam, and warmly welcomed their emigrant brothers, and their generosity and hospitality towards their fellow Muslim brothers were unmatched. Their merits and virtues cannot be missed.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) related that when the emigrants left Makkah, fleeing from religious persecution and leaving behind their families, homeland, and wealth, and reached Al-Madeenah, they had nothing and were destitute, whereas the Ansaar had land and property. The Ansaar graciously gave them half the yearly yield, they (the Ansaar) worked on the land and provided the necessaries for cultivation, because the emigrants did not know much about cultivation. This meaning is further supported by the report narrated on the authority of Anas (may Allah be pleased with him) and complied in Sunan Al-Tirmithee reading: “When the Messenger of Allah ﷺ arrived in Al-Madeenah, the emigrants came to him and said: 'O Messenger of Allah! We have not seen people who are more willing to sacrifice when having a lot, nor more patient when having a little than the people whom we are staying amongst. Our provisions are so sufficient, and we share with them their produce such that we fear that all our reward is gone.” Anas's mother, Sahlah or Mulaykah bint Milhaan Al-Ansaariyyah, nicknamed Umm Sulaym (may Allah be pleased with her), who was also the mother of ‘Abdullah ibn Abee Talhah, Anas’s half-brother, gave some date-palms to Allah's Messenger ﷺ who gave them to his freed slave-girl and nursemaid Barakah Al-Habashiyyah, nicknamed Umm Ayman, who was also the mother of Usaamah ibn Zayd, the Prophet’s freed-slave (may Allah be pleased with them).
Ibn Shihaab Al-Zuhree narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that when the Prophet ﷺ conquered Khaybar, an area north of Al-Madeenah where the fortresses of the Jews were located, after Al-Hudaybiyyah on the 1st of Muharram, 7 A.H., Muslims gained wealth and fruits. When he ﷺ returned to Al-Madeenah, he ﷺ returned to the Ansaar the fruit gifts which they had given to the emigrants as they had earned spoils of war during the battle of Khaybar. The Prophet ﷺ also returned to Anas's mother the date-palm she had given to him, and compensated Umm Ayman with other trees from his garden in lieu of the old gift. Another version of the hadeeth reads: “from his personal wealth,” referring to his garden.
The hadeeth highlights that the bond of faith-based brotherhood is one of the strongest bonds.
It is also deduced from the hadeeth that one should recompense people’s favors whenever he can afford it.
It also underlines how the Prophet ﷺ honored his female slave, Umm Ayman (may Allah be pleased with her). .

2631

‘Abdullah ibn ‘Amr (may Allah be pleased with them) narrated that Allah's Messenger ﷺ said, "There are forty virtuous deeds and the best of them is the Maneehah (i.e., a milch she-camel, sheep, or she-goat which has recently given birth and which gives profuse milk gifted to others to avail themselves of their milk) of a she goat, and anyone who does one of these virtuous deeds aspiring to Allah's reward with firm confidence that he will get it, Allah, Exalted is He, will admit him to Paradise because of it.” Hassaan (a sub-narrator) said, "We tried to count those good deeds below the Maneehah; we mentioned replying to the sneezer, removing harmful objects from the road, etc., but we failed to count even fifteen.".

Commentary :
A manifestation of the divine grace is that Allah, Exalted is He, accepts small good deeds and handsomely rewards them with abundant reward out of His generosity and bounty.
In this hadeeth, ‘Abdullah ibn ‘Amr (may Allah be pleased with them) narrated that Allah's Messenger ﷺ listed forty righteous deeds or qualities that are indicative of faith, righteousness, and kindness. Whoever adheres to such virtuous deeds and qualities is promised Paradise by Allah, Exalted is He, provided that he devotes them exclusively to Him and aspires to nothing but the reward of Allah, Exalted is He.
The best and foremost of these virtuous deeds is the Maneehah (i.e., a milch she-camel, sheep, or she-goat which has recently given birth and which gives profuse milk gifted to others to avail themselves of its milk) of a she goat. This means that one offers the milk of a she-goat as a gift to someone or the milch she-goat itself as a gift to avail himself of it and its milk and then return it to the owner.
Hassaan ibn ‘Atiyyah Al-Shaamee, a sub-narrator of the hadeeth, said that he and other members of the audience tried to count those good deeds that were below the Maneehah in terms of reward such as: returning the greetings of peace, replying to the sneezer (i.e.,when a sneezer praises Allah, his Muslim brother should say to him, ‘Yarhamuka Allaah,’ meaning may Allah have mercy upon you), and removing harmful objects from the road. He stated that they failed to count even fifteen.
Other scholars listed forty virtuous deeds and qualities, and people may differ as to whether they were less than the Maneehah of a she-goat in terms of virtue and reward. Perhaps the best is not to mention them all, as the Prophet ﷺ did, fearing that specifying them would alienate people from other acts of righteousness and kindness, and because if this reward is designated for such an act (donating a she-goat in charity) and the less virtuous deeds and qualities, what about the reward designated for greater ones?! It was also said that wisdom entails that he ﷺ did not specify these virtuous deeds and qualities lest people should look down on other acts of righteousness, as insignificant as they may seem..

2633

Aboo Sa’eed(may Allah be pleased with him) narrated:
A Bedouin came to the Prophet ﷺ and asked him about the emigration. The Prophet ﷺ said to him, "May Allah be merciful to you. The matter of emigration is difficult. Have you got some camels?" He replied in the affirmative. The Prophet ﷺ asked him, "Do you pay their Zakaah?" He replied in the affirmative. He ﷺ asked, "Do you lend them so that their milk may be utilized by others?" The Bedouin said, "Yes." The Prophet ﷺ asked, "Do you milk them on the day off watering them?" He replied, "Yes." The Prophet ﷺ said, "Do good deeds beyond the merchants (or the sea) and Allah, Exalted is He, will never disregard any of your deeds." (See Hadeeth No. 260, Vol. 5).

Commentary :
The migration to Al-Madeenah was obligatory on all Muslims in the early days of Islam, to escape religious persecution and depart the land of disbelief to support the Prophet ﷺ in Al-Madeenah. The best of the believers were those who migrated to the Prophet ﷺ in Al-Madeenah.
In this hadeeth, Aboo Sa’eed Al-Khudree (may Allah be pleased with him) related that a Bedouin, i.e., an Arab desert dweller, came to the Prophet ﷺ and asked him about the emigration, meaning to commit himself to migrate to Al-Madeenah. He was not living in Makkah and it was not incumbent on him to migrate to Al-Madeenah before the conquest of Makkah. This Bedouin asked the Prophet’s permission to move to Al-Madeenah with the Prophet ﷺ, leaving behind his family and land. The Prophet ﷺ feared that he would not be able to endure such estrangement and honor such a commitment. He ﷺ feared that he might not be able to fulfill the due rights of the emigration, and break his covenant. He ﷺ said to him, "May Allah be merciful to you.” The Arabic word used in the hadeeth is ‘Wayhaka,’ which is used in reference to someone who encountered an undeserved adversity. He ﷺ added: “The matter of emigration is difficult,” and only few people are able to shoulder such a duty, and it seemed very difficult for the inquirer. This is why the Prophet ﷺ did not approve this Bedouin’s request and he asked him, “Have you got some camels?" He replied in the affirmative. The Prophet ﷺ asked him, "Do you pay their Zakaah?" He replied in the affirmative. He ﷺ further asked, "Do you lend them so that their milk may be utilized by others?" The Bedouin said, "Yes." The Arabic word used in the hadeeth is Maneehah, which means a milch she-camel or sheep gifted to someone to avail himself of its milk and then return it to the owner, who may also give the she-camel as a gift, not as a loan, without specifying returning it.
The Prophet ﷺ asked, "Do you milk them on the day off watering them?" This is because milking the milch she-camels on such day is better as it produces more milk and it is also more convenient for the poor and needy people, who used to go to the places of water to drink from the she-camels’ milk. The Bedouin replied, "Yes." The Prophet ﷺ said, "Do good deeds beyond the merchants (or the sea),” meaning in the villages and towns near your homeland, “and Allah, Exalted is He, will never disregard any of your deeds." The Prophet ﷺ meant that as long as he performed the religious obligations prescribed by Allah, Exalted is He, with regard to himself and his wealth, it did not matter where he lived, even if it was in the farthest place to Al-Madeenah; Allah, Exalted is He, would reward him for his good deeds and such rewards would not be diminished in the slightest.
It was said that this incident took place after the conquest of Makkah. The Prophet ﷺ said: “There is no emigration after the conquest of Makkah.” [Al-Bukhaaree and Muslim].
It was also said that the emigration to Al-Madeenah was merely recommended for Muslims who did not live in Makkah, and was only obligatory on those Muslims in Makkah. It was also said that the emigration to Al-Madeenah was specifically incumbent on the town dwellers (urbanites) and not Bedouins and desert dwellers. Another opinion suggested that the emigration to Al-Madeenah was deemed obligatory on Muslims if only some residents of a given town or city embraced Islam, lest the Muslims residing therein should be subject to the provisions and rulings regarding the disbelievers. However, the dwellers of the cities and towns whose people embraced Islam were not enjoined to migrate to Al-Madeenah.
The hadeeth highlights the great virtues of the emigration and the merits of the emigrants.
It also underlines the virtue of paying the Zakaah on camels and hastening to perform good deeds..

2634

Taawoos narrated that he was told by the most learned one amongst them (i.e., Ibn ‘Abbaas) that the Prophet ﷺ went towards some land which was flourishing with vegetation and asked to whom it belonged. He ﷺ was told that such and such a person took it on rent. The Prophet ﷺ said, "It would have been better (for the owner) if he had given it to him gratis rather than charging him a fixed rent.”
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Commentary : All good lies in whatever benefits a person in the Hereafter, and worldly pleasures and gains will ultimately come to cease to exist when this worldly life should end. It is becoming of Muslims to hasten to perform good deeds and aspire to the reward of Allah, Exalted is He, to prepare the needed provisions for the abode of eternal bliss.
In this hadeeth, the Companion ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺ saw a farm which was flourishing with vegetation, indicating its large produce.
He ﷺ asked to whom it belonged and was told that such and such a person took it on rent. The Prophet ﷺ advised its owner with what was better and more rewardable for him, namely to offer it as a gift for the farmer and earn the rewards of Allah, Exalted is He, in the Hereafter. The Arabic word used in the hadeeth is Al-Maneehah, which referred to a gift or what is offered to someone for free, but not as charity.
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2640

‘Abdullah ibn Abee Mulaykah narrated on the authority of ‘Uqbah ibn Al-Haarith that ‘Uqbah married the daughter of Aboo Ihaab ibn ‘Azeez (may Allah be pleased with them), and then a woman came and said, "I suckled ‘Uqbah and his wife." ‘Uqbah (may Allah be pleased with him) said to her, "I do not know that you have suckled me, and you did not inform me!" He then sent someone to the house of Aboo Ihaab to inquire about that but they did not know that she had suckled their daughter. Then ‘Uqbah (may Allah be pleased with him) went to the Prophet ﷺ in Al-Madeenah and asked him about it. The Prophet ﷺ said to him, "How (can you keep your wife) after it has been said (that both of you were suckled by the same woman)?" So, he divorced her and she got married to another man.
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Commentary : Islam decreed that breastfeeding should create a bond (i.e., milk kinship) similar to blood relationships and forbids exactly the same which is forbidden due to blood kinship. Breastfeeding establishes milk kinship, and accordingly the prohibition of marriage is established, just like the case with blood kinship. Hence, it is forbidden for a man to marry his sisters through nursing or his nurse-mother, or his maternal or paternal aunts through nursing, and so on.
In this hadeeth, the Companion ‘Uqbah ibn Al-Haarith (may Allah be pleased with him) narrated that he married the daughter of Aboo Ihaab ibn ‘Azeez ibn Qays (may Allah be pleased with them), whose name was Ghunayyah and was also known as Umm Yahyaa, and then a woman came and said, "I suckled both ‘Uqbah and his wife." This woman informed ‘Uqbah (may Allah be pleased with him) that she had nursed him and the woman he had married. The breastfeeding that establishes establish a milk-mother relationship as per the laws of Islam is feeding a woman’s milk to an infant under two years of age.
‘Uqbah said to her, "I do not know that you have suckled me, and you did not inform me!" He (may Allah be pleased with him) exclaimed that he did not know of that, and that this woman had not even told him that she nursed him before that day!
Thereupon, ‘Uqbah (may Allah be pleased with him) sent someone to the house of Aboo Ihaab to ask his in-laws about that, but they did not know that she had nursed their daughter.
‘Uqbah (may Allah be pleased with him) went to the Prophet ﷺ in Al-Madeenah and asked him about it. The Prophet ﷺ said to him, "How (can you keep your wife) after it has been said (that both of you were suckled by the same woman)?" Meaning, ‘How could you retain such marriage and continue to have sexual relations with her despite being informed that she was your sister through nursing.” So, he (may Allah be pleased with him) divorced her to avoid doubts or due to the fact that such a marriage contract was defective. ‘Uqbah (may Allah be pleased with him) divorced her and she got married to another man.
The hadeeth urges Muslims to avoid doubtful matters.
It is inferred from the hadeeth that it is permissible to travel in pursuit of knowledge.
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2641

