| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1623

Narrated ‘Amr: “We asked Ibn ‘Umar (ra), ‘What do you say concerning a man who has sexual intercourse with his wife in ‘Umrah before doing the rite of brisk walking between al-Safaa and al-Marwah?’” He replied, “The Messenger of Allah ﷺcame to perform ‘Umrah and performed the seven rounds of Tawaaf, thereafter, he performed two units of prayer behind the standing-place (Maqaam) of Ibraaheem (peace be upon him), and then he performed “Tawaaf” (i.e., Sa’ee) between al-Safaa and al-Marwah.” Thereafter, he (ra) said, “(Verily, you have an excellent example to follow in the Messenger of Allah).” ‘Amr says, “I asked Jaabir bin ‘Abdullah (ra) about this, he answered, ‘He may not approach his wife [for sexual intercourse] until he has completed “Tawaaf” (i.e., brisk walking) between al-Safaa and Marwah.’”
.

Commentary : The Taabi’oon (the generation of Muslims who followed the Companions) used to inquire from the Companions (ras) about that which they did not understand from religion and acts of worship. They were the most eager among the people to know and learn the Sunnah of the Messenger of Allah ﷺ.
In this hadeeth, the Taabi’ee ‘Amr bin Deenaar reports that some people asked 'Abdullah bin Umar (ra) whether it is permissible for a man to have intercourse with his wife while performing ‘Umrah, before performing the rite of brisk walking between al-Safaa and al-Marwah? The basic principle states that sexual intercourse not only is among the prohibited actions during the state of Ihraam, but also among the severest of them. Only after completing all the rites of ‘Umrah and existing Ihraam, one can have intercourse with wife and enjoy all that was prohibited during Ihraam. Ibn ‘Umar (ra) mentioned that the Prophet ﷺcame to Makkah and performed the seven rounds of Tawaaf, then he ﷺoffered two units of prayer behind the Maqaam of Ibraheem, then he proceeded to perform the rite of brisk walking between al-Safaa and al-Marwah, and he further commented, “Verily, there is an excellent example for you in the Messenger of Allah,” [Al-Ahzaab: 21] - he meant thereby to inform that the Prophet ﷺnever did any of what the inquired asked about before completing the brisk walking between al-Safaa and al-Marwah.
The rationale of interpreting this hadeeth is that the Prophet ﷺmade the ‘Umrah a one act of worship that consists of different parts, namely the Tawaaf, praying behind the Maqaam and the brisk walking between al-Safaa and al-Marwah. These are the parts of ‘Umrah. With that said, it is not allowed for a man to have sexual intercourse with his wife during any of these parts.
‘Amr ibn Deenaar asked Jaabir bin ‘Abdullah (ra) concerning this and to which he replied: “A man should not approach his wife [for sexual intimacy] until he performs the brisk walking between al-Safaa and al-Marwah and completes his ‘Umrah, including all its rites and shaves his head or cuts from his hair. Thereafter it is permissible for him to exit from Ihraam and do whatever is permissible for him.
From the benefits that we can conclude from this hadeeth is learning the permissibility of using the word ‘Tawaaf’ [in Arabic] to denote the rite of brisk walking between the al-Safaa and al-Marwah..

1626

Narrated Umm Salamah (raa), the wife of the Prophet ﷺ: The Messenger of Allah ﷺtold her, while he was in Makkah and intended to exit, whereas Umm Salamah had not performed the Tawaaf of the House yet and she also intended to exit. The Messenger of Allah told her, “When the morning prayer is established, then you perform Tawaaf on your camel whilst people are praying.” She did that and she did not pray until she left..

Commentary : Islam is the religion of tolerance and alleviation from hardships, and the concessions given to the sick and those with excuses in the acts of Hajj and ‘Umrah are just a part of it.
In this hadeeth, Umm Salamah (raa) reports that she could not perform the farewell Tawaaf (Tawaaf al-Wadaa’) because she was ill, as the narration of al-Bukhaaree clarifies. When the Prophet ﷺintended to depart Makkah, she mentioned to him that she is ill and because of which she had not performed the Tawaaf yet. The Prophet ﷺcommanded her, once the Fajr prayer starts, to perform the Tawaaf on her camel behind the people who are offering the prayer. Hence, she did that.
Umm Salamah (raa) performed the two units’ prayer of Tawaaf only after she exited the Sacred Mosque or Makkah. However, offering the two units’ prayer behind the Maqaam of Ibraaheem is better.
From the benefits that can be concluded from this hadeeth is the permissibility of performing Tawaaf while mounting a ride if the person is unable to walk due to illness.
The hadeeth shows that women should perform Tawaaf behind the men so as they do not intermingle with them, as that is more concealing (private) for them.
It also shows that one who performs Tawaaf during the congregational prayers due to a valid excuse, then he should only perform Tawaaf behind the people so as to avoiding disturbing them..

1628

Narrated ‘Aaishah (raa): A group of people performed Tawaaf after the Fajr prayer, thereafter, they sat towards a preacher, until when the sun rose, they stood up for prayers. ‘Aaishah (raa) added: “They sat down until it was the time during which it is undesired to offer prayer, they stood up for prayers.”
.

Commentary : The companions of the Messenger of Allah ﷺ, may Allah be pleased with him would orient those who came after them to adopt the correct religion and the authentic Sunnah of the Messenger of Allah ﷺ.
In this hadeeth, ‘Aaishah (raa) reports that a group of people performed Tawaaf after the morning prayers, thereafter, they sat towards the preacher, listening to his sermon and reminders. She meant thereby the place of sermon, which could have been the Hijr of Ismaa’eel or the Black Stone. She explained that they remained there until the sunrise time in which prayers are prohibited. Thereafter, they stood up to perform the Sunnah of the Tawaaf at the prohibited time for prayers.
‘Aaishah (raa) condemned their behaviour and found it strange that they delayed the prayer until the time was up for the prayers to be prohibited at the sunrise and before its ascent! It seems as if the mentioned people were intending that time, hence, they postponed the prayers until that time intentionally. For this reason, ‘Aaishah (raa) criticised them in the case where she perceived that the two units’ prayer of Tawaaf are not disliked at the prohibited times. There is a possibility that she understood the prohibition to pray at such time is applicable to all cases.
This hadeeth shows that we are not permitted to offer prayers at the time right after the sunrise..

1629

Narrated Ibn ‘Umar (ra): “I heard the Prophet (ﷺ) prohibit the prayers at the sunrise and sunset.”
.

Commentary : The Prophet ﷺwas eager in protecting the creed of the Muslims, hence, he ﷺprohibited prayers at specific times; to refrain from emulating the polytheists who prostrate to the sun.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Prophet ﷺprohibited from pursuing the prayers at the time of sunrise and sunset, especially the voluntary prayers. With that said, a person should not offer prayers at the time of sunrise until the sun rises to the length of a spear which is nearly equivalent to a quarter or one third of the full hour. Also, one should not perform prayers at the time of sunset until the sun is fully set, that is, ten minutes before maghrib until the time of the Maghrib prayers enters.
In general terms, the prohibition is at the sunrise and sunset and the times that are closer to them, because that is the time in which sun-worshippers prayed and because it is the time in which the Satan gets closer to the sun and thus it becomes between his two horns. This prohibition, however, is specific to the voluntary and supererogatory prayers and not the obligatory ones, such as one who delays his ‘Asr to that time. In that respect, he can pray at the time of prohibition. It is said that the prohibition of offering prayers at these specific times refers to postponing the obligatory prayers for no excuse, to the extent that it is prayed closer to the sunrise or sunset.
From the benefits that can be concluded from this hadeeth is learning about the forbidden prayer times..

1630

Narrated ‘Abdul ‘Azeez bin Rufay’: “I saw ‘Abdullah bin al-Zubayr (ra) performing Tawaaf after Fajr and offering a two-units-prayer.” ‘Abdul ‘Azeez mentions, “I saw ‘Abdullah bin al-Zubayr offering a two-units-prayer after ‘Asr.” He related that ‘Aaishah (raa) informed that that the Prophet (ﷺ) never entered her house but he offered them (the two units-prayer.) .

Commentary : The Prophet ﷺclarified the times during which praying is permissible and the times during which praying is prohibited.
In this hadeeth, the Taabi’ee ‘Abdul ‘Azees bin Rufay’ reports that he saw ‘Abdullah bin al-Zubayr bin al-’Awwaam (ras) offering a two-units-prayer after he completed the Tawaaf after the Fajr prayer.
‘Abdul ‘Azees then reports that he again saw ‘Abdullah bin al-Zubair (ra) offering a two-units-prayer after the ‘Asr prayer. This is the time wherein it is disliked to offer prayers. However, ‘Abdullah used to inform the people that ‘Aaishah (raa) told him that whenever the Prophet ﷺentered her house, he used to offer a two-units prayer. It has been stated that the Prophet ﷺprayed it to make up for the two Sunnah prayers of Thuhr when he missed them, thereafter he remained persistent in this act. This is because whenever he ﷺdid an act, he would continue doing it and that it is a part of his unique characteristics, and they are not among the Sunnah prayers affixed to the daily obligatory prayers. ‘Aaishah (raa) narrated how the Prophet ﷺprayed it. It is reported on the authority of ‘Aaishah (raa) that the Prophet ﷺused to offer them and did not offer them in the mosque, fearing that he does not overburden his nation [thereby].” [Saheeh al-Bukhaaree].
There are many other narrations wherein the Prophet ﷺprohibited offering [voluntary] prayers after ‘Asr. It is reported on the authority of Aboo Hurayrah (ra) that the Messenger of Allah ﷺprohibited offering prayers after ‘Asr until Maghrib.” [Saheeh al-Bukhaaree and Saheeh Muslim]. It is said that it only proves the prohibition being associated with being “after” and it does not prove its generality. Hence, the meaning is at the time of Maghrib and the time closer to it. It is said: The prohibition from praying at this time denotes the forbiddance of postponing the obligatory prayers without any excuse until it falls into the proximity of sunset. .