‘Umar ibn Al-Khattab (may Allah be pleased with him) said: “People were (sometimes) judged by the revealing of a Divine Revelation during the lifetime of Allah's Messenger ﷺ, but now there is no longer new revelation (i.e., the divine revelation ended by the Prophet’s death). Now we judge you by the deeds you practice publicly, so we will trust and favor the one who performs good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah, Exalted is He, will judge him (and hold him accountable) for that, but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.
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Commentary : A person should be held accountable for his outward deeds in this worldly life, and only Allah, Exalted is He, knows of his inward intentions, and He will hold him accountable for them before Him. He did not command us to investigate people’s inner thoughts and intentions harbored in their hearts and judge them accordingly.
In this hadeeth, ‘Umar ibn Al-Khattab (may Allah be pleased with him) stated that sometimes the Prophet ﷺ received the divine revelation to disclose the inner characters and intentions held by some Muslims, because some were hypocrites who manifested good (faith) and concealed evil (disbelief). However, Allah, Exalted is He, exposed them by means of the divine revelation. After the Prophet’s death, the divine revelation ceased, and Muslims could only judge one another based on their outwardly good or evil deeds. ‘Umar (may Allah be pleased with him) said: “We will trust and favor the one who performs good deeds in front of us, and we will not call him to account about what he is really doing in secret,” meaning that we should judge people based on their outward deeds; if they are outwardly good, they should be trusted and declared as trustworthy and should be honored accordingly, and we should not hold him accountable for his inner thoughts and intentions. Rather, Allah, Exalted is He, will judge him (and hold him accountable) for that. He (may Allah be pleased with him) added that whoever is judged as outwardly evil, by committing a grave sin or an offence warranting a Hadd (i.e., a corporal punishment prescribed by the Laws of Islam for certain crimes), or did what entailed punishment, because none is safe from falling into sin, such a person is no longer trusted nor declared trustworthy and accordingly will not be believed, even if he claims to hold good intentions. Such a statement is not to be believed since we judge him merely based on his outward character and deeds, not his inward intentions.
It is deduced from the hadeeth that the basic principle is that a Muslim is trustworthy unless proven otherwise based on what contradicts it.
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2645

Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺsaid about Hamzah's daughter, "It is unlawful for me to marry her, as foster relations are treated like blood relations (in marital affairs). She is the daughter of my foster brother."
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2647

‘Narrated Aa’ishah (may Allah be pleased with her):
Once the Prophet ﷺcame to me while a man was in my house. He said, "O ‘Aa’ishah! Who is this (man)?" I replied, "My milk-brother!" He said, "O ‘Aa’ishah! Be sure about your milk brothers, as milk kinship is only valid if it takes place in the suckling period (i.e., before two years of age).”
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Commentary : Islam decreed that breastfeeding should create a bond (i.e., milk kinship) similar to blood relationships and forbids exactly the same which is forbidden due to blood kinship. This is provided that the relevant conditions of nursing are fulfilled, one of which is that the nursed infant is under two years of age.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that once the Prophet ﷺcame to her house to find a man was therein. His name was not mentioned by the narrators, but it is possible that he was the son of Aboo Al-Qu‘s. He ﷺ said, "O ‘Aa’ishah! Who is this (man)?" She (may Allah be pleased with her) replied that he was her milk-brother. Thereupon, he ﷺ said, "O ‘Aa’ishah! Be sure about your milk brothers, as milk kinship is only valid if it takes place in the suckling period (i.e., before two years of age).” This means that one should carefully ensure that the due conditions for the validity of milk kinship are met, one of which is nursing the infant before two years of age, because it is one of the conditions for the validity of nursing, without which the milk kinship is not established as per the laws of Islam.
Not all the infants one’s mother nurses become his or her milk-siblings; milk kinship is only established when the nursed infant is below the age of two. Breastfeeding is only valid (i.e., establishes milk kinship) when the infant’s only food is milk, i.e., under the age of two, otherwise it is invalid. Allah, Exalted is He, Says (what means): {Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period].} [Quran 2:233]. This is the condition for the validity of the breastfeeding that establishes milk kinship; the nursed infant must be below the age of two, when the infant’s only food is milk. After the child is weaned, breastfeeding no longer establishes milk kinship.
It is deduced from the hadeeth that it is allowable for a milk-brother to visit his milk-sister and stay alone with her..

2649

Zayd ibn Khaalid (may Allah be pleased with him) narrated:
Allah's Messengerﷺ ordered that an unmarried man who committed Fornication (i.e., illicit sexual intercourse) be scourged one hundred lashes and sent into exile for one year.
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Commentary :
Fornication(i.e., illicit sexual intercourse) is one of the gravest evils, and it contravenes the (higher objectives of the Laws of Islam including the) preservation of lineage, guarding of chastity (i.e., guarding one’s private parts from unlawful acts), and the mindfulness of the sacred ordinances of Allah, Exalted is He. It also leads to sowing the seeds of the worst enmity and hatred among people, and it is one of the serious crimes for which Allah, Exalted is He, prescribed a fixed punishment.
In this hadeeth, Allah's Messengerﷺ underlined that Allah, Exalted is He, prescribed a specific punishment for Fornication, stated in the Quran and specified in the Sunnah. If a perpetrator of Fornication is married or was previously married, the Hadd (i.e., corporal punishment prescribed by the Laws of Islam for certain crimes) prescribed for such a crime is stoning to death, as defined in the Sunnah. If a perpetrator of Fornication is unmarried, the Hadd is one hundred lashes. Allah, Exalted is He, Says (what means): {The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes.} [Quran 24:2]. The Sunnah prescribed an additional punishment besides the lashing, namely, exile for one year. This means that the unmarried perpetrator of Fornicationmust be subjected to 100 lashes and exiled from the town or city where he committed his crime for one year, as a disciplinary punishment. The exile aims to take the perpetrator out of his familiar environment and old life of sin. The place of the exile is left to be determined by the ruler as he deems fit, as long as the perpetrator is being banished from his own country, city, or town to any given distant place.
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2655

‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺheard a man (reciting the Quran) in the Mosque, and he ﷺ said, "May Allah bestow His Mercy upon him. No doubt, he made me remember such-and such ayaat of such-and-such chapter which I dropped (from my memory).” ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ performed the Tahajjud prayer (i.e., late night prayer) in my house, and then he ﷺ heard the voice of ‘Abbaad (may Allah be pleased with him) who was praying in the Mosque, and said, "O ‘Aa’ishah! Is this ‘Abbad's voice?" I said, "Yes." He ﷺ said, "O Allah! Be merciful to ‘Abbaad!”
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Commentary :
The Quran is the sacred Speech of Allah, Exalted is He, and He commanded us to preserve it in our hearts and minds and to keep on revising what we have memorized of it, lest we should forget it.
In this hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺheard a man reciting the Quran in the Mosque, and said, "May Allah bestow His Mercy upon him. No doubt, he made me remember such-and such ayaat of such-and-such chapter which I dropped (from my memory),” meaning that he ﷺ forgot such ayaat and remembered them upon hearing them from him.
In another version of the hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ performed the Tahajjud prayer (i.e., late night prayer) in her house, and heard the voice of ‘Abbaad (may Allah be pleased with him) who was praying in the Mosque. He ﷺ said, "O ‘Aa’ishah! Is this ‘Abbad's voice?" He ﷺ wanted to verify that it was the voice of ‘Abbaad (may Allah be pleased with him). She (may Allah be pleased with her) said, "Yes." He ﷺ said, "O Allah! Be merciful to ‘Abbaad!”
It is deduced from the hadeeth that it is conceivable that the Prophet ﷺ might forget some of that which he ﷺ had already conveyed to the Ummah.
It is also inferred therefrom that one should supplicate Allah, Exalted is He, in favor of the one who does him a favor, even if this favor is unintended.
The hadeeth underlines the merits of ‘Abbaad (may Allah be pleased with him).
It is also inferred that one should supplicate Allah, Exalted is He, in favor of his fellow Muslim brothers in their absence.
It is also deduced therefrom that it is allowable to recite the Quran aloud and raise one’s voice at night in the mosque, and this is not disliked as long as it does not disturb and harm others, nor imperil the doer to falling into Riyaa’ (i.e., showing off and seeking to impress others to win their praise) and arrogance..