1634

Narrated Ibn ‘Umar (ra): ‘Al-’Abbaas bin 'Abdul Muttalib asked permission from the Prophet (ﷺ) to stay at Makkah during the nights of Mina in order to provide drinking water (from Zamzam) to the pilgrims, and the Prophet (ﷺ) allowed him.’.

Commentary : The Prophet ﷺexplained to us the rulings pertaining to the Hajj and ‘Umrah and clarified what is allowed to do and what is not allowed.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that al-‘Abbaas bin ‘Abdul Muttalib (ra) sought permission from the Prophet ﷺto reside at night in Makkah during the nights of Mina, namely the eleventh, twelfth, and thirteenth nights of Dhu al-Hijjah. This is because the Sunnah is for the pilgrims to spend those nights in Mina, which is a valley surrounded by the mountains, situated towards the east of Makkah on the route between Makkah and the Mount of ‘Arafaat, and it is approximately six kilometers away from the Sacred Mosque, and it is the location of where the rite of throwing pebbles.
The reason for al-‘Abbaas staying at Makkah at night was to provide water for the pilgrims, because they would ask for water of Zamzam at night. They (the service providers) would draw the water out of the well and would pour it into the reservoir from which the pilgrims would drink it. The Prophet ﷺallowed him to stay. Al-‘Abbaas (ra) was responsible for providing water to pilgrims during the time of pre-Islam, and the Prophet ﷺaffirmed that for him. Hence, this service remains for the family of al-‘Abbaas forever.
It can be understood from this hadeeth that staying at night at Mina is forfeited for those providing water for the pilgrims and those who fall under the same rule among those having excuses. This exemption demonstrates the easement of the Islamic law. .

1635

Narrated ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) came to the drinking place and asked for water. Al-Abbaas (ra) said, "O Fadl! Go to your mother and bring water from her for Allah's Messenger (ﷺ)." Allah's Messenger (ﷺ) said, "Give me [from this] water to drink." Al-Abbaas (ra) said, "O Allah's Messenger (ﷺ)! The people put their hands in it." Allah's Messenger (ﷺ) again said, 'Give me water to drink. So, he drank from that water and then went to the Zamzam (well) and there the people were offering water to the others and working at it (drawing water from the well). The Prophet (ﷺ) then said to them, "Carry on! You are doing a good deed." Then he said, "Were I not afraid that other people would compete with you (in drawing water from Zamzam), I would certainly take the rope and put it over this (i.e., his shoulder) (to draw water)." On saying that the Prophet (ﷺ) pointed to his shoulder..

Commentary : The Messenger of Allah ﷺwas a great example in humbleness and engaging with people. He ﷺlived like them and refrained from distinguishing himself with anything that Allah has not distinguished him with.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that in the Farewell Hajj, which was in the 10th year of Hijrah, and after having performed the Tawaaf of Ifaadah, the Messenger of Allah ﷺwent to the place where water is provided for pilgrims. This place serves pilgrims during the Hajj season and others throughout the year, and it is located close to the well of Zamzam. When he ﷺarrived there, he asked for water from his uncle, al-‘Abbaas(ra). However, as it was the habit of people to put their hands into the ponds of water provision, al-‘Abbaas asked his son, al-Fadl to go to his mother, Umm al-Fadl, whose full name is Lubaabah bint al-Haarith al-Hilaaliyyah, to bring clean water for the Messenger of Allah ﷺfrom her. The Prophet ﷺrepeated his request to drink from the present place of water from where people drink. Thus, he gave him the water and he drank it.
Thereafter, the Prophet ﷺproceeded to the well of Zamzam where the water was drawn from the well and then poured into the ponds so pilgrims and people can drink from it. The Messenger of Allah ﷺremarked to the people who were working in the site, “Carry on! You are doing a good deed,” – that is providing the pilgrim with water. To show the virtue of their work, he ﷺexplained that he would have participated in the work but if he did so then a great number of people will show up in drawing water with the intention to follow the Prophet ﷺ.
From the benefits that can be concluded from this hadeeth is one may refuse receiving better service and generosity when there is a higher interest that opposes it. just as what the Prophet ﷺdid due to the interest of humbleness that appeared on him.
It also encourages us to provide water to people, especially, the Zamzam water..

1636

Narrated Anas ibn Maalik (ra) from Aboo Tharr (ra): Allah's Messenger (ﷺ) said, "The roof of my house was made open while I was at Makkah and Jibreel descended. He opened up my chest and washed it with the water of Zamzam. Then, he brought the golden tray full of wisdom and Imaan and poured it in my chest and then closed it. Then he took hold of my hand and ascended to the nearest heaven. Jibreel told the gatekeeper of the nearest heaven to open the gate. The gatekeeper asked, "Who is it?" Jibreel replied, "I am Jibreel.".

Commentary : Allah, Exalted be He, protected His Prophet Muhammad ﷺ, purified him, and looked after him since he was born.
In this hadeeth, Aboo Tharr (ra) reports that Prophet ﷺrelated an incident that occurred to him before his emigration from Makkah. He ﷺ mentioned that while he was at his house, angel Jibreel descended from the sky and entered from the roof of his house after it split open. Then, Jibreel descended upon the Prophet ﷺand opened his noble chest. Thereafter, he washed it with the Zamzam water to comfort him due to the virtue of the water of Zamzam. It is said that the wisdom behind washing his noble heart with Zamzam water was to enable his heart to witness the dominions of heavens and earth, Paradise and Hellfire, because from the characteristics of the Zamzam water is that it fortifies the heart and calms the panic.
Then, angel Jibreel brought a tray of gold, a wide tray containing wisdom and Imaan, then he poured the contents into his noble chest and closed it as it was before. After that, he took hold of the Prophet’s hand and ascended with him to the lowest heaven during the trip of Mi’raaj. Upon reaching the lowest heaven, Jibreel requested the gatekeeper and the guard of the lowest heaven to open for him. However, the guard, before opening the gate, he asked who he was, so he informed him that he is Jibreel (peace be upon him) and so he opened
From the benefits that can be concluded from this hadeeth is learning about the virtue of the water of Zamzam.
It also shows one of the events that are from the unseen that the Prophet ﷺrelated, and that is among the signs of his Prophethood..

1637

Narrated Ibn ‘Abbaas (ra): I gave Zamzam water to Allah's Messenger (ﷺ) and he drank it while standing. `Aasim (a sub-narrator) said that `Ikrimah took the oath that on that day the Prophet (ﷺ) had not been standing but riding a camel..

Commentary : The Companions (ras) transmitted all what they saw of the actions and statements of the Prophet # during the Farewell Hajj.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that he gave the Messenger of Allah Zamzam water, and that he ﷺdrank from that water standing.
‘Aasim, a sub-narrator of the hadeeth, mentions that ‘Ikrimah, the freed slave of Ibn ‘Abbaas, swore that the Prophet ﷺwas actually riding his camel when he drank the Zamzam water. It is said that the oath of ‘Ikrimah was based on what he learnt about the prohibition of the Prophet ﷺ of drinking water standing. The statement of ‘Ikrimah has also another dimension that aligns with the wording of the hadeeth i.e., the Arabs use the word standing to describe the one riding on a camel when he halts at a point, meaning, that he is riding on it and the camel is standing. On that ground, the hadeeth does not indicate that he ﷺdrank water standing on his feet, rather, it is possible that he was sitting on his camel.
However, it is reported that ‘Alee (ra) drank the Zamzam water standing and said, “I saw the Messenger of Allah ﷺdoing as what you saw me doing.” [Saheeh al-Bukhaaree] This is an explicit statement concerning the drinking of the Prophet ﷺstanding on his feet. It is possible though that this was to clarify the permissibility.
The hadeeth benefits the permissibility of drinking whilst standing..

1639

Narrated Naafi’: `Abdullah the son of Ibn `Umar (ra) entered the house of his father where he saw his camel being prepared for travelling. He said, "I fear that this year, a battle might take place between the people, and you might be prevented from going to the Ka`bah. I suggest that you should stay here." Ibn `Umar said, "Once Allah's Messenger (ﷺ) set out for the pilgrimage, and the pagans of Quraysh intervened between him and the Ka`bah. So, if the people intervened between me and the Ka`bah, I would do the same as Allah's Messenger (ﷺ) had done . {Verily, in Allah's Messenger you have a good example.} [Quran 33:21]. Then he added, "I make you a witness that I have intended to perform Hajj along with `Umrah." After arriving at Makkah, Ibn `Umar (ra) performed one Tawaaf only.
.

Commentary : Hajj is one of the five pillars of Islam, and it is an act of worship reserved for those who have the means and capacity to perform it. All its rites and actions are learned from the Sunnah of the Prophet ﷺ.
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (ra), reports that ‘Abdullah, the son of ‘Abdullah bin ‘Umar, entered upon his father, ‘Abdullah bin ‘Umar (ra). He noticed that he had his camel which he rides in his travelling prepared. It was because Ibn ‘Umar (ra) intended to perform Hajj and prepared his camel to ride on it and set out to Makkah. However, ‘Abdullah, the son, was worried about the safety of his father and feared upon him lest a fight breaks out that year between the Muslims, that they may prevent him from visiting the Ka’bah. This event occurred in the year seventy-two of the Hijrah when al-Hajjaaj bin Yusuf al-Thaqafee came on the orders of ‘Abd al-Maalik ibn al-Marwaan to fight ‘Abdullah ibn al-Zubayr in Makkah. So, Ibn ‘Umar (ra) answered his son saying that the Messenger of Allah ﷺdid once set out, and the disbelievers of Quraysh prevented him from reaching the Ka’bah. This happened in the sixth year of the Hijrah when he ﷺreturned from his ‘Umrah and he made the treaty of al-Hudaybiyyah. He ﷺexited his Ihraam by slaughtering the animal and shaving the head accompanied by making intention therein.
For this reason, Ibn ‘Umar (ra) informed his son that if he was denied access to Makkah, and it was impossible for him to reach it, then he will do exactly as what the Messenger of Allah ﷺdid when he ﷺwas prevented from reaching the Ka’bah i.e., he will exit his Ihraam at the place where the Prophet ﷺwas prevented. Then, he (ra) recited the ayah: {Certainly, there is an excellent example for you in the Messenger of Allah.} [Quran 33:21]. Then, he (ra) made them witnesses that he intended to perform Hajj along with ‘Umrah. He did not suffice doing this by just making intention, instead, he intended to announce for those who would like to follow him.
‘Abdullah bin ‘Abdullah bin ‘Umar continued to say that his father (Ibn ‘Umar) performed one set of Tawaaf for both the Hajj and ‘Umrah after standing at ‘Arafah. It is said that it the Tawaaf mentioned here refers to both the rites of Tawaaf and the brisk walking between al-Safaa and Marwah, which is known as the Tawaaf of Hajj al-Qiraan that only requires doing them for one time. The one who performs Hajj al-Qiraan confines to the rites of Hajj, as the acts and rites of ‘Umrah are incorporated into the rites of Hajj. As such, the one doing Hajj al-Qiraan can only exit from the Ihraam on the day of sacrifice, the tenth day of Thoo al-Hijjah.
From the benefits we learn from the hadeeth is the importance of leaving to perform the rites of Hajj despite suspecting fear on the way if one hopes to find safety.
The hadeeth shows the keen interest of Ibn ‘Umar (ra) to follow the Sunnah of the Messenger of Allah ﷺand his attempt to follow his example in all his actions. .

1640

Narrated Naafi’: Ibn `Umar (ra) intended to perform Hajj in the year when Al-Hajjaaj attacked Ibn Al-Zubayr. Somebody said to Ibn `Umar (ra), "There is a danger of an impending war between them." Ibn `Umar recited, {Verily, in Allah's Messenger (ﷺ) you have a good example.} If it happened as you say, then I would do the same as Allah's Messenger (ﷺ) had done. I make you witness that I have decided to perform `Umrah." Then he set out and when he reached Al-Baydaa', he said, "The rites and ceremonies of both Hajj and `Umrah are similar. I make you witness that I have made Hajj compulsory for me along with `Umrah." He drove (to Makkah) a Hady which he had bought from (a place called) Qudayd and did not do more than that. He did not slaughter the Hady or finish his Ihraam, or shave or cut his hair till the day of slaughtering the sacrifices (10th Dhu al-Hijjah). Then he slaughtered his Hady and shaved his head and considered the first Tawaaf (between al-Safaa and al-Marwah) as sufficient for Hajj and `Umrah. Ibn `Umar said, "Allah's Messenger (ﷺ) did the same.".

Commentary : Hajj is one of the five pillars of Islam, and it is an act of worship reserved for those who have the means and capacity to perform it. All its rites and actions are learned from the Sunnah of the Prophet ﷺ.
In this hadeeth, Naafi’, the freed slave of Ibn ‘Umar, reports that ‘Abdullah ibn ‘Umar (ra) wanted to perform Hajj in the year when al-Hajjaaj marched on Ibn al-Zubayr. This happened in the year seventy-two of the Hijrah, when al-Hajjaaj ibn Yusuf al-Thaqafee marched on the orders of ‘Abdul Malik ibn Marwaan in order to fight ‘Abdullah ibn al-Zubayr in Makkah. Ibn ‘Umar (ra) made a firm intention to perform Hajj in that year. It was feared on him that the fighters might prevent him and refuse him to visit the Sacred House. In response, he recited the ayah, {Certainly, there is an excellent example for you in the Messenger of Allah,} [Quran 33:21] and made clear that he would do exactly as the Messenger of Allah ﷺdid previously [during the treaty of al-Hudaybiyyah].
Then, he made them witnesses that he has imposed the rites of ‘Umrah upon himself initially, then he made Hajj and ‘Umrah obligatory upon himself at the outskirts of al-Baydaa’. Linguistically, al-Baydaa’ stands for a desert that is barren. However, here, it means a location above the two landmarks of Dhoo al-Hulayfah when it ascended from the valley. On the outskirts of al-Baydaa’ there is a water well, and the place is about 420 km away from Makkah. He drove with him a sacrificial animal which he bought on the way at Qudayd, a place close to al-Juhfah. It is a water area in al-Hijaaz, located between Makkah and al-Madeenah. It is a place outside the sanctuary of the Haram, though it is within the Meeqaat zone. It is 150 km away from Makkah in the north-eastern side of it.
Ibn ‘Umar (ra) did not slaughter his sacrificial animal [before its due time on the grounds of any emergency], nor did he undo part of his conditions of Ihraam, neither did he shave his head nor did he have a haircut until the day of sacrifice (Day of Nahr) approached, that is the tenth of Dhu al-Hijjah. He then sacrificed the animal and shaved his head. He viewed that he had accomplished both the Tawaaf of Hajj and ‘Umrah with his initial single Tawaaf, as the person who performs Hajj al-Qiraan confines on the rites of Hajj and the rites of ‘Umrah are incorporated into the rites of Hajj. The pilgrim in this case continues in Ihraam and he only exits it on the Day of Sacrifice.
From the benefits that can be concluded in this hadeeth is the permissibility of heading towards the rites of Hajj despite anticipating fear when safety is assured.
This hadeeth highlights the staunch following of Ibn ‘Umar (ra) of the Sunnah of the Messenger of Allah and following his footsteps in all actions and deeds..

1641

Narrated Muhammad ibn ‘Abd al-Rahmaan ibn Nawfal al-Qurashee: I asked `Urwah ibn al-Zubayr (regarding the Hajj of the Prophet (ﷺ). `Urwah replied, "Aaishah (raa) informed me, 'When the Prophet (ﷺ) reached Makkah, the first thing he started with was the ablution, then he performed Tawaaf round the Ka`bah and his intention was not `Umrah alone (but Hajj and `Umrah together).' " Later Abu Bakr performed the Hajj and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone (but Hajj and `Umrah together). And then `Umar (ra) did the same. Then `Uthman (ra) performed the Hajj and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone. And then Mu’aawiyah and `Abdullah ibn `Umar (ras) did the same. Then, I performed Hajj with my father al-Zubayr and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone. Then I saw the Emigrants and Ansaar doing the same and it was not `Umrah alone. And the last person I saw doing the same was Ibn `Umar (ra), and he did not do another `Umrah after finishing the first. Now here is Ibn `Umar present amongst the people! They neither ask him nor anyone of the previous ones. And all these people, on entering Makkah, would not start with anything unless they had performed Tawaaf round the Ka`bah, and would not finish their Ihraam. And no doubt, I saw my mother and my aunt, on entering Makkah doing nothing before performing Tawaaf round the Ka`bah, and they would not finish their lhraam. .