2661

Aa’ishah (may Allah be pleased with her) said:
"Whenever Allah's Messengerﷺ intended to go on a journey, he ﷺ would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a one of the battles, he ﷺ drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah, Exalted is He, had decreed the obligation of wearing Hijaab for women. I was carried in a Hawdaj (i.e., camel's litter for women) and dismounted while still in it. When Allah's Messengerﷺwas through with his battle and returned home, and we approached Al-Madeenah, he ﷺordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing, I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. Those who were carrying me on the camel, came to my Hawdaj and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, thin and lean, and did not eat much. So, those people did not feel the difference in the heaviness of the Hawdaj while lifting it, and they put it over the camel. At that time, I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody! So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt drowsy and slept. Safwaan ibn Mu‘attal Al-Sulamee Al-Dhakwaanee was behind the army and reached my abode in the morning. When he (may Allah be pleased with him) saw a sleeping person, he came to me, and he had seen me before the obligation of the Hijaab. So, I got up when I heard him saying, "Inna lillaah wa innaa ilayhi raaji‘oon (i.e., Indeed, we belong to Allah, and indeed to Him we will return)." He (may Allah be pleased with him) made his camel knell down, got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwaan (may Allah be pleased with him) set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (i.e., therumor-mongers who circulated such false accusations) and the leader of the false accusers was ‘Abdullah ibn Ubayy ibn Salool. After that we returned to Al-Madeenah, and I fell ill for one month while people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet ﷺwhich I used to receive from him when I got sick. But he ﷺ would come, greet me and say, 'How is that (girl)?' I did not know anything of what was going on till I recovered from my ailment and went out with Umm Mistah to the Manaasi‘ (i.e., a vast open place near Baqee‘ at Al-Madeenah), where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near our houses. This habit of ours was similar to the habit of the old Arabs (who used to relieve themselves) in the open country (or away from houses). So, I and Umm Mistah bint Ruhm went out walking. Umm Mistah stumbled because of her long dress and on that she said, 'Let Mistah be ruined.' I said, ‘What a harsh word you have said! Why would you abuse a man who took part in (the battle of) Badr?' She said, 'O dear girl, you did not you hear what they said?' Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned home, Allah's Messengerﷺ came to me, and after greeting he ﷺ said, 'How is that (girl)?' I asked him to allow me to go to my parents. I wanted then to be sure of the news through them; I Allah's Messengerﷺ allowed me, and I went to my parents and asked my mother, 'What are people talking about?' She said, 'O my daughter! Do not worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but women would forge false news about her.' I said, 'Glorified be Allah! Are people really talking about this matter?' That night I kept on weeping and could not sleep till morning. In the morning, Allah's Messenger ﷺcalled ‘Alee ibn Abee Taalib and Usaamah ibn Zayd (may Allah be pleased with them) when he ﷺ saw the divine revelation delayed, to consul them about divorcing his wife (i.e., ‘Aa’ishah). Usaamah ibn Zayd (may Allah be pleased with him) said what he knew of the good reputation of the Prophet’s wives and added, 'O Allah's Messengerﷺ!Keep you wife, for, by Allah, we know nothing about her but good.' ‘Alee ibn Abee Taalib (may Allah be pleased with him) said, 'O Allah's Messengerﷺ!Allah, Exalted is He, has no imposed restrictions on you, and there are many other women, yet you may ask her female servant who will tell you the truth.' On that, Allah's Messengerﷺcalled Bareerah and said, 'O Bareerah. Did you ever see anything which roused your suspicions about her?' Bareerah said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the (domestic) goats to eat.' On that day, Allah's Messengerﷺ ascended the pulpit and requested that somebody support him in punishing ‘Abdullah ibn Ubayy ibn Salool. Allah's Messenger ﷺ said, 'Who will support me to punish that person (‘Abdullah ibn Ubayy ibn Salool) who has hurt me by slandering my family (i.e., wife)? By Allah, I know nothing about my family (i.e., wife) but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Sa‘d ibn Mu‘aadh (may Allah be pleased with him) got up and said, 'O Allah's Messengerﷺ!By Allah, I will relieve you of him. If that man is from the Aws tribe, then we will chop his head off, and if he is from our brothers, i.e., the Khazraj tribe, then order us, and we will carry out your order.' On that Sa‘d ibn ‘Ubaadah, the chief of the Khazraj tribe - who has been a pious man before this incident, but was motivated by his blameworthy zeal for his tribe – got up and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usayd ibn Hudhayr got up and said (to Sa‘d ibn ‘Ubaadah) (may Allah be pleased with them), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites!' Thereupon, the two tribes: the Aws and Khazraj got so agitated and were about to fight each other, while Allah's Messenger ﷺwas standing on the pulpit. He ﷺ got down and quieted them till they became silent and he kept quiet. On that day, I kept on weeping so much so that neither did my tears stop, nor could I sleep. In the morning, my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, a woman from the Ansaar asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in that state, Allah's Messengerﷺ came and sat down and he had never sat with me since the day they forged the accusation. No divine revelation regarding my situation came to him for a month. He ﷺ recited Tashah-hud (i.e., the two testimonies of faith: none is worthy of worship but Allah and Muhammad is His Messenger) and then said, 'O ‘Aa’ishah! I have been informed such-and-such about you; if you are innocent, then Allah, Exalted is He, will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, He accepts his repentance.' When Allah's Messengerﷺ finished his speech, my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Allah's Messengerﷺ on my behalf. My father (may Allah be pleased with him) said, ‘By Allah, I do not know what to say to Allah's Messenger ﷺ!” I said to my mother, 'Talk to Allah's Messengerﷺ on my behalf.' She (may Allah be pleased with her) said, 'By Allah, I do not know what to say to Allah's Messenger ﷺ.’ I was a young girl and did not have much knowledge of the Quran. I said, 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I falsely confessed to you that I am guilty, and Allah knows that I am innocent, you would believe me. By Allah, I only compare my situation with you except to the situation of Yoosuf’s father (i.e., Prophet Ya‘qoob) who said (what means): {…so patience is most fitting. And Allah (Alone) is the one sought for help against that which you describe.} [Quran 12:18] Then I turned to the other side of my bed hoping that Allah, Exalted is He, would prove my innocence. By Allah I never thought that He would send divine revelation concerning my situation, as I considered myself too inferior to be talked about in the Holy Quran. I had hoped that Allah's Messengerﷺ might have a dream in which Allah, Exalted is He, would prove my innocence. By Allah, The Prophet ﷺ had not got up and nobody had left the house before the divine revelation came to him. So, there overtook him the same state which used to overtake him, (when he ﷺ used to have, when receiving the divine revelation). He ﷺ was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Allah's Messengerﷺ was over, he was smiling and the first word he said, ‘Aa’ishah! Thank Allah, for Allah has declared your innocence.' My mother told me to go to Allah's Messenger ﷺ!I replied, 'By Allah, I will not go to him and will not thank anyone but Allah, Exalted is He.' So, Allah, Exalted is He, revealed the ayah that reads (what means): {Indeed, those who came with falsehood are a group among you.} [Quran 24:11] When Allah, Exalted is He, gave the declaration of my innocence, Aboo Bakr (may Allah be pleased with him), who used to provide for Mistah ibn Uthaathah (may Allah be pleased with him), for he was his relative, said, 'By Allah, I will never provide for Mistah because of what he said about ‘Aa’ishah (may Allah be pleased with her).' But Allah, Exalted is He, later revealed the ayah that reads (what means): {And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah , and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.} [Quran 24:22] Thereupon, Aboo Bakr (may Allah be pleased with him) said, 'Yes! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before. Allah's Messengerﷺ also asked Zaynab bint Jahsh (i.e., the Prophet's wife about me saying, 'What do you know and what did you see?' She (may Allah be pleased with her) replied, 'O Allah's Messengerﷺ! I do not claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except good about ‘Aa’ishah." ‘Aa’ishah (may Allah be pleased with her) further added, "Zaynab was competing with me (with her beauty and the Prophet's love for her), yet Allah, Exalted is He, protected her (from being malicious), for she was endowed with piety and mindfulness of Allah, Exalted is He.”
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Commentary :
The incident of Ifk (i.e., false allegation against ‘Aa’ishah) is when the Mother of the Believers, ‘Aa’ishah (may Allah be pleased with her) was slandered and falsely accused of committing Fornication. It was one of the most serious incidents that served as a real test for the sincerity of the faith of many Muslims. Allah, Exalted is He, revealed in the Quran a clear statement of her innocence, out of His grace conferred upon her, the Prophet ﷺ, and the whole Muslim community.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) related that whenever Allah's Messengerﷺ intended to go on a journey, he ﷺ would draw lots amongst his wives, and would take with him, the one upon whom the lot fell. He ﷺ drew lots amongst his wives for one of his battles, namely, the Battle of Banee Al-Mustaliq (also known as Al-Muraysee‘) in 5 A.H., and the lot fell on her. This took place after Allah, Exalted is He, had revealed the ayahabout the obligation of Hijaab (i.e., head veil) for women. She (may Allah be pleased with her) set out with him, and was carried down in a Hawdaj (i.e., camel's litter for women) while still inside it (when they came to a halt). On the way back from that Ghazwah (i.e., a battle led by the Prophet ﷺ), as they approached Al-Madeenah, Allah's Messenger ﷺannounced at night that it was time for departure. When they announced the news of departure, she (may Allah be pleased with her) got up and went away from the army camp to answer the call of nature before the departure. She (may Allah be pleased with her) walked till she was past the army to answer the call of nature. After finishing, she (may Allah be pleased with her) returned (to the camp) to depart (with the others) and suddenly realized that her necklace was missing. It was a necklace made of Dhafaar beads (i.e., Yemenite beads partly black and partly white). Therefore, she (may Allah be pleased with her) returned to look for it in the place where she had relieved herself, and was delayed because of that. Meanwhile, people who used to carry her on her camel came and lifted the Hawdaj onto the back of the camel, thinking that she was inside of it. In those days, women were light in weight for they did not get fat, and flesh did not cover their bodies in abundance, as they used to eat only little amounts of food that satisfied their hunger.
She (may Allah be pleased with her) waited in the place where she used to stay, thinking that they would eventually discover her absence and come back in search of her. While she (may Allah be pleased with her) was sitting there, she was overtaken by sleep. Safwaan ibn Al-Muʻattal Al-Sulamee Al-Dhakwaanee (may Allah be pleased with him) was behind the army to pick up what might have fallen or been forgotten by the Muslim army. He (may Allah be pleased with him) found her sleeping, and he had seen her before the obligation of the Hijaab was decreed. He (may Allah be pleased with him) said aloud, "Inna lillaah wa innaa ilayhi raaji‘oon (i.e., Indeed, we belong to Allah, and indeed to Him we will return)," to wake her up. She woke up, veiled her face, and they did not speak a single word afterward. She (may Allah be pleased with her) rode his camel and he (may Allah be pleased with him) led it till they reached the army while they were taking a rest.
Her saying, ‘Then whoever was meant for destruction, fell into destruction,” referred to the rumor-mongers who slandered her and circulated such false allegations against her, led by ‘Abdullah ibn Ubay ibn Salool, the chief of the hypocrites, and they incurred their own destruction accordingly. Some Companions also circulated these false allegations including: Hassaan ibn Thaabit, Mistah ibn Uthaathah, and Hamnah bint Jahsh, Zaynab bint Jahsh’s sister (may Allah be pleased with them).
‘Aa’ishah (may Allah be pleased with her) added that after they returned to Al-Madeenah, she fell ill for one month while people were circulating and spreading the forged statements of the false accusers. She (may Allah be pleased with her) was unaware of what people were saying about her, but she had some doubts since she (may Allah be pleased with her) sensed that she was not receiving the usual kindness and compassion from the Prophet ﷺwhich she (may Allah be pleased with her)used to receive from him when she got sick. Rather, he ﷺ would enter her room, greet her saying, 'How is that (girl)?' He ﷺ would ask, with half a heart, how she was, without informing her of what was being said about her. She (may Allah be pleased with her) did not know anything of what was going on till she recovered from her ailment and went out with Umm Mistah bint Abee Ruhm (may Allah be pleased with her) to the Manaasi‘ (i.e., a vast open place near Baqee‘ at Al-Madeenah), where people used to answer the call of nature. Women did not use to go to answer the call of nature except at night to spare themselves any inconvenience and unwanted gazes, and that was before people had lavatories near their houses. As customary among Arabs, people used to relieve themselves in vast open areas in specified spots in the desert (away from houses, for they disliked to have lavatories near their houses). So, she and Umm Mistah bint Ruhm (may Allah be pleased with them) went out walking. Umm Mistah stumbled because of her long dress and on that she said, 'Let Mistah be ruined!' ‘Aa’ishah (may Allah be pleased with her) said, ‘What a harsh word you have said! Why would you abuse a man who took part in (the battle of) Badr?' She (may Allah be pleased with her) informed ‘Aa’ishah (may Allah be pleased with her) of the false allegations and rumors the slanderers had circulated about her. Her sickness and pain were aggravated.
When she (may Allah be pleased with her) returned home, Allah's Messengerﷺ halfheartedly asked her, 'How is that (girl)?' She (may Allah be pleased with her) asked him to allow her to go to her parents, and he ﷺ gave her permission to do so. She (may Allah be pleased with her) wanted to verify the news by asking them. Her mother said, 'O my daughter! Do not worry much about this matter.” Trying to make her feel better, she (may Allah be pleased with her) added: “By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.' She meant that a woman in her position would not be safe from being a target of people’s gossip and rumors; people and other co-wives would usually spread rumors about a beautiful wife loved by her husband. ‘Aa’ishah (may Allah be pleased with her) said, 'Glorified be Allah! Are people really talking about this matter?' She meant that such lies and slander were common products of jealousy harbored by co-wives and other people. That night ‘Aa’ishah (may Allah be pleased with her) kept on weeping and could not sleep till morning, indicating her deep distress and sadness.
She (may Allah be pleased with her) added that the Prophet ﷺconsulted with ‘Alee ibn Abee Taalib and Usaamah ibn Zayd (may Allah be pleased with them) about divorcing her when the divine revelation was delayed. Usaamah ibn Zayd (may Allah be pleased with him) said what he knew of the good reputation and righteousness of the Prophet’s wives and added, 'O Allah's Messengerﷺ!Keep you wife, for, by Allah, we know nothing about her but good.' On the other hand, ‘Alee ibn Abee Taalib (may Allah be pleased with him) said, comforting the Prophet ﷺ, 'O Allah's Messengerﷺ!Allah, Exalted is He, has not imposed restrictions on you, and there are many other women,” suggesting divorce to relieve the Prophet’s distress and anxiety. He (may Allah be pleased with him) also suggested that the Prophet ﷺ should ask her female servant, since servants usually have a closer look into the private life of their masters. On that, Allah's Messengerﷺcalled Bareerah and said, 'O Bareerah. Did you ever see anything which roused your suspicions about her?' Bareerah (may Allah be pleased with him) said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the (domestic) goats to eat,' out of her innocence. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “By Allah, I know about her as does a jeweler know about the pure piece of gold!” She acquitted ‘Aa’ishah (may Allah be pleased with them) of the lies that the hypocrites had fabricated against her.
It is noteworthy that scholars held different opinions as to whether or not the Prophet ﷺ knew of ‘Aa’ishah’s innocence before the divine revelation acquitted her, but they all agreed that he ﷺ did not believe such rumors.
Some held that he ﷺ knew of her innocence, and so did ‘Alee (may Allah be pleased with him), but he ﷺ had to wait for the divine revelation since people had circulated such false accusations. This is because the wives of the Prophets of Allah would never commit Fornication, because it would involve disgracing the Prophets of Allah with what is unbecoming of their refined status.
Others maintained that he ﷺ had some doubts, but her innocence seemed more likely to him, and when the divine revelation acquitted her, he ﷺ knew it with certainty. This is evidenced by the fact that he ﷺ consulted ‘Alee and Usaamah (may Allah be pleased with them) about divorcing her and asked Bareerah (may Allah be pleased with her), indicating his doubts. They also argued that he ﷺ would have continued to have some doubts if the divine revelation had not acquitted her, although there were no proofs to support such false claims. There is a difference between the absence of proofs to substantiate the slanderer's claims warranting the execution of the prescribed Hadd, and the innocence revealed by Allah, Exalted is He.
Others believed that Allah, Exalted is He, wanted to highlight the refined status of His Messenger and his family. Therefore, He took the Prophet ﷺ out of the equation, defended him, acquitted his wife, and refuted his enemies’ claims Himself. Allah, Exalted is He, wanted to rebuke the slanderers Himself rather than letting the Prophet ﷺ answer to them and exonerate his wife. Moreover, the Prophet ﷺ was the actual target of such harm, but they threw such false accusations against his wife. It was inappropriate for the Prophet ﷺ to testify of her innocence, although he ﷺ was certain of it, or believed that she (may Allah be pleased with her) most likely did not commit such sin. He ﷺ did not believe that she (may Allah be pleased with her) could ever commit such sin, Allah forbids! This is why he ﷺ said: “Who will support me to punish that person (‘Abdullah ibn Ubayy ibn Salool) who has hurt me by slandering the reputation of my family (i.e., wife)? By Allah, I know nothing about my family (i.e., wife) but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.”
He ﷺ had enough reasons to believe that ‘Aa’ishah (may Allah be pleased with her) was innocent more than any of the believers, but given his perfect patience, steadfastness, kindness, good faith in his Lord and his trust in Him, he ﷺ chose to adhere to patience, steadfastness, and good faith in Allah, Exalted is He, until the divine revelation should absolve her from such accusations. The divine revelation proved her innocence, bringing joy to his heart, emphasizing his refined status, and proving to all Muslims that Allah, Exalted is He, held him in such high regard, honored him, and defended him Himself!
The Prophet ﷺ ascended the pulpit and requested that somebody support him in punishing ‘Abdullah ibn Ubayy ibn Salool, one of the chiefs of the Khazraj tribe, who had slandered his wife, as he was the leader of such accusers and slanderers. He ﷺ said, 'Who will support me to punish that person (‘Abdullah ibn Ubayy ibn Salool) who has hurt me by slandering my family (i.e., wife)? By Allah, I know nothing about my family (i.e., wife) but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' This indicated the good moral character of Safwaan (may Allah be pleased with him), and that he was a trustworthy and pious man who was known for good conduct, as acknowledged by the Prophet ﷺ and all people.
The Ansaar were divided into two major tribes: the Aws and Khazraj. Sa‘d ibn Mu‘aadh (may Allah be pleased with him), the chief of the Aws tribe, got up and said, 'O Allah's Messengerﷺ!By Allah, I will relieve you of him. If that man is from the tribe of the Aws, then we will chop his head off, and if he is from our brothers, i.e., the Khazraj tribe, then order us, and we will carry out your order.' This indicated Sa‘d ibn Mu‘aadh’s good manners and his knowledge of the limits of his chiefdom; he (may Allah be pleased with him) did not explicitly declare killing a person who belonged to the Khazraj tribe like he did with a man from his own tribe, and left the ruling to be decided by the Messenger of Allah ﷺ, pledging to execute the punishment that would be pleasing to him. On hearing that, Sa‘d ibn ‘Ubaadah, the chief of the Khazraj tribe, who was a senior and pious Companion (may Allah be pleased with him), got up, motivated by his prejudice and blameworthy zeal for his tribe and said, 'By Allah, you have told a lie,” meaning, ‘You are wrong,’ as Arabs used to refer to mistakes as lies, “you cannot kill him, and you will never be able to kill him.' He (may Allah be pleased with him) said so because he believed that Sa‘d ibn Mu‘aadh (may Allah be pleased with him)had crossed the line and should not have interfered in the private affairs of the Khazraj tribe. On that, Usayd ibn Hudhayr, one of the chiefs of the Aws tribe, got up and said (to Sa‘d ibn ‘Ubaadah), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites!' These statements were made only because they were quarreling, and he (may Allah be pleased with him) did not mean to accuse him of hypocrisy, but was rather exaggerating in rebuking him. Moreover, such insults are worthless and have no weight, because they were said in a state of anger.
‘Aa’ishah (may Allah be pleased with her) added: “Thereupon, the two tribes of Aws and Khazraj got so agitated and were about to fight each other, while Allah's Messenger ﷺwas standing on the pulpit. He ﷺ got down and quieted them till they became silent and he kept quiet.
She (may Allah be pleased with her) kept on weeping so much so that neither did her tears stop, nor could she sleep. She (may Allah be pleased with her) continued to weep for two nights and a day, so much so that she thought that her liver would burst from weeping. This is because grief is especially harmful to the liver more than any other body organ. A woman from the Ansaar visited her, sat down and started weeping with her, to give her consolation. While they were in this state, Allah's Messengerﷺ came and sat down, and he had never sat with her since the day they forged those accusations. No divine revelation regarding her situation came to him for a month, to clear her name and inform the Prophet ﷺ of the truth, but he ﷺ received the divine revelation regarding other matters during that period.
He ﷺ recited Tashah-hud (i.e., the two testimonies of faith: none is worthy of worship but Allah and Muhammad is His Messenger) and then said, 'O ‘Aa’ishah! I have been informed such-and-such about you; if you are innocent, then Allah, Exalted is He, will soon reveal your innocence, and if you have committed a sin,” meaning if you happened to fall into sin, which was unlike you, “then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, He accepts his repentance.' When Allah's Messengerﷺ finished his speech, her tears ceased completely and there remained not even a single drop; she (may Allah be pleased with her) was in awe of what he ﷺhad said! She (may Allah be pleased with her) requested her father and mother (may Allah be pleased with them) to reply to Allah's Messengerﷺ on her behalf and defend her, but they both said: “By Allah, I do not know what to say to Allah's Messengerﷺ!” They were in a tough spot, considering the lofty status of the Messenger of Allah ﷺ on one hand, and their own daughter who was falsely accused of such a heinous and immoral act on the other hand!
Therefore, ‘Aa’ishah (may Allah be pleased with her) replied herself, although she was a young girl then and did not have much knowledge of the Quran. She (may Allah be pleased with her) said so to explain the reason for her forgetting the name of Prophet Ya‘qoob, when she compared her situation to his situation and the harm afflicted by his sons on him and Prophet Yoosuf. She (may Allah be pleased with her) then related to him the accusations made against her and Safwaan (may Allah be pleased with them), and underlined that these rumors and false claims dwelled in people’s minds so much that they accepted such (slanderous) speech as truth. If she told them that she was innocent, and Allah knew that she was, they would not believe her, and if she falsely confessed that she was guilty, and Allah knew that she was not, they would have believed her! She (may Allah be pleased with her) added that she could not do anything but to adhere to patience and aspire to relief and acquittal from Allah, Exalted is He, as Prophet Ya‘qoob said (what means): {…so patience is most fitting. And Allah is the one sought for help against that which you describe.} [Quran 12:18]. Only Allah, Exalted is He, would clear her name, prove her innocence, and defend her! She (may Allah be pleased with her) turned to the other side of her bed hoping that Allah, Exalted is He, would prove her innocence. She (may Allah be pleased with her) added: “By Allah, I never thought that He would send divine revelation concerning my situation, as I considered myself too inferior to be talked about in the Holy Quran.” She (may Allah be pleased with her) only hoped that Allah's Messengerﷺ might have a dream in which Allah, Exalted is He, would prove her innocence. She (may Allah be pleased with her) said: “By Allah, he ﷺ had not got up and nobody had left the house before the divine revelation came to the Prophet ﷺ, who was overtaken by the same state which used to overtake him, (when he ﷺ received divine revelation). He ﷺ was sweating so much that the drops of the sweat were dropping like pearls, though it was a (cold) wintry day. “When that state of Allah's Messengerﷺ was over,” and the revelation ended, “he ﷺwas smiling and the first word he ﷺ said was asking Aa’ishah (may Allah be pleased with her) to thank Allah, Exalted is He, for declaring her innocence. Her mother told her to go to Allah's Messenger ﷺ, to thank him for such glad tidings, but she (may Allah be pleased with her) replied, 'By Allah, I will not go to him and will not thank but Allah,’ because He declared her innocence. On this occasion, Allah, Exalted is He, revealed the ayah that reads (what means): {Indeed, those who came with falsehood are a group among you. * Why, when you heard it, did not the believing men and believing women think good of one another and say, "This is an obvious falsehood"? * Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars. * And if it had not been for the favor of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment. * When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous. * And why, when you heard it, did you not say, "It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander"? * Allah warns you against returning to the likes of this [conduct], ever, if you should be believers.} [Quran 24:11-17]. In these ayaat, Allah, Exalted is He, referred to their false claims as lies. The Arabic word used was “Ifk,” meaning false allegations. Allah, Exalted is He, stated that these slanderers fabricated lies against her and underlined their promised punishment in this worldly life and the Hereafter.
Aboo Bakr (may Allah be pleased with him) used to provide for Mistah ibn Uthaathah, for he was his relative; the mother of Mistah was named Salmaa, who was the maternal cousin of Aboo Bakr (may Allah be pleased with them). Mastah (may Allah be pleased with him) circulated such allegations and this angered Aboo Bakr (may Allah be pleased with him), who said, 'By Allah, I will never provide for Mistah because of what he said about ‘Aa’ishah (may Allah be pleased with her).' On that occasion, Allah, Exalted is He, revealed the ayah that reads (what means): {And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.} [Quran 24:22]. The ayah means, ‘those who swore not to provide for their (poor) relatives because they have wronged them!’ Thereupon, Aboo Bakr (may Allah be pleased with him) said, 'Yes! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before, and expiated for breaking his oath.
‘Aa’ishah (may Allah be pleased with her) also added: “Allah's Messengerﷺ also asked Zaynab bint Jahsh (i.e., the Prophet's wife) about me saying, 'What do you know and what did you see?' She (may Allah be pleased with her) replied, 'O Allah's Messengerﷺ! I do not claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except good about ‘Aa’ishah.’" ‘Aa’ishah (may Allah be pleased with her) further added, "Zaynab (may Allah be pleased with her) was competing with me (with her beauty and the Prophet's love for her),” meaning that she (may Allah be pleased with her) was also beautiful and used to boast about her beauty and the Prophet’s love for her, “yet Allah, Exalted is He, protected her (from being malicious), for she (may Allah be pleased with her) was endowed with piety and mindfulness of Allah, Exalted is He,” and she did not fall into sin by circulating such rumors like those who did.
It is deduced from the hadeeth that it is allowable to draw lots between one’s wives to choose one to accompany him when traveling.
The hadeeth highlights the merits of ‘Aa’ishah (may Allah be pleased with her), and her conclusive acquittal from the false accusations made against her by the explicit divine revelation and a ayah in the Quran which shall be recited unto the Day of Judgment.
It is inferred therefrom that one should recite Istirjaa‘ (i.e., saying ‘Indeed we belong to Allah, and indeed to Him we will return,’ a Dhikr that Muslims are instructed to say when afflicted by any sort of calamity) at times of adversity befalling one or any of his loved ones regarding his or their worldly or religious affairs.
It is also deduced from the hadeeth that a man should be considerate and kind towards his wife.
It is also deduced that one should check upon the sick person.
The hadeeth also underlines the merits of the Companions (may Allah be pleased with them) who partook in the Battle of Badr and defends them.
It is also inferred therefrom that one should consult with his close family members and friends about his personal affairs and problems.
It is deduced that a ruler should address the ruled when adversities should befall them.
The hadeeth also highlights the virtues of Safwaan ibn Al-Mu‘attil (may Allah be pleased with him).
It is also inferred therefrom that one should hasten to block the ways that could lead to Fitnah (i.e., dissension) and disputes.
It is also deduced from the hadeeth that a sinner’s repentance is acceptable; he should be urged to repent, for sincere repentance to Allah, Exalted is He, is a reason for having one’s sins forgiven.
It is also inferred that one should hasten to give glad tidings to the one upon whom a clear blessing is conferred or who is relieved of an adversity.
The hadeeth also urges the forgiveness and pardon of a wrongdoer.
It also encourages Muslims to spend in charity and help the less fortunate.
The hadeeth also highlights the merits of the Mother of the Believers Zaynab bint Jahsh (may Allah be pleased with her).
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2662

‘Abd Al-Rahmaan ibn Abee Bakrah narrated on the authority of his father that he (may Allah be pleased with him)said: “A man praised another man in front of the Prophet ﷺ. Thereupon, the Prophet ﷺ said to him, "Woe to you, you have cut off your companion's neck; you have cut off your companion's neck," repeating it several times and then added, "Whoever amongst you has to praise his brother should say, 'I think that he is such-and-such, and Allah knows exactly the truth, and I do not confirm anybody's good conduct before Allah, but I think him to such-and-such,' if he really knows what he says about him."
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Commentary :
Praising or dispraising people is a very serious matter, and Islam has set certain guidelines for crediting or discrediting people. It stipulated having a good knowledge of the praised or dispraised person, and also warned against ascribing false attributes to any person.
In this hadeeth, Aboo Bakrah Nafee‘ ibn Al-Haarith (may Allah be pleased with him) narrated that a man praised another in front of the Prophet ﷺ.Thereupon, the Prophet ﷺ said to him, "Woe to you,” the Arabic word used in the hadeeth is ‘Wayhaka,’ which literally means ‘woe to you,’ indicating rebuke, and it is used in reference to someone who has made a serious mistake incurring an undeserved adversity. He ﷺ added, “… you have cut off your companion's neck, you have cut off your companion's neck," meaning that you have seriously harmed your friend. This is because such praise may drive him to fall into conceit and arrogance. He ﷺ repeated it several times, to warn against such an act and indicate its gravity. He ﷺ then clarified that if someone has to praise another person, in a situation where such praise is required by the Laws of Islam, e.g., for a witness, or for any Laws of Islam-approved benefit, one should say, “…'I think that he is such-and-such, and Allah knows exactly the truth, and I do not confirm anybody's good conduct before Allah, but I think him to be such-and-such,' if he really knows what he says about him." In such situations, one should settle for mentioning the good qualities of the praised person and phrase it as explained in the hadeeth, saying, ‘I think that so-and-so is trustworthy, righteous, or honest,’ for example, rather than decisively stating that this person will have a good or bad fate in the Hereafter, because only Allah, Exalted is He, knows his true inner character, and He shall reward or punish him accordingly. Therefore, one must not decisively state that a given person is good or righteous nor evil or wicked.
The hadeeth warns against attributing qualities to a given person of which the speaker has no knowledge.
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2664