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Companions (ras) transmitted the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, a Taabi’ee by the name of ‘Urwah ibn al-Zubayr reports that his maternal aunt ‘Aaishah (raa), the Mother of the Believers, informed him that during the Farewell Hajj which the Prophet ﷺin the tenth year of the Hijrah, the first thing when he came to Makkah was that he performed ablution, then, he did circumambulate seven times around the Ka’bah as part of Tawaaf al-Qudoom (Tawaaf of Arrival). Thereafter, there was not a standalone ‘Umrah after the Tawaaf. That is because the Prophet ﷺdid not interrupt his Hajj by having an independent ‘Umrah beforehand due to his driving of the sacrificial animal with him. As for the Companions who did not drive with them the sacrificial animals, he ﷺcommanded them to interrupt their Hajj by performing a standalone ‘Umrah and to perform Hajj at-Tamattu’. As for the ones who had driven their animals for sacrifice, they incorporated the ‘Umrah into the Hajj rites and performed Hajj al-Qiraan.
Thereafter, ‘Urwah bin al-Zubayr mentioned that he had performed Hajj with Aboo Bakr, ‘Umar and, Uthmaan (ras). The first thing that they started with was the Tawaaf around the Ka’bah, known as Tawaaf al-Qudoom. Thereafter, there was no standalone ‘Umrah, neither did they perform brisk walking between the Safaa and al-Marwah, nor did they benefit from the ‘Umrah [by exiting the Ihraam] whilst waiting for the Hajj. ‘Urwah goes on to add that after this, the Caliph Mu’aawiyah bin Aboo Sufyaan and ‘Abdullah bin ‘Umar (ras) as well as his father did the same.
‘Urwah states further that he also saw the Emigrants as well as the Ansaar doing the same, that is, commencing with Tawaaf. After this, he relates that the last person he saw doing this was ‘Abdullah bin ‘Umar (ra). He explained that the first thing that the latter started with during arrival was performing Tawaaf al-Quddom around the Ka’bah. And he did not interrupt his Hajj by sufficing first with a completed ‘Umrah.
Then, ‘Urawah revealed his shock that despite Ibn ‘Umar (ra) being alive amidst the people, yet they have failed to ask him about this issue, neither have they bothered to ask the previous pious predecessors regarding it who would inform them that they only commenced Tawaaf al-Quddom upon their arrival. And they did never exit from their state of Ihraam, rather they remained in the state of Ihraam until completing all the rites of Hajj. Furthermore, ‘Urwah mentioned that his mother, Asmaa’ bin Aboo Bakr and his maternal aunt ‘Aaisha (may Allah be pleased with them), both did the same like the Emigrants and the Ansaar. They would initiate with performing the Tawaaf of the Ka’bah and they would not interrupt the Hajj by initially completing the whole ‘Umrah.
From the benefits that can be concluded from this hadeeth is learning about the importance of performing Tawaaf al-Quddom and the fact that the Companions implemented it after seeing the Prophet ﷺdoing it.
This hadeeth shows that the actions of the righteous caliphs and the pious predecessors can be used as evidence.
.

1643

Narrated ‘Urwah: I asked `Aaishah (raa): "How do you interpret the statement of Allah: {Verily! (the mountains) Al-Safaa and Al-Marwah are among the symbols of Allah, and whoever performs the Hajj to the Ka`bah or performs `Umrah, it is not harmful for him to perform Tawaaf between them (Al-Safaa and al-Marwah.) (Quran 2:158). By Allah! (it is evident from this revelation) there is no harm if one does not perform Tawaaf between Al-Safaa and al-Marwah." `Aaisha said, "O, my nephew! Your interpretation is not true. Had this interpretation of yours been correct, the statement of Allah should have been, 'It is not harmful for him if he does not perform Tawaaf between them.' But in fact, this ayah was revealed concerning the Ansaar who used to assume lhraam for worshipping an idol called "Manaat" which they used to worship at a place called Al-Mushallal before they embraced Islam, and whoever assumed Ihraam (for the idol), would consider it not right to perform Tawaaf between al-Safaa and al-Marwah. When they embraced Islam, they asked Allah's Messenger (ﷺ) regarding it, saying, "O Allah's Messenger! We used to refrain from Tawaaf between al-Safaa and al-Marwah." So, Allah revealed: {Verily; (the mountains) As-Safa and Al-Marwa are among the symbols of Allah.} " ‘Aaishah (raa) added, "Surely, Allah's Messenger set the tradition of Tawaaf between al-Safaa and al-Marwah, so nobody is allowed to omit the Tawaaf between them."
I told Aboo Bakr ibn `Abd al-Rahmaan of `Aaishah's narration and he said, 'I have not heard of such knowledge, but I heard learned men saying that all the people, except those whom `Aaishah (raa) mentioned and who used to assume lhraam for the sake of Manaat, used to perform Tawaaf between al-Safaa and al-Marwah. When Allah referred to the Tawaaf of the Ka`bah and did not mention Al-Safaa and al-Marwah in the Quran, the people asked, 'O Allah's Messenger (ﷺ)! We used to perform Tawaaf between Al-Safaa and al-Marwah and Allah has revealed (the ayaat concerning) Tawaaf of the Ka`bah and has not mentioned Al-Safaa and al-Marwah. Is there any harm if we perform Tawaaf between Al-Safaa and al-Marwah?' So, Allah revealed: {Verily As-Safa and Al-Marwah are among the symbols of Allah.} Aboo Bakr said, "I heard that this ayah was revealed concerning the two groups, those who used to refrain from Tawaaf between Al-Safaa and al-Marwah in the Pre- Islamic Period and those who used to perform the Tawaaf then, and after embracing Islam, they refrained from the Tawaaf between them as Allah had enjoined Tawaaf of the Ka`bah and did not mention Tawaaf(of Al-Safaa and al-Marwah) till later, after mentioning the Tawaaf of the Ka`bah.'.

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Companions (ras) transmitted to us all the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, the Taabi’ee ‘Urwah ibn al-Zubayr reports that he asked his maternal aunt, ‘Aaishah (raa), the Mother of the Believers, about the meaning of the ayah: {{Verily! (the mountains) Al-Safaa and Al-Marwah, are among the symbols of Allah, and whoever performs the Hajj to the Ka`bah or performs `Umrah, it is not harmful for him to perform Tawaaf between them (Al-Safaa and al-Marwah.) (Quran 2:158). He wanted to verify his interpretation of the ayah i.e., he understood it to mean that pilgrims are not obliged to perform the rite of brisk walking between al-Safaa and al-Marwah. She told him that he erred in his interpretation of the ayah and explained that it was revealed concerning the Ansaar because before entering Islam, they used to travel to worship an idol called "Manaat", located at Al-Mushallal, which is a mountain between Makkah and al-Madeenah and from which people would descend to Qudayd. They used to believe that brisk walking between al-Safaa and al-Marwah is a great sin because it contained two idols – Isaaf and Naa’ilah - that other people worshipped, and they despised those two idols. However, after embracing Islam, the Ansaar asked the Prophet ﷺabout it so Allah revealed the ayah to clarify that the brisk walking between al-Safaa and al-Marwah is not a sin as they used to think, because it is from the rites that Allah has dictated in Hajj and ‘Umrah.
Al-Zuhree said: I related the hadeeth of ‘Aaishah (raa) to Aboo Bakr ibn ‘Abd al-Rahmaan and he liked it. Then, he remarked that he was not aware of this knowledge before, but he heard some people of knowledge saying otherwise. He explained that they did not limit the cause of revelation to the Ansaar who used to refrain from performing the brisk walking between al-Safaa and al-Marwah, but that it was about those who used to assume lhraam for the sake of Manaat and would perform the brisk walking between al-Safaa and al-Marwah. However, as Allah, Exalted be He, mentioned the Tawaaf of the Ka`bah and did not mention Al-Safaa and al-Marwah in the Quran, the people went to the Prophet ﷺand mentioned that they used to perform the rite of walking between Al-Safaa and al-Marwah, but the ayah that Allah revealed only mentioned Tawaaf round the Ka`bah and did not mention the rite of brisk walking between Al-Safaa and al-Marwah. So, they were concerned if it is sinful to keep doing it. The reason they had such concern was because they presumed it was from the practices of people before Islam. Thereupon, Allah revealed: {Verily As-Safa and Al-Marwah are among the symbols of Allah.}
Aboo Bakr then added that he heard that this ayah was about both groups, the Ansaar who used to refrain from doing it before Islam and the other group who used to practise it before Islam.
This hadeeth shows the importance of discussing and studying knowledge between scholars and their students to correct any misunderstanding.

.

1648

Narrated ‘Aasim: I asked Anas bin Maalik (ra): "Did you use to dislike to perform Tawaaf between al-Safaa and al-Marwah?" He said, "Yes, as it was of the ceremonies of the days of the Pre-Islamic period of ignorance, till Allah revealed: {Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka`bah, or performs `Umrah, to perform Tawaaf between them.} " (2.158).

Commentary : The Companions (ras) would teach the people the matters of their religion just like how they have learned it directly from the Prophet ﷺ. Hence, they would answer their questions and correct any misconception and misunderstanding.

In this hadeeth, the Taabi’ee, ‘Aasim ibn Sulaymaan al-Ahwal reports that he asked Anas ibn Maalik (ra) whether the Companions used to dislike performing the rite of walking between al-Safaa and al-Marwah? He answered that the Muslims disliked it at the beginning because it was one of the ritual ceremonies that disbelievers practiced before Islam to worship idols. However, after Allah revealed the ayah: {Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka`bah, or performs `Umrah, to perform Tawaaf between them.} " (Quran 2:158), people stopped to dislike it as they came to know that it is not as they presumed, and that it is from the rites of Allah that He legislated to be part of the actions of Hajj and ‘Umrah. Not to mention, the Prophet ﷺlegislated that people perform it.
From the benefits of the hadeeth is learning about the importance of scholars and their students reviewing and studying knowledge. .

1649

Narrated Ibn ‘Abbaas (ra): The Messenger of Allah ﷺperformed the Tawaaf round the Ka’bah and rite of walking between al-Safaa and al-Marwah to display his strength to the disbelievers..

Commentary : The Prophet ﷺconcluded the treaty of al-Hudaybiyyah with Quraysh in the 6th year of Hijrah. One of the agreed-on conditions was that the Muslims would go back this year without entering Makkah, but next year they would be allowed to enter Makkah and spend three days to perform ‘Umrah.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the 7th year of Hijrah to perform ‘Umrah, he ﷺordered his Companions (ras) to perform the Tawaaf round the Ka’bah and between al-Safaa and al-Marwah with high pace to display the strength of Muslims to the disbelievers and show them that they can fight them. The order of the Prophet ﷺwas to perform Tawaaf with high pace in the first three rounds of Tawaaf round the Ka’bah, except between the two Corners, where he ﷺordered them to walk with a normal pace so they can rest. As for the last 4 rounds of Tawaaf, he ordered them to walk with a normal pace. Likewise, he ﷺordered them to perform brisk walking between al-Safaa and al-Marwah in the marked passage in the valley. All this happened while the disbelievers were watching from far.
From the other benefits we conclude from this hadeeth is that Muslims should display their strength and power with arms and weaponry in order to instill awe and fear in the hearts of disbelievers, and that is not included in the unpraiseworthy showing off.
It shows that indirect messages are not limited to words, but also include actions. Sometimes, sending indirect messages through actions is more effective and appropriate.
.

1441

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) came across a woman in the advanced stage of pregnancy at the door of a tent, and he said: "Perhaps he wants to copulate with her." They said: 'Yes.' Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I resolved to curse him with a curse that would enter his grave with him. How would he be his heir while this is not lawful for him?! And how would he employ him while this is not lawful for him?!".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to forbid his Companions from unlawful things and all that Allah, the Exalted and Glorified, prohibited. He would sometimes do so by encouraging them to obtain the reward with Allah Almighty and other times by intimidating them from the penalty and punishment of Allah.
In this Hadīth, Abu ad-Dardā’ (may Allah be pleased with him) informs that while the Prophet (may Allah's peace and blessings be upon him) was on a journey, he passed by a woman in the advanced stage of pregnancy. She was one of the captives and was sitting at the door of a tent. The Prophet (may Allah's peace and blessings be upon him) said to her: "Perhaps he", meaning her owner and master who obtained her as his share of the captives. "wants to copulate with her" i.e., wants to engage in sexual intercourse with her. However, it is not lawful for the master of a pregnant captive to copulate with her until she gives birth. Then, the Prophet (may Allah's peace and blessings be upon him) said that he resolved and intended to supplicate against him to be turned away from Allah's mercy and for that to continue after his death. He (may Allah's peace and blessings be upon him) intended to curse him because he failed to ascertain the emptiness of her womb, for if he copulates with his captive whom he owns while she is pregnant from someone else, he is thus neglecting to ascertain the emptiness of her womb. However, the cursing did not take place because this man was not aware of the ruling.
His words: "How would he be his heir while this is not lawful for him" means that this slave-girl captive may give birth after six months, and thus, the baby is likely from this captor, and it is likely from someone before him. So, if he is from the captor, then he is his child, and they may inherit from each other; and if he is from someone else, then he and the captor may not inherit from each other, given the lack of blood relationship.
Then, he said: "And how would he employ him," i.e., the child? If he employs him as a slave, it is probable that he came from him, and thus, he will be enslaving his child and cutting off his own lineage, and for this, he will be worthy of cursing. And if he attributes the baby to himself as his child, it is likely that he did not come from him, and thus he will be making him his heir, whereas he is not his heir, and for this, he will be worthy of cursing.
The Hadīth indicates that captivity nullifies previous ownership and dissolves marriage.
It also indicates that when there is a new owner of a female slave, it becomes due to ascertain the emptiness of her womb. So, he may not copulate with her until her womb is verified to be empty of pregnancy.
It also points out that it is forbidden to copulate with a pregnant captive until she gives birth..

1442

Judāmah bint Wahb - sister of ‘Ukkāshah - reported: I was there when the Messenger of Allah (may Allah's peace and blessings be upon him) said to some people: "I was about to forbid Ghīlah (sexual intercourse during the breastfeeding period), so I considered that the Romans and the Persians do it without any harm done to their children thereby." Then they asked him about coitus interruptus, and the Messenger of Allah (may Allah's peace and blessings be upon him) said: "That is the hidden Wa’d (burying a child alive).".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on benefiting the believers and showed sympathy and concern for them. He left nothing that could be of benefit to them without guiding them to it and ordering them to do it. However, he used to correct the lies and suspicions that were spread among people and inherited from the pre-Islamic era of ignorance out of guidance and politeness.
In this Hadīth, the female Companion Judāmah al-Asadiyyah bint Wahb (may Allah be pleased with her) narrates that she attended with the Prophet (may Allah's peace and blessings be upon him) an assembly that had some of his Companions (may Allah be pleased with them). The Prophet (may Allah's peace and blessings be upon him) said: "I was about to," i.e., I was determined to forbid "Ghīlah", which is having intercourse with one's wife during her breastfeeding period, or a woman's conception during the breastfeeding period. The Prophet (may Allah's peace and blessings be upon him) was determined to forbid it because there was a popular belief at that time that it was harmful to the infant. They used to say that if the breastfeeding woman had sexual intercourse with her husband and conceived during her breastfeeding period, her milk would be spoilt and the child would get weak if he fed on it, and the Arabs would hate and avoid him. However, the Prophet (may Allah's peace and blessings be upon him) saw that the Romans and the Persians - two great kingdoms at that time - did this without worrying about it, besides the fact that it did not cause their children any harm; so, he did not forbid it.
Then, the Companions (may Allah be pleased with them) asked him about the ruling on coitus interruptus, which means removing the man's penis from the woman's vagina before ejaculation and ejaculating outside the vagina to avoid conception. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "That is the hidden Wa’d," considering the coitus interruptus hidden burial of a child alive because it entails wasting the sperm that Allah Almighty has prepared to be a child. So, it resembles killing a child by burying him alive. However, there is no doubt that it is less grave, and this is why he said it is hidden.
In the Two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) said to those who asked him about the coitus interruptus: "It does not matter if you do not do it, for every soul that is to be born up to the Day of Judgment will be born," i.e., no soul to exist in the knowledge of Allah Almighty except that it will come to exist, whether the coitus interruptus is done or not. Despite the coitus interruptus, there could be a small amount of semen ejaculated which Allah destined to form a child, and on the other hand, there could be normal ejaculation without conception. In short, coitus interruptus or normal ejaculation are equal as both do not lead to having a child except by Allah's decree..

1443

‘Āmir ibn Sa‘d reported: that Usāmah ibn Zayd informed his father Sa‘d ibn Abi Waqqās that a man came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "I practice coitus interruptus with my wife." The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Why do you do that?" The man said: "I fear for her child - or for her children." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If this was harmful, it would harm the Persians and the Romans." [In a version]: "If it was for that, then no. This does not harm the Persians or the Romans.".

Commentary : Islam is keen on the safety of Muslims and has guided them to what presents good care of children. This includes the exhortation to provide good suckling.
In this Hadīth, Usāmah ibn Zayd (may Allah be pleased with him) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) and said: "I practice coitus interruptus with my wife." 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. The Prophet (may Allah's peace and blessings be upon him) asked him: For what reason do you do this act? The man said: "I fear for her child", who suckles from her. This is because if she gets pregnant, her milk will be spoiled, and the body of the baby will become unsound and weak. Or he meant the famous notion among the Arabs that copulation damages milk and that such milk will be a malady and if the baby drinks it, he will become ill. So, he feared that he would be thin and unwell. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "If this was harmful" - copulation or pregnancy during the period of suckling - "it would harm the Persians and the Romans", for the women of the Persians and the Romans suckle their babies while they are pregnant. So, if pregnancy or copulation during the period of suckling was harmful, it would harm their children. But the reality belies that, as they do not care to avoid this matter and their children are in good condition, and you are like them in this regard..

1451

’Umm al-Fadl reported: The Prophet (may Allah's peace and blessings be upon him) said: "One suckling or two or one sucking or two does not make marriage unlawful." [In a version]: (and) instead of (or)..

Commentary : Islam has made suckling a bond like blood relation, and it has established the unlawfulness of marriage by suckling like the unlawfulness of marriage due to blood relations. It has forbidden a man from marrying his sister, mother, maternal aunt, or paternal aunt by suckling, and so on.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs about the amount that does not establish the ruling on suckling that makes marriage unlawful. He says: "One suckling or two or one sucking or two does not make marriage unlawful." This was said in response to someone who asked about one suckling and two. So, he replied that they do not make marriage unlawful, whether this suckling happens before the completion of two years or beyond that. The amount that makes marriage unlawful is five sucklings taken before the completion of two years. In a Hadīth by Muslim, ‘Ā’ishah (may Allah be pleased with her) said: "In what was sent down in the Qur’an was ten known sucklings that make (marriage) unlawful. Afterwards, they were abrogated by five known ones. Then the Messenger of Allah (may Allah's peace and blessings be upon him) passed away while they were part of what was recited in the Qur’an." And ’Umm Salamah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The only suckling which makes marriage unlawful is what is taken from the breast and enters the bowels and is taken before the time of weaning." Narrated by At-Tirmidhi..

1452

‘Ā’ishah reported: It was revealed in the Qur’an that: ten times of known breastfeeding prohibits (marriage); then it was abrogated and replaced with five times of known (breastfeeding). The Messenger of Allah (may Allah's peace and blessings be upon him) died while these (words of the abrogating verse) were still being recited as part of the Qur’an..