Ibn `Umar (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ called me to present myself in front of him on the eve of the Battle of Uhud, while I was fourteen years of age, and he ﷺ did not allow me to take part in that battle, but he ﷺ called me in front of him on the eve of the battle of the Trench when I was fifteen years old, and he ﷺ allowed me (to join the battle)." Naafi‘ said, "I went to ‘Umar ibn ‘Abd Al-‘Azeez, who was the Caliph at that time, and related the above narration to him, and he said, "This age (fifteen) is the limit between childhood and manhood," and wrote to his governors to give salaries to those who have reached the age of fifteen..

Commentary :
The Islamic Laws of Islam decreed that reaching puberty should be the criterion for a person’s competence for religious assignments. When a male person reaches puberty, he becomes competent for religious assignments and obligations as per the laws of Islam, and would be held accountable for all his actions (and sayings), and the same goes for girls when they start experiencing menstruation.
In this hadeeth, Narrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messenger ﷺ called young men to decide whether or not they were fit to take part in the battles yet, and this was before the battle of Uhud, in 3 A.H. Ibn ‘Umar (may Allah be pleased with him) was fourteen years of age at that time, and he ﷺ did not allow him to take part in that battle, for he ﷺ believed that he was still young and unfit to partake in the battles. In 5 A.H., he ﷺ called him again before the battle of the Trench, when he was fifteen years old, and he ﷺ allowed him (to join the battle).
Some scholars objected, saying that since the Battle of the Trench took place in 5 A.H., Ibn ‘Umar (may Allah be pleased with him) should have been sixteen years old and not fifteen. In response, it was said that Ibn ‘Umar (may Allah be pleased with him) meant that he had just turned fourteen before the Battle of Uhud, and had already turned fifteen by the Battle of the Trench, and this was(linguistically) correct and commonly acceptable in the Arabic language.
Naafi‘, the freed slave of Ibn ‘Umar (may Allah be pleased with him) and the narrator of the hadeeth, said, "I went to ‘Umar ibn ‘Abd Al-‘Azeez, who was the Caliph at that time, and related the above narration to him, and he deduced from it that the age limit between childhood and manhood is fifteen, and accordingly wrote to his governors to give salaries to those who have reached the age of fifteen should they partake in the battles.
It is inferred from the hadeeth that a ruler should keenly do what serves the best interests of the ruled, including specifying the age limit for partaking in battles and joining the Muslim army..

2674

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ asked some people to take an oath, and they hurried for it. The Prophet ﷺ ordered that lots should be drawn amongst them as to choose the one who should take an oath first.
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Commentary :
The Laws of Islam of Islam clearly outlined the proper way to settle legal disputes, especially in the absence of clear evidence that warrants judging in favor of one litigant, namely, by oath-taking. Stern warnings have been reported about making false oaths, and many Laws of Islam texts warned against the severe punishment for such an act in the Hereafter.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that two people (litigants) referred their dispute to the Prophet ﷺ, and none of them had evidence conclusively substantiating his right, or such evidence was false and inadmissible. The Prophet ﷺ offered them to take an oath; each litigant would be requested to take an oath while the other remained silent, out of reverence for the oath. When he ﷺ saw each of them hastening to take the oath first, he ﷺ ordered that lots should be drawn to choose the one who should take an oath first, and accordingly would be declared entitled to the disputed property or right.
It was said that the Prophet ﷺ only commanded that lots should be drawn to choose the one who should take an oath first after he ﷺ saw them both hastening to take the oath, lest they should take two oaths at the same time and thus the litigant who had the right to the disputed property would lose his right to it. Rather, each litigant is entitled to take an oath independently. When the litigants are equally entitled to a disputed right or property, none of them should be given the chance to take the oath first to claim the right or refute the accusations made against him (and accordingly become legally entitled to the disputed right or property) except after employing the method of lot-casting.
It is an act of Sunnah to opt for casting lots in such situations, and it is prescribed and applicable when both litigants are equally entitled to a disputed right or property (and unable to provide conclusive or admissible evidencesubstantiating their rights).
The hadeeth highlights the seriousness (and solemnity) of oath-taking in Islam.
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1405

Jābir ibn ‘Abdullāh reported: We used to engage in Mut'ah in return for a handful of dates and flour during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr until 'Umar forbade it in the case of 'Amr ibn Hurayth..

Commentary : The Shar'i marriage is a system that establishes a united family, preserves each party's rights, and highlights human dignity. Mut'ah marriage, on the other hand, damages society and causes loss for women. A man may like a woman and marry her for a specific period in return for a certain compensation. This is no more than fulfilling lust, and it leads to many evils; that's why it was more appropriate to forbid it.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that they used to marry women for enjoyment and fulfilling lust, and this was permissible and then the Prophet (may Allah's peace and blessings be upon him) declared it unlawful. This kind of relationship was so lowly that they would agree to "a handful of dates and flour" as a dowry or gift from the man to the woman, which is a small amount, equivalent to a meal. Jābir (may Allah be pleased with him) informed that they continued to do so while the Prophet (may Allah's peace and blessings be upon him) was living among them. Then, when the Messenger of Allah (may Allah's peace and blessings be upon him) passed away, they engaged in Mut'ah marriage during the caliphate of Abu Bakr (may Allah be pleased with him) until 'Umar ibn al-Khattāb (may Allah be pleased with him) forbade it during his caliphate, in the case of the Companion' Amr ibn Hurayth. 'Amr (may Allah be pleased with him) married a woman by Mut'ah marriage during the reign of 'Umar (may Allah be pleased with him), and she got pregnant from him. The statement of Jābir and the action of 'Amr (may Allah be pleased with both of them) are taken to indicate that the Prophet's prohibition of such marriage did not reach them.
The Prophet (may Allah's peace and blessings be upon him) permitted the Mut'ah marriage in the beginning and then forbade it later during the battle of Khyber until the Day of Judgment, and he declared it unlawful during the Farewell Hajj, as narrated by Al-Bukhāri, Muslim, and others.
The Hadīth indicates that Mut‘ah marriage is forbidden.
It warns against doing anything forbidden by the Prophet (may Allah's peace and blessings be upon him).
It also points out that the ruler can force specific rulings on the people to serve the interests of society..

1406

Sabrah al-Juhani reported: I married a woman from Banu' Āmir by Mut'ah marriage during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) for two red Burds (cloaks). Then, the Messenger of Allah (may Allah's peace and blessings be upon him) forbade us from Mut'ah..

Commentary : Islam has established the Shar‘i marriage system on the most just standard to preserve progeny and honor, and it has forbidden all means of enjoying women that were widespread in Jāhiliyyah and which do not protect their rights. It began to legislate that gradually so that people could adopt it rightly.
In this Hadīth, Sabrah ibn Ma‘bad al-Juhani (may Allah be pleased with him) relates that he married women by Mut‘ah marriage during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). Mut‘ah is one of the kinds of marriage in which a man enjoys a woman in return for compensation agreed by them and for a specified period, and the marriage ends with the elapse of that period. Sabrah (may Allah be pleased with him) informed that he married a woman from Banu ‘Āmir by Mut‘ah marriage and gave her two red Burds, a reference to her dowry. Burd: a striped garment opened from the front and placed on the shoulders like a cloak, yet it is smaller than it. A person can wrap it around himself or let it hang down. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Muslims from Mut‘ah marriage. Another version by Muslim points out that the Prophet (may Allah's peace and blessings be upon him) forbade it in the year of the Conquest of Makkah.
The Mut'ah marriage was known during the early stages of Islam, and the Prophet (may Allah's peace and blessings be upon him) did not forbid them from it during their travels, given their need for it. However, he forbade them from it during their stay and residence in their countries. The ruling of the Mut'ah marriage passed through various phases, as the Prophet (may Allah's peace and blessings be upon him) forbade them from it more than once. Then, he ordered them to engage in it at various times until he made it permanently forbidden. Forbidding the Mut'ah marriage was reported in many narrations, which point out that the prohibition was during the Conquest of Makkah, and this is the most famous opinion, or during the battle of Awtās, or the battle of Khaybar, or during the Prophet's last days in the Farewell Hajj. It was a permanent prohibition, not a temporary one, thus leaving no room for any difference of opinion among the jurists and the leading scholars of the Ummah. Only some of the Shiites hold a different opinion, and their opinion does not count..

1406

Ar-Rabī‘ ibn Sabrah reported that his father joined battle along with the Messenger of Allah (may Allah's peace and blessings be upon him) during the Conquest of Makkah. He said: We stayed in it for fifteen; thirty including days and nights. The Messenger of Allah (may Allah's peace and blessings be upon him) permitted us to engage in Mut‘ah marriage to women. A man from my people and I went out. I surpassed him in beauty, and he was close to ugliness. Each of us had a Burd (cloak). My Burd was old, while the Burd of my cousin was new and fresh. When we reached the south of Makkah - or its north - we came across a girl like a young smart long-necked she-camel. We said: "Would you agree that one of us engage in Mut‘ah marriage with you?" She said: "What would you give?" Each of us spread out his Burd, and she began to look at the two men and my companion saw her looking on her side. He said: "The Burd of this is old, and my Burd is new and fresh." She said: "The Burd of this is not bad," three times or twice. Then, I engaged in Mut‘ah marriage with her, and I did not come out of it until the Messenger of Allah (may Allah's peace and blessings be upon him) declared it unlawful. [In a version]: He added: She said: Is this valid? And he said: The Burd of this is old and worn-out..

Commentary : Islam has established the Shar‘i marriage system on the best methods for preserving progeny and honor, and it has forbidden the ways of enjoying women, which were prevalent during Jāhiliyyah and did not protect their rights. It was legislated gradually so people could adopt it rightly and not turn away all at once.
In this Hadīth, Sabrah ibn Ma‘bad (may Allah be pleased with him) relates that he joined the battle along with the Messenger of Allah (may Allah's peace and blessings be upon him) in the Conquest of Makkah, in 8 A.H., and they stayed there for fifteen nights along with fifteen days. Thus, the total of nights and days was thirty. The Messenger of Allah (may Allah's peace and blessings be upon him) gave them permission to engage in Mut'ah marriage with women in return for compensation they would agree for a specific period, and it would come to an end with the elapse of this time. So, Sabrah (may Allah be pleased with him) went out along with a man from his people, who was his cousin, as will be mentioned in this narration. Sabrah (may Allah be pleased with him) was more good-looking than him, and the other man was close to ugliness, i.e., unpleasant look and bad appearance. Each of them had a Burd he wanted to give to the woman he would marry by Mut‘ah. Burd: a striped garment opened from the front and placed on the shoulders like a cloak, yet it is smaller than it. A person can wrap it around himself or let it hang down. The garment of Sabrah (may Allah be pleased with him) was old and worn out, whereas the Burd of his cousin was new. They kept searching until they reached the south of Makkah or its north. There, they came across a girl like "a young smart long-necked she-camel", i.e., she had a long, straight neck and shapely figure. They presented themselves to her so that she could choose one of them to marry her by Mut'ah. In another version, she asked them: "Is this valid?" She meant the validity of this kind of marriage as to whether it is lawful and permissible to enjoy a woman for a certain period of time! He replied to her in the affirmative, as narrated in the Mustakhraj of Abu ‘Awānah. She asked them: What would you offer in return for this marriage? Thereupon, each of them spread out his Burd. She began to look at the two men and compare between them. Sabrah (may Allah be pleased with him) said: And my companion was looking at her while she was looking on her side. When he saw her in this state, he said: The Burd of this is old, and my Burd is new and fresh, seeking to attract her to himself and keep her away from Sabrah. And in a version, he said: "The Burd of this is old and worn-out." She said: The Burd of this young man is not bad - three times or twice - as if she was reconsidering the matter and thinking of choosing the more youthful of the two men, regardless of how good the Burd was. She chose Sabrah (may Allah be pleased with him), and he married her by Mut‘ah. Sabrah (may Allah be pleased with him) informed that he did not leave her until the Messenger of Allah (may Allah's peace and blessings be upon him) declared the Mut‘ah marriage unlawful. In another version by Muslim: "I stayed with her for three. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever has any of these women with whom he engaged in Mut‘ah marriage should let her go."
The Hadīth points out that Mut‘ah marriage was permanently prohibited after it had been permissible.
It affirms the existence of abrogation in the Sunnah..

1406

‘Urwah ibn az-Zubayr reported: 'Abdullāh ibn az-Zubayr stood up in Makkah and said: "Allah has made blind the hearts of some people as He has deprived them of eyesight that they give a Fatwa in favor of Mut'ah", alluding to a certain man. He called him and said: "You are uncouth and coarse. By my life, Mut'ah was practiced during the lifetime of the leader of the pious", referring to the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, Ibn Az-Zubayr said to him: "Do it yourself, and by Allah, if you do that, I will stone you with your stones.".

Commentary : Islam came to preserve honor, as the preservation of honor is one of the five necessities that all divine legislations came to preserve, and these are: religion, life, honor, mind, and wealth.
This Hadīth points out that the issue of Mut‘ah marriage was subject to disagreement among some of the Companions. During the days of his caliphate in the Hejaz, ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) stood up to deliver a speech in Makkah, and he said: "Allah has made the hearts of some people blind", i.e., to the truth "as He has deprived them of eyesight", making them unable to see that they give a Fatwa to the people permitting Mut'ah marriage, which is a contract entailing enjoyment of a woman for a specific period in return for a certain dowry. By this statement of his, Ibn az-Zubayr (may Allah be pleased with him) was "alluding to a certain man", namely 'Abdullāh ibn' Abbās (may Allah be pleased with him), who lost his eyesight in the latter part of his life. Thereupon, Ibn' Abbās (may Allah be pleased with him) - who was attending the sermon - called him and said: "You are uncouth and coarse", i.e., you are simple-minded, rude, and harsh. Then, he said: "By my life, Mut‘ah was practiced during the lifetime of the leader of the pious", referring to the Messenger of Allah (may Allah's peace and blessings be upon him). This is an oath he took over this matter. Ibn ‘Abbās (may Allah be pleased with him) had his personal interpretation of the texts that prohibit Mut‘ah marriage, as he maintained that it is permissible in case of necessity or the like. So, Ibn az-Zubayr said to him: "Do it yourselves, and by Allah, if you do that, I will stone you with your stones" i.e., Mut‘ah marriage is unlawful. So, if you do it after that, you will become an adulterer and you will be punished by stoning to death.
Indeed, Ibn' Abbās (may Allah be pleased with him) spoke the truth when he said that it was practiced during the lifetime of the Prophet (may Allah's peace and blessings be upon him). But Ibn Az-Zubayr (may Allah be pleased with him) was in the right, for the Messenger of Allah (may Allah's peace and blessings be upon him) passed away while the prohibition of Mut'ah was the latter of the two relevant rulings.
The Hadīth shows that Mut‘ah marriage is prohibited.
It also indicates that the ruler can talk to the scholars regarding their Fatwas and choose for the people what serves the best interests of society..

1406

Sabrah al-Juhani reported: that he was with the Messenger of Allah (may Allah's peace and blessings be upon him), he said: "O people, I had permitted you to engage in Mut‘ah with women, and indeed Allah has forbidden that until the Day of Judgment. So, he who has any of these women should let her go, and do not take back anything you have given them.".

Commentary : The Mut‘ah marriage is a fixed-term marriage, with the word 'tamattu‘' (enjoyment) verbally stated, in return for an amount of money. In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "O people, I had permitted you to engage in Mut‘ah with women" i.e., in the beginning, but the matter has finally been decided now. He clarified to the people that Allah, Exalted be He, forbade the Mut‘ah marriage altogether till the Day of Judgment.
The Mut'ah marriage was known during the early stages of Islam, and the Prophet (may Allah's peace and blessings be upon him) did not forbid them from it during their travels, given their need for it. However, he forbade them from it during their stay and residence in their countries. The ruling of the Mut‘ah marriage passed through various phases; the Prophet (may Allah's peace and blessings be upon him) forbade them from it more than once; then, he ordered them to engage in it at various times until he made it permanently forbidden. Forbidding the Mut'ah marriage was reported in many narrations, which point out that the prohibition was during the Conquest of Makkah in the eighth Hijri year, and this is the most famous opinion, or during the battle of Awtās, also in the eighth Hijri year, or during the battle of Khaybar in the seventh Hijri year, or the Prophet's last days in the Farewell Hajj. It was a permanent prohibition, not a temporary one. So, the right thing is that Mut‘ah marriage was abrogated more than once. It was permitted during the battle of Khaybar and then forbidden therein, and then it was permitted in the year of the Conquest of Makkah, which is the year of the battle of Awtās, and then it was permanently forbidden. No difference of opinion remains among the jurists and the scholars of the Ummah over this issue, and none disagrees with that except some Shiites, whose view does not count.
Then the Prophet (may Allah's peace and blessings be upon him) commanded those engaged in Mut'ah marriage to separate from the women married to them, for they were not lawful to them. He also commanded that the man should not take anything of what he gave to the woman in return for enjoying her, even if the separation took place before the appointed period, as she deserved that by copulation with her..

1406

Khālid ibn al-Muhājir ibn Sayfullāh reported: that while he was sitting in the company of a man, a man came to him and asked for a Fatwa on Mut‘ah. He enjoined him to engage in it. Thereupon, Ibn Abi ‘Amrah al-Ansāri said to him: 'Wait.' He said: "What is it?! By Allah, it was practiced during the lifetime of the leader of the pious." Ibn Abi ‘Amrah said: "It was a dispensation in the early days of Islam for one who was driven to it by necessity, just like carrion, blood, and pork. Then Allah finally established the religion and prohibited it altogether.".

Commentary : When Islam came, it was keen to preserve the five necessities that all divine legislations came to preserve, and these are: religion, life, honor, mind, and wealth. It began to be legislated for society gradually so that people could adopt it rightly and not forsake it all at once.
In this Hadīth, the noble Tābi‘i Khālid ibn al-Muhājir ibn Sayfullāh informs that while he was sitting with a man - who was ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), according to the Mustakhraj of Abu ‘Awānah - a man came to him and sought a Fatwa from him about the ruling on marrying women by Mut‘ah marriage for a specific period in return for compensation agreed between them; Ibn ‘Abbās (may Allah be pleased with him), permitted him to marry women by Mut‘ah marriage. Thereupon, the Tābi‘i Ibn Abi ‘Amrah al-Ansāri - Muhammad ibn ‘Abdur-Rahmān ibn Hārithah - said to Ibn ‘Abbās: 'Wait!' i.e., stop and do not rush. Ibn ‘Abbās (may Allah be pleased with him) said to him: "What is it?!" i.e., what is the matter that could prevent me from giving this Fatwa?! It seems he was criticizing him. By this, Ibn' Abbās (may Allah be pleased with him) wanted to reject Ibn Abi' Amrah's disapproval of his Fatwa. Then, he swore by Allah that it was practiced during the lifetime of the leader of the pious, referring to the Prophet (may Allah's peace and blessings be upon him). The meaning: How could you criticize me while the people practiced it during the lifetime of the Prophet (may Allah's peace and blessings be upon him), at his command?! In reply, Ibn Abi ‘Amrah said that Mut‘ah was a dispensation for Muslims in the early days of Islam for those driven to it by necessity, just like a person driven by necessity to eat carrion, blood, and pork, if he is on the verge of death due to severe hunger. Then Allah completed the religion, perfected His commands and prohibitions, and permanently forbade marrying women by Mut‘ah marriage. Indeed, Ibn ‘Abbās (may Allah be pleased with him) spoke the truth when he swore that it was practiced during the lifetime of the Prophet (may Allah's peace and blessings be upon him). But Ibn Abi ‘Amrah was right, for the Messenger of Allah (may Allah's peace and blessings be upon him) passed away while the prohibition of Mut‘ah was the latter of the two relevant rulings.
The Hadīth demonstrates that some of the Shar‘i rulings were superseded (abrogated).
It indicates that taking an oath for emphasis is legitimate.
It also shows that a great scholar may be unaware of some Shar‘i issues..

1409

‘Uthmān ibn ‘Affān reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Muhrim (one in the state of Ihrām) must neither marry, nor give someone in marriage, nor get engaged.".

Commentary : Performing Hajj to Allah's Sacred House - for whoever finds a way thereto - is one of the pillars of Islam and one of its great rituals. The Prophet (may Allah's peace and blessings be upon him) taught us its pillars and how to make Ihrām (ritual state of consecration) for it. He clarified what the Muhrim is allowed to do and what he is not allowed to do.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "The Muhrim must neither marry," i.e., the Muhrim - who intends by his Ihrām Hajj, ‘Umrah, or both - must not contract marriage for himself and must not marry a woman. "Nor give someone in marriage," i.e., or give someone in marriage through guardianship or proxy. Since he himself is forbidden from getting married during the period of Ihrām; therefore, he is not to give someone in marriage during this period. Also, he should not "get engaged," as this involves hinting at a proposal of marriage. The secret behind such a prohibition is the fact that the Muhrim has engaged in an act of worship that takes up most of his time, so he must not be occupied with anything else that is not consistent with the state of such an act of worship. Allah has forbidden Rafath - which is sexual intercourse with women and what leads to it - while performing Hajj and its relevant acts, for marriage during the state of Ihrām calls one to commit Rafath. The purpose of this journey is to be devoted to Allah and to be occupied only with remembering Him, calling upon Allah loudly, declaring Allah's oneness, and making Dhikr and nothing else..