Commentary : The Prophet (may Allah's peace and blessings be upon him) clarified for his Ummah all that is lawful and unlawful including the rulings of breastfeeding and the consequent rulings related to lineages.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reports the amount that used to establish the ruling of breastfeeding, that makes marriage prohibited at first, whereby the woman becomes prohibited for the man to marry the same, as it is prohibited for him by consanguinity (being descended by the same ancestor). She (may Allah be pleased with her) reported that it was first revealed in the Qur’an that ten times of known breastfeeding prohibits marriage. Then, this number was abrogated, and it became five times of known breastfeeding, i.e., known and satiating during the two years of infancy. In At-Tirmidhi's Collection, ’Umm Salamah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No prohibition results from breastfeeding, except for what penetrates the intestines from the breast before weaning." So, breastfeeding after two full years does not prohibit anything, as Allah Almighty says: {Mothers may breastfeed their children for two full years, for those who wish to complete the full term of breastfeeding.} [Surat al-Baqarah: 233] Abrogation in the Qur’an has three types: First: What is abrogated in terms of ruling and recitation. Second: That which is abrogated in terms of recitation apart from its ruling. Third: That which is abrogated in terms of ruling apart from its recitation. The first two types of abrogation are found in this Hadīth. (Ten times of known breastfeeding prohibits) was abrogated both in terms of ruling and recitation, whereas the five times of breastfeeding was abrogated in terms of recitation only and its ruling has remained.
The statement of ‘Ā’ishah (may Allah be pleased with her): "The Messenger of Allah (may Allah's peace and blessings be upon him) died while these (words of the abrogating verse) were still being recited as part of the Qur’an" meaning: The abrogation by the five times of breastfeeding was revealed at a very late stage to the extent that the Prophet (may Allah's peace and blessings be upon him) died while some people were still reciting the part of the five times of breastfeeding as part of the Qur’an because of not being aware of that recent abrogation. Later, when they learned about the abrogation, they stopped reciting it and unanimously agreed that it should not be recited..

1453

Zaynab bint Abi Salamah reported: I heard' Umm Salamah, the Prophet's wife, say to 'Ā’ishah: By Allah, I do not feel comfortable to be seen by a boy who has passed the age of suckling. She said: Why? Sahlah bint Suhayl came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, by Allah, I see (displeasure) on the face of Abu Hudhayfah because of Sālim entering." She said: Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Suckle him." She said: "He has a beard." He said: "Suckle him, and what is on the face of Abu Hudhayfah will go away." She said: "By Allah, I did not see it on the face of Abu Hudhayfah.".

Commentary : In this Hadīth, Zaynab bint Abi Salamah (may Allah be pleased with her) informs that she heard her mother' Umm Salamah, the Prophet's wife, swearing to 'Ā’ishah (may Allah be pleased with her) and saying: "By Allah, I do not feel comfortable" i.e., I do not like it; "to be seen by a boy" from non-Mahram (unrelated) males "who has passed the age of suckling" i.e., he is no longer in need of suckling. Thereupon, ‘Ā’ishah said to ’Umm Salamah (may Allah be pleased with both of them): "Why?" i.e., why are you saying this, whereas there is nothing wrong with that if you suckle him or he is suckled by someone who makes him a Mahram (related and non-marriageable) to you? This is evidenced by the fact that "Sahlah bint Suhayl", the wife of Abu Hudhayfah, came to the Messenger of Allah (may Allah's peace and blessings be upon him) and swore to him that she would see dislike on the face of Abu Hudhayfah because of their foster son Sālim continuing to enter the house as he would usually do when he was young, and he now reached adulthood - particularly after verses had been revealed prohibiting adoption. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to her: "Suckle him" to be your son by suckling. She said to him: "He has a beard" for he is an adult man. The Prophet (may Allah's peace and blessings be upon him) said to her: "Suckle him and what is on the face of Abu Hudhayfah will go away" i.e., the sign of dislike will vanish from him. Sahlah did so and then she swore that she did not find the sign of dislike on the face of Abu Hudhayfah after she had suckled him.
This Hadīth is problematic in terms of explaining it and deriving rulings therefrom, and difference of opinion actually arose over it among the Prophet's wives. ’Umm Salamah and some of the Prophet's wives believed that this was a dispensation from the Prophet (may Allah's peace and blessings be upon him) to the wife of Abu Hudhayfah alone, and they held that there should be no suckling for adults and that the suckling that makes a person a Mahram is the one provided in young age and which grows the bones and builds the body and flesh.
As for ‘Ā’ishah (may Allah be pleased with her), she - as reported here - held that suckling causes prohibition of the same things made prohibited by blood relations, whether the suckled one is a child or an adult. She cited as evidence the story of Sālim, the freed slave of Abu Hudhayfah (may Allah be pleased with both of them) and that the ruling is not exclusively restricted to them.
What appears to be right - and Allah knows best - is that suckling of adults does not count, has no effect, and causes no prohibition, and that true suckling is that which occurs during babyhood; and what happened in the story of Sālim is particularly restricted to him and does not apply to anyone other than him. The Prophet (may Allah's peace and blessings be upon him) affirmed that not every suckling causes prohibition. In a Hadīth in the Two Sahīh Collections, he said: "Indeed, suckling is from hunger" i.e., the suckling that counts is the one that occurs at the time when milk is relied upon for food and in the amounts that affect the growth of the baby's body.
The Hadīth points out that suckling causes prohibition of the same things made prohibited by blood relations.
It demonstrates that there is a difference of opinion regarding the suckling of adults and its resultant effects..

1454

Zaynab bint Abi Salamah reported that her mother ’Umm Salamah, the Prophet's wife, reported: The other wives of the Prophet (may Allah's peace and blessings be upon him) refused to let anyone privately enter their houses by such suckling. They said to ‘Ā’ishah: "By Allah, we do not see this except as a dispensation which the Messenger of Allah (may Allah's peace and blessings be upon him) gave to Sālim in particular. No one would enter our houses or see us by such suckling.".

Commentary : The Hadīth addresses an incident that took place during the Prophet's lifetime, namely suckling an adult, which means suckling a person after the age of two years and the time of weaning, and beyond, so that he can be Mahram - like suckling in the age of suckling. ’Umm Salamah, the Prophet's wife, informs that all the wives of the Prophet (may Allah's peace and blessings be upon him) refused to let anyone privately enter their houses by such suckling that is given to a person after the age of weaning, for they were commanded to observe Hijab. An exception was ‘Ā’ishah (may Allah be pleased with her), who held the view that such suckling makes marriage unlawful like suckling during babyhood. They swore to ‘Ā’ishah (may Allah be pleased with her) and said: "By Allah, we do not see this except as a dispensation which the Messenger of Allah (may Allah's peace and blessings be upon him) gave to Sālim", the freed slave of Abu Hudhayfah (may Allah be pleased with him), "in particular"; not generally for everyone. Therefore, we will not let anyone enter our houses or see us by such suckling.
The dispensation which the Messenger of Allah (may Allah's peace and blessings be upon him) gave to Sālim in particular is mentioned in a Hadīth narrated by Muslim in his Sahīh Collection, in which ‘Ā’ishah (may Allah be pleased with her) reported: that Sālim, the freed slave of Abu Hudhayfah, was with Abu Hudhayfah and his family in their house. His wife Sahlah the daughter of Suhayl came to the Prophet (may Allah's peace and blessings be upon him) and said: "Sālim has reached the age of manhood and understands what men understand. He enters our house, and I think that Abu Hudhayfah is not comfortable with that." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Suckle him and what Abu Hudhayfah feels will go away." She returned and said: "Indeed, I suckled him, and what Abu Hudhayfah felt went away."
It is reported in a Hadīth narrated by Abu Dāwūd that ‘Ā’ishah (may Allah be pleased with her) would ask the daughters of her sisters and brothers to suckle whomever she liked to enter her house - even if he was an adult - five times, and then he would enter her house. However, ’Umm Salamah and the other wives of the Prophet (may Allah's peace and blessings be upon him) refused to let anyone enter their houses by such suckling unless the suckling occurred in the cradle. Hence, the statements and attitudes of other wives of the Prophet (may Allah's peace and blessings be upon him) constituted evidence that the suckling of an adult does not count, has no weight, and does not establish the unlawfulness of marriage; and that true suckling happens in babyhood, and what happened in the story of Sālim is an exceptional peculiarity that was limited to him and does not apply to anyone else. The Prophet (may Allah's peace and blessings be upon him) emphasized that not every suckling makes marriage unlawful. In a Hadīth in the Two Sahīh Collections, he said: "Indeed, suckling is from hunger" i.e., the suckling that counts is the one that occurs at the time when milk is relied upon for food and in the amounts that affect the growth of the baby's body..

1456

Abu Sa‘īd al-Khudri reported: that at the battle of Hunayn, the Messenger of Allah (may Allah's peace and blessings be upon him) sent an army to Awtās. They encountered an enemy, fought, attained victory over them, and took female captives from them. Some of the Companions of the Messenger of Allah (may Allah's peace and blessings be upon them) seemed to have refrained from having intercourse with them, as they had husbands among the polytheists. So, Allah Almighty revealed in this regard: {Also [prohibited are] married women except for female slaves you may own} [Surat an-Nisā': 24], i.e., they are lawful for you when their waiting periods come to an end..