1409

Nubayh ibn Wahb reported: that ‘Umar ibn ‘Ubaydullāh ibn Ma‘mar intended to marry his son Talhah to the daughter of Shayba ibn Jubayr during Hajj. Abān ibn ‘Uthmān was the leader of pilgrims at that time. He sent someone to Abān saying: "I intend to marry Talhah ibn ‘Umar, and I like that you attend that." In reply, Abān said to him: "I find you to be a thickheaded Iraqi. I heard ‘Uthmān ibn ‘Affān say: The Messenger of Allah (may Allah's peace and blessings be upon him) said: 'A Muhrim should not marry.'".

Commentary : In this Hadīth, the Tābi‘i Nubayh ibn Wahb relates that the Tābi‘i ‘Umar ibn ‘Ubaydullāh wanted to marry his son Talhah to the daughter of Shaybah ibn Jubayr while they were in a state of Ihrām during Hajj. So, they wanted the Tābi‘i Abān ibn ‘Uthmān ibn ‘Affān to attend the contract. Abān, who was the leader of the Hajj convoy at the time, said to him: "I find you to be a thickheaded Iraqi" i.e., ignorant of the Sunnah. In some versions: 'a Bedouin', and a Bedouin is someone who lives in the desert. It is said: 'Iraqi' here is erroneous, unless he knew that the doctrine of the people of Kufa at the time permitted a Muhrim to marry, in which case 'Iraqi' would be correct, and it would mean: You are adopting their doctrine. Thickheaded denotes roughness along with ignorance.
Then, ‘Abān told them that he heard ‘Uthmān ibn ‘Affān (may Allah be pleased with him) say: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A Muhrim should not marry" i.e., a Muhrim should not get married. In a version in the Sahīh Muslim Collection: "And he should not marry others off," i.e., a man should not give a woman in marriage either as her guardian or representative. This is because a Muhrim is too busy to engage in marriage contracts, as this would necessarily distract his mind and make him unable to perform worship perfectly, for it involves proposing, asking, inviting, and meeting..

1411

Maymūnah bint al-Hārith reported: The Messenger of Allah (may Allah's peace and blessings be upon him) married her when he was Halāl (outside the state of Ihrām). He said: She was my maternal aunt and the maternal aunt of Ibn ‘Abbās..

Commentary : Hajj is the fifth pillar of Islam. The Messenger of Allah (may Allah's peace and blessings be upon him) clarified the rituals of Hajj in his words and deeds, which were reported by the noble Companions (may Allah be pleased with them) just as they had learned them from the Prophet (may Allah's peace and blessings be upon him). During Hajj, some of what is permissible becomes forbidden for the one who assumes Ihrām.
In this Hadīth, the Tābi‘i Yazīd ibn al-Asamm reports that his maternal aunt, Maymūnah bint al-Hārith (may Allah be pleased with her), wife of the Prophet (may Allah's peace and blessings be upon him), reported that the Messenger of Allah (may Allah's peace and blessings be upon him) married her when he was Halāl, i.e., was not a Muhrim (one in the state of Ihrām). In Abu Dāwūd's narration, Maymūnah (may Allah be pleased with her) said: "The Messenger of Allah (may Allah's peace and blessings be upon him) married me when we were both Halāl (outside the state of Ihrām) at Sarif." The Prophet (may Allah's peace and blessings be upon him) contracted marriage with her on his way to Makkah to make ‘Umrah al-Qadā’ (deferred ‘Umrah) in 7 AH, before assuming Ihrām. Their marriage became known after he had assumed Ihrām. Then, he consummated marriage with her when he was outside the state of Ihrām on the way back to Madīnah in an area called Sarif, which is almost 10 kilometers away from Makkah, and it was said: 16 kilometers away, and there are other opinions as well.
Then, Yazīd reported that Maymūnah (may Allah be pleased with her) was his maternal aunt and the maternal aunt of Ibn ‘Abbās (may Allah be pleased with him and his father) in reference to Ibn ‘Abbas's mistake in what he reported about the Prophet's marrying Maymūnah while being a Muhrim. However, Maymūnah (may Allah be pleased with her) certainly knew herself better than Ibn ‘Abbās. Moreover, the Prophet (may Allah's peace and blessings be upon him) said: "The Muhrim (one in the state of Ihrām) must neither marry, nor give someone in marriage, nor get engaged." [Narrated by Muslim].

1424

Abu Hurayrah reported: As I was in the company of the Prophet (may Allah's peace and blessings be upon him), a man came to him and told him that he married a woman from the Ansār. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Did you look at her?" He said: 'No.' He said: "Go and look at her, for indeed, there is something in the eyes of the Ansār.".

Commentary : Islam established the Shar‘i marriage system to preserve progeny and honor and it is keen on the continuity of cordiality and love between the two spouses and legislated means to this end from the beginning of engagement so that it would be more likely for them to continue their life together.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) informs that he was present with the Prophet (may Allah's peace and blessings be upon him) when a man came and informed him that he proposed marriage to a woman from the Ansār - the people of Madīnah - and wanted to marry her. The Prophet (may Allah's peace and blessings be upon him) asked him: "Did you look at her?" This is an instruction urging the man to look at the woman before proposing marriage, as this would encourage him to marry her or cause him to refrain from her. The man replied that he did not look at her. So, the Prophet (may Allah's peace and blessings be upon him) ordered him to go and look at her. In a Hadīth narrated by Abu Dāwūd and reported by Jābir ibn ‘Abdullāh (may Allah be pleased with him): "When one of you asks a woman in marriage; if he is able to look at what will induce him to marry her, let him do so." This points out that a man should look at the woman by himself if he can, so as to see what encourages him to like and marry her.
Then the Prophet (may Allah's peace and blessings be upon him) clarified the reason behind his instruction to look at her, saying: "for indeed there is something in the eyes of the Ansār, " i.e., some disliked blueness, smallness, or the like. This signals that a man should usually look at the face and hands, as her beauty can be recognized from the face, and the tenderness of her body can be known through her hands. The looking should happen before betrothal, lest it will be hard for her if he decides to retract his proposal, in case he does not like her.
The Prophet's instruction serves a great interest. There may be something in the woman that would badly affect the continuity of their relationship after marriage, and he can identify it by looking at her, so he will leave her before the consummation of marriage; this would be lighter, simpler, and easier than consummating the marriage and divorcing her after that.
The Hadīth indicates that a man should look at his fiancée before marrying her.
It points out the excellence of the pure Shariah and its perfect guidelines, as it takes into consideration the interests of people by which their livelihood can be set in order in this world and the Hereafter without undergoing regret and sorrow over what was missed..

1426

Abu Salamah ibn ‘Abdur-Rahmān reported: I asked ‘Ā’ishah: "How much was the Sadāq (dowry) paid by the Messenger of Allah (may Allah's peace and blessings be upon him)?" She said: "His dowry for his wives was twelve ’Uqiyyahs and one Nashsh. Do you know what the Nashsh is?" I said: "No." She said: "It is a half ’Uqiyyah, so this equals five hundred dirhams, and it was the dowry that the Messenger of Allah (may Allah's peace and blessings be upon him) paid to his wives.".

Commentary : Sadāq is the dowry and the money paid to the woman when getting married. Allah Almighty has made it a right that is due to the woman. Allah Almighty says: {Give women their marriage dowries graciously.} [Surat an-Nisā’: 4]
In this Hadīth, the Tābi‘i Abu Salamah ibn ‘Abdur-Rahmān reports that he asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her): How much was the dowry paid by the Prophet (may Allah's peace and blessings be upon him) to his wives? She told him that it was twelve ’Uqiyyahs and one Nashsh. The ’Uqiyyah is forty dirhams, and the dirham refers to a coin made of pure silver, and one ’Uqiyyah is equal to 28.35 grams. The Nashsh is half a Uqiyyah. So, the dowry paid by the Messenger of Allah (may Allah's peace and blessings be upon him) to his wives was five hundred dirhams. It means that this is what the Prophet (may Allah's peace and blessings be upon him) mostly paid to his wives, simply because Al-Bukhāri narrated that the dowry of Safiyyah (may Allah be pleased with her) was emancipating her, and likewise the dowry of Juwayriyah bint al-Hārith was emancipating her. Moreover, An-Najāshi paid four thousand dirhams to Umm Habībah (may Allah be pleased with her) when he gave her in marriage to the Prophet (may Allah's peace and blessings be upon him). And no mention was made about the dowry of Zaynab bint Jahsh. So, the dowry does not have to be something specific; rather, it depends on everybody's ability and capability..

1428

Anas reported: When the waiting period of Zaynab was over, the Messenger of Allah (may Allah's peace and blessings be upon him) said to Zayd: "Make mention of me to her." He said: "Zayd went off until he came to her while she was fermenting her flour." He said: When I saw her, I felt her greatness in my chest, so much that I could not look at her; that the Messenger of Allah (may Allah's peace and blessings be upon him) made mention of her. So, I turned my back toward her and turned upon my heels. I said: "O Zaynab, the Messenger of Allah (may Allah's peace and blessings be upon him) has sent a message making mention of you." She said: "I will not do anything until I consult my Lord." So, she stood at her place of worship, and the Qur’an was revealed. Then the Messenger of Allah (may Allah's peace and blessings be upon him) came and entered her place without permission. He said: I recall when the Messenger of Allah (may Allah's peace and blessings be upon him) served us bread and meat at midday. Then, the people went out, and some men remained talking in the house after the meal. The Messenger of Allah (may Allah's peace and blessings be upon him) went out, and I followed him. He began to go to his wives' rooms and greet them, and they would say: "O Messenger of Allah, how did you find your wife?" He said: I do not know whether I told him that the people had come out or he told me. He said: He moved on until he entered the house, and I went to enter with him. Thereupon, he placed the curtain between me and him, and the Hijab was sent down. He said: The people were preached by the preaching they received. He added in another version: {O you who believe, do not enter the houses of the Prophet unless you are given permission for a meal; not so early as to wait for the meal to be prepared... but Allah is not shy of [telling] the truth.} [Surat al-Ahzāb: 53].

Commentary : Zaynab bint Jahsh, the Mother of the Believers (may Allah be pleased with her), was the daughter of Umaymah bint 'Abdul-Muttalib, the paternal aunt of the Prophet (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) had married Zaynab off to his freed slave Zayd ibn Hārithah (may Allah be pleased with him), whom the Prophet (may Allah's peace and blessings be upon him) had adopted before Allah prohibited adoption. However, Zaynab (may Allah be pleased with her) saw herself as superior to Zayd, and they used to have such disputes between spouses until Zayd divorced her.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) informs that when the divorce waiting period of Zaynab bint Jahsh (may Allah be pleased with her) came to an end, after Zayd ibn Hārithah (may Allah be pleased with him) divorced her; and the Prophet (may Allah's peace and blessings be upon him) advised Zayd regarding his wife before he divorced her, as revealed in the verse that reads: {And [remember, O Prophet] when you were saying to the one who was favored by Allah and favored by you: "Keep your wife and fear Allah."} [Surat al-Ahzāb: 37] And in the other part of the verse, Allah Almighty said to His Prophet: {and you were fearing people, while it was more fitting that you should fear Allah. When Zayd no longer desired her, We gave her to you in marriage.} Allah Almighty informed His Prophet (may Allah's peace and blessings be upon him) that Zayd would divorce Zaynab (may Allah be pleased with both of them) and that she would be his wife after Zayd divorced her. He, however, concealed that within himself, fearing that the hypocrites might defame him and spread rumors to the effect that he forbade that a man should marry the wife of his son, and he married the wife of Zayd, who used to be called Zayd ibn Muhammad before that was forbidden and adoption was abolished.
Then Anas (may Allah be pleased with him) informed that the Messenger of Allah (may Allah's peace and blessings be upon him) said to Zayd (may Allah be pleased with him): "make mention of me to her" i.e., go and propose marriage to her on my behalf and mention me in her presence and say that I want to propose to her. Zayd left and reached her and saw her "fermenting her flour" i.e., preparing her dough for baking. Zayd (may Allah be pleased with him) informed that when his sight fell on her, he found it hard to look at her, as the Prophet (may Allah's peace and blessings be upon him) wanted to propose to her. He treated her like the mothers of the believers and averted his gaze from her and turned his back toward her. He stepped backward and stood some distance away from her. This happened before Hijab was prescribed in the Qur’an.
Then Zayd (may Allah be pleased with him) told her that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him to propose marriage to her on his behalf. Zaynab (may Allah be pleased with her) told him that she would not give any response until she consulted her Lord and waited to see what Allah would do regarding her matter. So, she stood at her praying place in the house to offer the Istikhārah (consultation) prayer and "the Qur’an was revealed" i.e., the verses in Surat al-Ahzāb were revealed. Then the Messenger of Allah (may Allah's peace and blessings be upon him) came to Zaynab (may Allah be pleased with her) and entered her place without seeking permission, as she became his wife after Allah Almighty married her off to the Prophet (may Allah's peace and blessings be upon him) from above seven heavens.
Then Anas (may Allah be pleased with him) said that he remembered when the Prophet (may Allah's peace and blessings be upon him) had served them bread and meat in the wedding banquet for his marriage to Zaynab (may Allah be pleased with her). All this happened when it was midday and the heat of the sun became intense. Those who ate from the banquet went out and there remained some people who engaged in talking within the house of the Messenger of Allah (may Allah's peace and blessings be upon him). The Messenger of Allah (may Allah's peace and blessings be upon him) came out and left them in the house, talking. Anas (may Allah be pleased with him) came out after him because he was his servant and would always accompany him. The Prophet (may Allah's peace and blessings be upon him) went to the houses of his wives to check on them and learn about their conditions, and the Prophet's wives would ask him: "O Messenger of Allah, how did you find your wife?" In a version narrated by Al-Bukhāri, it was ‘Ā’ishah (may Allah be pleased with her) who asked the Prophet (may Allah's peace and blessings be upon him), saying: "How did you find your wife? May Allah bless you." It is said: She said that by way of jesting. But it is more likely that she intended supplication for the Messenger of Allah (may Allah's peace and blessings be upon him) to be blessed in his family and to be rest assured about them. In a version narrated by Muslim, the reply of the Prophet (may Allah's peace and blessings be upon him) was: 'Fine.'
Then Anas (may Allah be pleased with him) informed that he could not remember: Was he the one who told the Prophet (may Allah's peace and blessings be upon him) that the people, who had lingered and engaged in talking after the banquet, did leave, or it was the Prophet (may Allah's peace and blessings be upon him) who told him about that? When the Prophet (may Allah's peace and blessings be upon him) became sure that they had come out of the house, he quickly went and entered the house of Zaynab. Anas (may Allah be pleased with him) intended to enter with him, as usual, but the Prophet (may Allah's peace and blessings be upon him) put a curtain between the two of them; this was because the verses on Hijab in Surat al-Ahzāb were revealed: {O you who believe, do not enter the houses of the Prophet unless you are given permission for a meal; not so early as to wait for the meal to be prepared. But if you are invited, then enter, and when you have eaten, then disperse, without lingering for conversation. Such [behavior] causes annoyance to the Prophet; he is too shy to express it to you, but Allah is not shy of [telling] the truth.} [Surat al-Ahzāb: 53]
Anas (may Allah be pleased with him) said: "The people were preached by the preaching they received", i.e., they complied with the command of Allah, the Glorified and Exalted, and the statement of His Prophet (may Allah's peace and blessings be upon him), and they came to know the error they committed as they stayed for long in the house of the Prophet (may Allah's peace and blessings be upon him) and engaged in conversation.
The Hadīth points out the merit of Zaynab (may Allah be pleased with her).
It indicates that a person should entrust his affairs to Allah Almighty in all his conditions.
It demonstrates the modesty of the Prophet (may Allah's peace and blessings be upon him).
It urges performance of the Istikhārah prayer before undertaking any matter.
It also urges checking on one's family to rest assured about them..

1431

Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you is invited, let him accept the invitation. If he is fasting, let him pray (for the inviter); if he is not fasting, let him eat.".

Commentary : A manifestation of tolerance of Islam is taking into consideration solidarity and affection between people. Hence, it encourages responding to the inviter and deems it one of the rights that the Muslim owes to his brother, all for the sake of having a society where the spirit of love, brotherhood, solidarity, and coherence prevails.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs us that if one is invited for food - whether a banquet or something else - by his Muslim brother, he must accept the invitation and go. If one who received the food invitation happens to be fasting, whether it be a voluntary fast, a missed fast, or a vow; since the inviter would not have invited him if it had been an obligatory fast during Ramadān, the Prophet (may Allah's peace and blessings be upon him) guides the fasting person to clarify his status in another version of Muslim, saying: "Let him say: I am fasting" as an apology to the inviter and a way of informing him that he is fasting and cannot eat his food. "Let him pray," i.e., let him pray for the house dwellers to be granted goodness and blessings and let him engage in supplicating for them. Let him also inform his Muslim brother, who invited him, that his abstention is only because of fasting and not because he does not want to eat his food. It was the Arabs' habit to abstain from eating the food of the one towards whom they held evil intentions. If the person invited is not fasting, then let him eat from the food.
The Hadīth signifies a command to accept the invitation for food.
It also encourages supplicating for the food providers (the host)..

1437

Abu Sa‘īd al-Khudri reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, one of the most important trusts in the sight of Allah on the Day of Judgment is a man who is intimate with his wife, and she is intimate with him, and then he divulges her secret." Ibn Numayr said: [Another version reads]: Verily, the most important..

Commentary : Having a healthy marital relationship and seeking love and mercy are among the means of protecting this bond and this pledge that Allah has made solemn and has described as being solemn given its strength and significance.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that the most serious breach, betrayal, and violation of trust, and the gravest in terms of punishment in the sight of Allah on the Day of Judgment, the day of recompense, is the man's betrayal to his wife. "a man who is intimate with his wife, and she is intimate with him" is an indirect reference to sexual intercourse and physical contact between the spouses, i.e., everything related to marital secrets and what each spouse entrusts to the other. Then after this, the man divulges her secret, i.e., the hidden physical defects. It could also mean describing what occurs between the spouses regarding the enjoyment and what the woman says or does during the intercourse. In fact, this is a severe threat and a warning for one who reveals his spouse's secret. The advice is addressed to both spouses along with the warning against divulging each other's secrets. Thus, the man must not reveal her secret and vice versa. However, he mentioned one of them - the husband - to refer to the other, or he made no mention of the wife divulging her husband's secret because the woman, in principle, tends to conceal and hide whatever is indecent and she rarely does this because of her bashfulness, unlike the man who is expected to do this..

1439

Jābir ibn ‘Abdullāh reported: A man asked the Prophet (may Allah's peace and blessings be upon him), saying: "I have a slave-girl and I practice coitus interruptus with her." The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, this would not prevent something willed by Allah." He said: The man came and said: "O Messenger of Allah, the slave-girl I mentioned to you has become pregnant." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I am the servant and Messenger of Allah.".

Commentary : All the destinies of created beings lie in the Hand of Allah alone. He is the Knower of the unseen things. A Muslim should rely upon Allah, pursue the proper means, and then entrust his affairs to Allah Almighty.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) and asked him about coitus interruptus and informed that he had a slave-girl with whom he practiced coitus interruptus lest she would get pregnant; so, is it permissible for him to practice coitus interruptus with her or not? Coitus interruptus is practiced by removing the male sex organ out of the woman's vulva before ejaculation, and the man ejaculates outside the vulva, to prevent pregnancy. Replying to him, the Prophet (may Allah's peace and blessings be upon him) said: "Indeed, this would not prevent something willed by Allah." The meaning: Indeed, if Allah Almighty predestined the creation of a soul, it would surely be created; and that the fluid and semen may outrun you, and you cannot stop it, and your keenness in this regard would not avail you. The semen could quickly come out without the man practicing coitus interruptus feeling it to execute what Allah predestined. There is no soul determined in the knowledge of Allah Almighty that it will be born except that it will exist in reality, whether coitus interruptus is practiced or not. Likewise, ejaculation may happen inside, and no pregnancy takes place. So, coitus interruptus and ejaculation inside are alike in terms of the fact that pregnancy can only happen by Allah's predestination.
Then, after some time, that man came to the Prophet (may Allah's peace and blessings be upon him) and spoke to him about this slave-girl with whom he had practiced coitus interruptus and told him that she got pregnant. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "I am the servant and Messenger of Allah" i.e., what I say to you is true; so, adopt it and be certain of it, for indeed it will surely come to pass.
The Hadīth shows the keenness of the Companions in learning the matters of their religion from the Messenger of Allah (may Allah's peace and blessings be upon him)..

Book of Hadith

| Hadiths

Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺsaid about Hamzah's daughter, "It is unlawful for me to marry her, as foster relations are treated like blood relations (in marital affairs). She is the daughter of my foster brother."
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Zayd ibn Khaalid (may Allah be pleased with him) narrated:
Allah's Messengerﷺ ordered that an unmarried man who committed Fornication (i.e., illicit sexual intercourse) be scourged one hundred lashes and sent into exile for one year.
.

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ asked some people to take an oath, and they hurried for it. The Prophet ﷺ ordered that lots should be drawn amongst them as to choose the one who should take an oath first.
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Jābir ibn ‘Abdullāh reported: We used to engage in Mut'ah in return for a handful of dates and flour during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr until 'Umar forbade it in the case of 'Amr ibn Hurayth..

Sabrah al-Juhani reported: I married a woman from Banu' Āmir by Mut'ah marriage during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) for two red Burds (cloaks). Then, the Messenger of Allah (may Allah's peace and blessings be upon him) forbade us from Mut'ah..

‘Uthmān ibn ‘Affān reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Muhrim (one in the state of Ihrām) must neither marry, nor give someone in marriage, nor get engaged.".

Maymūnah bint al-Hārith reported: The Messenger of Allah (may Allah's peace and blessings be upon him) married her when he was Halāl (outside the state of Ihrām). He said: She was my maternal aunt and the maternal aunt of Ibn ‘Abbās..

Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you is invited, let him accept the invitation. If he is fasting, let him pray (for the inviter); if he is not fasting, let him eat.".

Book of Hadith

| Hadiths

Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺsaid about Hamzah's daughter, "It is unlawful for me to marry her, as foster relations are treated like blood relations (in marital affairs). She is the daughter of my foster brother." .

Zayd ibn Khaalid (may Allah be pleased with him) narrated: Allah's Messengerﷺ ordered that an unmarried man who committed Fornication (i.e., illicit sexual intercourse) be scourged one hundred lashes and sent into exile for one year. .

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ asked some people to take an oath, and they hurried for it. The Prophet ﷺ ordered that lots should be drawn amongst them as to choose the one who should take an oath first. .

Jābir ibn ‘Abdullāh reported: We used to engage in Mut'ah in return for a handful of dates and flour during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr until 'Umar forbade it in the case of 'Amr ibn Hurayth..

‘Uthmān ibn ‘Affān reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Muhrim (one in the state of Ihrām) must neither marry, nor give someone in marriage, nor get engaged.".

Maymūnah bint al-Hārith reported: The Messenger of Allah (may Allah's peace and blessings be upon him) married her when he was Halāl (outside the state of Ihrām). He said: She was my maternal aunt and the maternal aunt of Ibn ‘Abbās..

Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you is invited, let him accept the invitation. If he is fasting, let him pray (for the inviter); if he is not fasting, let him eat.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺsaid about Hamzah's daughter, "It is unlawful for me to marry her, as foster relations are treated like blood relations (in marital affairs). She is the daughter of my foster brother."
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Zayd ibn Khaalid (may Allah be pleased with him) narrated:
Allah's Messengerﷺ ordered that an unmarried man who committed Fornication (i.e., illicit sexual intercourse) be scourged one hundred lashes and sent into exile for one year.
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It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ asked some people to take an oath, and they hurried for it. The Prophet ﷺ ordered that lots should be drawn amongst them as to choose the one who should take an oath first.
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