Commentary : The Shariah regulated the religious rulings regarding times of peace and war. Since war results in captives from the men of the enemy and their women, the Qur’an and the Sunnah clarified the rulings concerning them. It prohibited copulation with pregnant and married female captives until they gave birth or until non-pregnant captives were verified to be non-pregnant by having menses.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) informs that during the battle of Hunayn - which took place in the eighth Hijri year, after the Conquest of Makkah, between the Muslims and the people of Tā’if among the two tribes of Hawāzin and Thaqīf, in a valley called Hunayn, which is situated between Makkah and Tā’if; as the disbelievers had gone out with their property, women, and children; and after Hawāzin and Thaqīf were defeated and Allah granted victory to His Prophet and the Muslims, the fleeing disbelievers withdrew to the valley of Awtās, which is close to Hunayn - the Prophet (may Allah's peace and blessings be upon him) sent an army to them, and they encountered an enemy from the disbelievers, whom they fought, overcame, and defeated. Among their spoils were captives from the polytheist women. Some of the Prophet's Companions refrained - out of fear of committing a sin - from having intercourse with them because they were married women, and a married woman is not lawful for anyone other than her husband. So, they thought that their marriage to their husbands was not severed. Therefore, Allah Almighty revealed verses demonstrating the ruling on copulation with those they refrained from: {Also [prohibited are] married women except for female slaves you may own.} [Surat an-Nisā’: 24] i.e., prohibited for you is marrying married women, except for the women you possess by taking them into captivity, as their marriage to their disbelieving husbands is dissolved. They become lawful for you after their wombs are verified to be empty of the semen of the disbelieving husbands, either by childbirth, in case the woman is pregnant, or by one menstrual period, if she is not pregnant.
The Hadīth indicates that the marriage of polytheists is dissolved if their wives are taken captive, as they go into the ownership of their captors.
It shows how a person should pause, search, and ask about any matter when he is not certain of the reason behind it and its ruling. This is the attitude of anyone who fears Allah Almighty..

1460

‘Abdul-Malik ibn Abi Bakr ibn ‘Abdur-Rahmān reported: that when the Messenger of Allah (may Allah's peace and blessings be upon him) married ’Umm Salamah and she stayed with him and it was the morning, he said to her: "You are not humbled in the estimation of your husband. If you wish, I will stay with you for seven nights; and if you wish, I will stay with you for three nights, and then visit the others in turn." She said: "Stay for three nights.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was both fair and merciful in dealing with his wives. In this Hadīth, the Tābi‘i ‘Abdul-Malik ibn Abi Bakr ibn ‘Abdur-Rahmān relates that when the Prophet (may Allah's peace and blessings be upon him) married' Umm Salamah Hind bint Abi' Umayyah (may Allah be pleased with her) after her husband Abu Salamah (may Allah be pleased with him) had died, he stayed in her house for three nights, which was his Sunnah in case the woman was previously married; then when he wanted to leave her house and go to the others, he noticed that she considered the three nights to be little. So, he said to her: "You are not humbled in the estimation of your husband" i.e., you will not be underestimated and your right will not be lost at all. Then the Prophet (may Allah's peace and blessings be upon him) gave her the choice, saying: If you wish, I will stay with you for seven nights" - and stay with other wives of mine for the same period - "and if you wish, I will stay with you for three nights, and then visit the others in turn." i.e., if you are content with these three nights, I will go to my wives in turn, one night at a time, till I come back to you. She said: "Stay for three nights" i.e., I am content with the three nights, to avoid his long absence from her..

1460

‘Abdul-Malik ibn Abi Bakr ibn ‘Abdur-Rahmān reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) married Umm Salamah, he entered upon her, and when he wanted to leave, she took hold of his garment. The Messenger of Allah (may Allah's peace and blessings be upon him) said: If you wish, I can stay longer with you and count it for you; a virgin is entitled to seven, whereas a previously married woman is entitled to three..

Commentary : The Prophet (may Allah's peace and blessings be upon him) set the greatest example in fulfilling justice between his wives and putting the family relations in order in case of polygamy.
In this Hadīth, the Tābi‘i Abu Bakr ibn ‘Abdur-Rahmān (may Allah be pleased with him) reports that when the Messenger of Allah (may Allah's peace and blessings be upon him) married ’Umm Salamah Hind bint Abi ’Umayyah (may Allah be pleased with her) after the death of her husband, Abu Salamah (may Allah be pleased with him), he entered upon her and consummated the marriage with her. After spending three days with her, he wanted to leave her house for the house of another one of his wives; however, she took hold of his garment so he would stay with her. He (may Allah's peace and blessings be upon him) clarified to ’Umm Salamah (may Allah be pleased with her) what she was entitled to regarding his overnight stay with her, saying: "If you wish" to have more than three days "I can stay longer with you and count it for you," i.e., calculate for you the total time of my stay with you because of this extra time. In other words: I extend my stay and the rest of my wives become entitled to the same number of days. Then, he informed her that a virgin wife - who had not been previously married - was entitled to seven nights than his other wives if he had sexual intercourse with her; whereas the Thayyib - who had been previously married - was entitled to three days.
In another Hadīth narrated by Muslim, when the Prophet (may Allah's peace and blessings be upon him) married ’Umm Salamah and she stayed with him (during the night), he said to her: "Indeed, you are not inferior in the sight of your family," i.e., you will not be underestimated, and none of your right will be lost; rather, you will take it in full. He then gave her the choice to stay for three days with her without having to make up for them or to stay for seven days with her and make it up for the rest of his wives. The three have the privilege of not having to make up for them, while the seven have the privilege of being successive and fulfilling perfect intimacy. ' Umm Salamah said: "Stay three," so she chose the three because they were not to be made up for, and he would, thus, return to her sooner since he would spend the night with them in turn then come to her. However, if she had chosen seven, he would not return to her except after making it up (days) for his other wives, and he would, thus, be far from her for a long time.
The virgin is exclusively granted seven days given her shyness, which requires extra time, patience, sensibleness, and gentleness, besides the fact that one feels inclined to stay longer with her so that he can stay with her for up to seven days in a row. On the other hand, the previously married woman had already experienced marriage, and her need for intimacy is lesser, besides the fact that one is less attached to her than to the virgin. However, given that she is not familiar yet with the company, she is honored by extending the stay, which is three. After that, he has to start dividing his time, whether he has one, two, or three wives before her.
The Hadīth indicates the recommendation of showing kindness to one's family, children, and others..

1462

Anas reported: The Prophet (may Allah's peace and blessings be upon him) had nine wives. Giving them an equal share of his time meant he would not return to the first woman except on the ninth day. So, they used to gather every night at the house of the one to whom he would come. He was at 'Ā’ishah's house. When Zaynab came, he stretched his hand towards her, thereupon, she said: This is Zaynab. So, the Prophet (may Allah's peace and blessings be upon him) withdrew his hand. There was an altercation between the two until their voices became loud. Iqāmah (second call for prayer) was pronounced for prayer and it happened that Abu Bakr was passing by and he heard their voices. He said: O Messenger of Allah, come for prayer and throw dust in their mouths. So, the Prophet (may Allah's peace and blessings be upon him) went out and ‘Ā’ishah said: Now the Prophet (may Allah's peace and blessings be upon him) will finish his prayer, and Abu Bakr will come and do such-and-such to me. When the Prophet (may Allah's peace and blessings be upon him) finished his prayer, Abu Bakr came to her and spoke to her in harsh words and said: Is this how you behave?!.

Commentary : The Companions (may Allah be pleased with them) were keen on reporting all the Prophet's acts, even what used to happen inside the house of his everyday life affairs. The purpose was to know how the Prophet (may Allah's peace and blessings be upon him) used to deal with various situations in life to follow his example.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) had nine wives. When giving each wife her share and turn on her day and night, he would not return to the wife who took the first turn in his overnight stay except after nine nights, given that he used to stay a day and a night with each of them. It was the habit of the Prophet's wives to gather every night at the house of the one with whom the Prophet (may Allah's peace and blessings be upon him) would stay to enjoy his company and be close to him, then, each would go to her room.
One time, the Prophet (may Allah's peace and blessings be upon him) was at ‘Ā’ishah's house, on her day and night, and his wives gathered there as usual. When his wife Zaynab bint Jahsh (may Allah be pleased with her) came, the Prophet (may Allah's peace and blessings be upon him) stretched his hand to her by way of fondling. It is said: The Prophet (may Allah's peace and blessings be upon him) thought it was ‘Ā’ishah because it was night and it was her night and turn. So, ‘Ā’ishah said: "This" towards whom you stretched your hand is "Zaynab", as if ‘Ā’ishah (may Allah be pleased with her) criticized the Prophet (may Allah's peace and blessings be upon him) for fondling someone other than her since it was her night and her turn in her share of the Prophet (may Allah's peace and blessings be upon him). So, the Prophet (may Allah's peace and blessings be upon him) did not stretch his hand towards Zaynab (may Allah be pleased with her) and stopped. Thereupon, Zaynab and 'Ā’ishah (may Allah be pleased with them) altercated, disagreed, and argued due to jealousy "until their voices became loud," i.e., they were making immense noise.
Meanwhile, the time for prayer was due, and the Iqāmah was pronounced, and Abu Bakr (may Allah be pleased with him) passed by while they were in such a state of arguing noisily and loudly. So, he heard the voice of ‘Ā’ishah and Zaynab disputing. Abu Bakr (may Allah be pleased with him) said: "O Messenger of Allah, come out for prayer" and throw dust in their mouths, which is an indirect reference to rebuking and putting an end to their dispute and loud voices. "Hathyah": the amount that fills both hands.
So, the Prophet (may Allah's peace and blessings be upon him) went out and ‘Ā’ishah (may Allah be pleased with her) said to those who were with her, after the Prophet (may Allah's peace and blessings be upon him) had left with Abu Bakr (may Allah be pleased with him): "Now the Prophet (may Allah's peace and blessings be upon him) will finish his prayer, and Abu Bakr will come and do such-and-such to me," i.e. when Abu Bakr finishes his prayer with the Prophet (may Allah's peace and blessings be upon him), he will come to me and rebuke and scold me severely for what I did, as a father would typically discipline his daughter.
‘Ā’ishah's fears came true, as when the Prophet (may Allah's peace and blessings be upon him) finished his prayer, Abu Bakr (may Allah be pleased with him) went to her, blamed her, rebuked her, and scolded her severely for raising her voice in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him). Abu Bakr said to ‘Ā’ishah: "Is this how you behave?!" He was blaming her for her dispute with Zaynab in the Prophet's presence.
The Hadīth clarifies the Prophet's fulfillment of justice between his wives and his kindness and courteousness with them.
It signifies how a husband should give each of his wives an equal share of his time.
It also highlights the virtue of Abu Bakr (may Allah be pleased with him) for showing compassion towards the Prophet (may Allah's peace and blessings be upon him).
Moreover, it shows that the less qualified person could call the attention of the more qualified one to what is good for him..

1463

‘Ā’ishah reported: I never saw a woman I would like to be in whose Mislākh (skin) more than Sawdah bint Zam‘ah. She was a woman characterized by sharpness. As she became old, she gave her day with the Messenger of Allah (may Allah's peace and blessings be upon him) to ‘Ā’ishah. She said: "O Messenger of Allah, I have granted my day with you to ‘Ā’ishah." So, the Messenger of Allah (may Allah's peace and blessings be upon him) allocated two days to ‘Ā’ishah; her own day and that of Sawdah..

Commentary : The Mother of the Believers Sawdah bint Zam‘ah, wife of the Prophet (may Allah's peace and blessings be upon him) was one of the ascetic and devout worshippers. The Prophet's wives acknowledged each other's merits and were quite aware of what distinguished each one of them from the others.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) reports that she never wished or liked to be like any of the Prophet's wives or in her place except for Sawdah bint Zam‘ah, as she wished and loved to be like her in worship and obedience, and in her manner and conduct. "Mislākh": skin, and it means: that I become her in terms of the qualities that she admired about her. Her saying: "She was a woman characterized by sharpness" is a way of describing Sawdah, not criticizing her. She meant by that to highlight her strength and solidity in challenging situations. When Sawdah grew old, she granted her day with the Messenger of Allah (may Allah's peace and blessings be upon him) to ‘Ā’ishah. Sawdah (may Allah be pleased with her) did this out of her sagacity, as she gave her day to the woman who loved the Prophet (may Allah's peace and blessings be upon him) most. So, ‘Ā’ishah (may Allah be pleased with her) had two days with the Messenger of Allah (may Allah's peace and blessings be upon him): her day and Sawdah's day. This does not mean that they were two days in a row; rather, what is meant is clarifying the number of ‘Ā’ishah's days with the Messenger of Allah (may Allah's peace and blessings be upon him) in each of his rounds with his wives (may Allah be pleased with them).
The Hadīth points out that Ghibtah (envy free from malice) is in goodness, and it means one's wish to be like another in his praiseworthy qualities.
It also clarifies how the Prophet's wives loved him and sought to please him, and it guides the wives to seek to please her husband by doing what he likes..

1467

Abdullah ibn ‘Amr reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This world is an enjoyment, and the best of its enjoyments is a righteous woman.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) guided men and youth to choose the righteous woman for marriage because she is one of the greatest blessings bestowed upon man in this world.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) reports that "the world is a Matā‘," and Matā‘ is what one benefits from and enjoys, and the best worldly enjoyment for man is the religious wife, who gladdens him by looking at her and by her obedience. She is chaste, guarding herself in his absence, and she is honest, protecting his wealth. This is the essence of the righteous woman; she is righteous in her religion and herself and a reformer of her husband's conditions.
Here, he mentioned the woman in specific terms, and qualified her with righteousness to make it known that she is deemed the evilest worldly enjoyment if she does not have such a characteristic. This is because if righteousness does not prevent her from evil, she becomes evil itself. In this case, she does not push her husband or urge him except towards evil, and the least she can do is to make him crave this world until he puts himself into destruction therein..

1468

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: Whoever believes in Allah and the Last Day, if he witnesses something, let him speak good or remain silent. And take care of women, for the woman was created from a rib and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it; and if you leave it, it will remain crooked. So, take good care of women..

Commentary : The Prophet (may Allah's peace and blessings be upon him) advises us to adopt manners and morals that enhance familiarity and love between Muslims.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that "whoever believes in Allah" Who created him perfectly, in terms of belief and acts, by testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, and by adhering to the pillars of faith and its characteristics as a whole including words and deeds;
and believes in "the Last Day," which is the Day of Judgment to which he will return and where he will receive recompense for his deeds, and here, belief in Allah and the Last Day were mentioned in particular, among all other things that one should believe in; in reference to the beginning and the end of all things, i.e., if he believes in Allah Who created him and that He will recompense him on the Day of Judgment for his good and evil deeds, then, let him speak good or remain silent. This wording is meant to encourage and promote adherence to the command or the prohibition mentioned in the Hadīth. "If he witnesses something" in general, whether between two, a group, or the like, and there is a need for him to speak about it, then let him consider it carefully; if there is goodness in his words, then he should speak, or else he should keep silent.
The Prophet (may Allah's peace and blessings be upon him) used to advise men to treat their wives kindly in compliance with the commands of Islam. Given the fact that women are originally created with crookedness, the Prophet (may Allah's peace and blessings be upon him) drew attention to that saying: "Take care of women" with the following addition in Al-Bukhāri version: "good care", i.e., advise each other to treat them kindly. "For the woman was created from a rib," which is one of the chest bones. In other words, there is crookedness in their original creation. "And the most crooked part of the rib is its top", this description is meant as an exaggeration in describing such crookedness and to emphasize the probability of breaking because the difficulty of straightening the top is apparent. It is said: Perhaps this is meant to refer to the woman's upper part that has her head and tongue, from where the crookedness springs. It is also said: That the form of "A‘waj" (crooked) here is meant as a description not to indicate preference, as colors and defects do not have forms indicating preference. If you try to straighten the rib and make it straight, it will break. Similarly, if you want a woman to be perfectly straight in morals, this will lead to breaking her, which is divorcing her. as mentioned in Muslim's version. "And if you leave it, it will remain crooked" as it was originally created, so it is impossible to straighten it. This is set as an example of the crookedness in women's morals; if sought to be upright, this could lead to divorce. Then, the Prophet (may Allah's peace and blessings be upon him) said: "So, take good care of women," i.e.; there is no way except enduring this crookedness patiently. Hence, this should be tolerated with patience, and women should be treated benevolently and kindly.
Or it could be referring to gentle redress; refraining from exaggeration that leads to breaking and from negligence that leads to persistence in crookedness. To sum up, he should not neglect her crookedness if she exceeds her natural deficiency level by committing sins or abandoning duties; however, what is meant is that he should neglect her crookedness regarding what is permissible.
The Hadīth implies guidance to maintaining one's tongue and protecting it from idle talk.
It also sheds light on the importance of appeasement in attracting souls and winning hearts.
Moreover, it shows how women could be handled through pardon and patience with their crookedness..

1469

Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Let not a believing man hate a believing woman. If he dislikes one of her characteristics, he will be pleased with another - Or he said: another one.".

Commentary : Faith calls to noble morals. Thus, no believing man or woman is free from good manners, as faith requires the existence of praiseworthy qualities in them.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "Let not a believing man Yafrak a believing woman," and "fark" means hatred and dislike. The "believing man" and the "believing woman" here refer to the husband and wife. It was said: This is a form of negation that denotes prohibition, i.e., she must not be totally hated. It was also said: It is a prohibition, i.e., the husband must not absolutely hate his wife in such a way that leads to oppressing, abandoning, and turning away from her. Then, the Prophet (may Allah's peace and blessings be upon him) explained this by saying that if the husband hates a bad quality in her, he will find another quality that pleases him. She could be rude but at the same time religious, pretty, chaste, or kind to him, or the like. So, he approves of this good quality that suits him and, thus, faces what he dislikes about her with what he likes about her. In this way, what he likes of her good qualities will help him patiently endure what he dislikes of her bad qualities. So, he forgives the bad for the sake of the good and overlooks what he dislikes for the sake of what he likes. And in this way, he will not absolutely hate her to the extent that he breaks up with her.
The Hadīth encourages good treatment and companionship..

Book of Hadith