| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2189

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺforbade the selling of fruits before they are ripe, and none of them should be sold except for Dinar or Dirham (i.e., money), except the ‘Arayah trees (, the dates of which could be sold for dates).
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Commentary :
Preventing cheating in sales and avoiding potential disputes between the sellers and the buyers are among the objectives of theLaws of Islam. Therefore, the Prophet ﷺ forbade some sales that could lead to cheating and deception, or cause potential disputes between the buyers and sellers.
In this hadeeth, the Prophet ﷺ forbade selling only the unpicked fruits or dates (rather than the fruits and trees altogether) before they appear fully ripe and ready for consumption, by becomingred or yellow or showing any other sign of ripeness. This is because when the fruits ripen, they become safe from potential loss or defects due to pests that may destroy or reduce the yield. In fact, the prohibition of such a sales transaction serves the best interests of both the buyer and seller. It benefits the seller, because the price paid for the unripe fruits is lower; he could sell them for a higher price if he waited until they are fully ripe. Therefore, hastening to sell the unripe crops may cause him to miss out on obtaining more earnings, and hastening to make small profits (rather than waiting to make big ones) implies a waste of wealth. Moreover, the unripe fruits may go bad and spoil before they ripen, and thus a seller would have unlawfully devoured the wealth of his Muslim brother. It also benefits the buyer, because when he buys the unripe fruits, he may lose his money if the quality of the purchased fruits turns out to be less than what was expected, and thus he would be risking the loss of his money. In addition, there is another benefit accruing to both parties, for the prohibition of this sale eliminates potential disputes and discord that may be caused between them were the sold fruits to go bad and spoil.
The Prophet ﷺ also forbade the sale of dates, after they appear ripe and ready for consumption, for dates. Rather, dates should be sold for Dinar, Dirham, or other trade goods, to avoid falling into Ribaa Al-Fadhl (i.e., excess charged in the event of a barter of specific homogenous commodities of different quality or quantity). It involves the sale of gold for gold, silver for silver, or food for food with excess, and it is deemed prohibited as per the laws of Islam with regard to six categories of commodity, as recorded in Saheeh Muslim. TheProphet ﷺ said: “Gold may be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, provided that the payment is made hand to hand. If the exchanged commodities are dissimilar, sell as you wish as long as the payment is made on the spot.”
The Prophet ﷺ later deemed allowable one form of this sale, namely Bay‘ Al-‘Ariyyah or ‘Araayaa (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated measure of picked and ripe fruits on the ground based on dry measurement). It is a sale whereby the owner of an orchard grants a poor person, who has no palm trees of his own nor cash to buy fresh dates for his household consumption, the (fresh) dates of his palm tree in return for a payment of surplus dry dates. It is a barter of the owner’s fresh dates of one or two palm trees for instance, for an estimated weight of surplus dry dates provided by the poor person, to avail himself of fresh dates like those who could afford buying them. This transaction was deemed allowable because some people had no palm trees or money during the season of fresh dates and wished to feed their dependents therefrom. Therefore, the Prophet ﷺ gave them that legal concession, to conduct the sale of ‘Arayah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s.
The hadeeth highlights how Islam promotes ease and facilitation and eliminates inconvenience for people.

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2191

Sahl ibn Abee Hathmah (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ forbade the sale of fruits (fresh dates) for dry dates but allowed the sale of fruits on the ‘Ariyyah by estimation and their new owners might eat their fresh dates. Sufyaan (in another narration) said, "I told Yahyaa (a sub-narrator) when I was a mere boy, people of Makkah used to say that the Prophet ﷺ allowed them to conduct the sale of ‘Ariyyah by estimation.' Yahyaa asked, 'How did the people of Makkah know about it?' I replied, 'They narrated it (from the Prophet ﷺ) on the authority of Jaabir (may Allah be pleased with him).' On that, Yahyaa kept quiet." Sufyaan said, "I meant that Jaabir (may Allah be pleased with him) from the people of Al-Madeenah." Sufyaan was asked whether or not there was a reference in Jaabir's narration any prohibition of selling fruits before their benefit is evident (i.e., they become fully ripen and free of any dangers of being spoilt or blighted). He replied that there was none..

Commentary :
Preventing cheating in sales and avoiding potential disputes between the sellers and the buyers are among the objectives of the Laws of Islam. Therefore, the Prophet ﷺ forbade some sales that could lead to cheating and deception, or cause potential disputes between buyers and sellers.
In this hadeeth, the Prophet ﷺ forbade selling only unpicked dates for an estimated equivalent weight of dry dates, known as the Muzaabanah sale (i.e., a sale that involves the exchange of fresh fruits for dry ones, where the quantity of the dry fruits is actually known, by precise measurement, but the quantity of the fresh fruits to be handed over in exchange is estimated while they are in their unpicked state on trees), but excluded one form of such a sale known as Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated amount of picked and ripe fruits on the ground based on dry measurement). It is a sale whereby a poor person buys the unpicked dates of palm trees, after they appear to be ripe and ready for consumption, to eat therefrom whenever he wishes, in return for an estimated payment of dry dates on the ground. This transaction was deemed allowable because some people had no palm trees of their own, or money during the season of fresh dates, and they wished to feed their dependents therefrom.The Prophet ﷺ gave them that legal concession out of his compassion to them. He ﷺ deemed it allowable to conduct this form of that sale for an estimation of their equal weight of dry dates, provided they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim.A Wasaq equaled 60 Saa‘s.
‘Alee ibn ‘Abdullah - one of the narrators of the hadeeth - told them that Sufyaan ibn ‘Uyaynah narrated this hadeeth to them with two different wordings conveying the same meaning. Sufyaan ibn ‘Uyaynah reported that he said to Yahyaa ibn Sa’eed Al-Ansaaree what had happened with him when he was a little boy, to indicate that he started seeking knowledge at a very young age, and that as a young seeker of knowledge used to debate and discuss with his teachers. Sufyaan said: “People of Makkah used to say that the Prophet ﷺ allowed for them the sale of ‘Arayaa (trees) by estimation.” Yahyaa asked about the supportive hadeeth text on which they relied in this regard, 'How did the people of Makkah know about it?' Sufyaan replied that they narrated such a hadeeth on the authority of Jaabir ibn ‘Abdullah Al-Ansaaree(may Allah be pleased with him). On that, Yahyaa kept quiet. In fact, Sufyaan made mention of the narrator of this hadeeth because he, i.e., Jaabir (may Allah be pleased with him), belonged to the people of Al-Madeenah. Thus, he underlined that the supportive hadeeth was narrated by the people of Al-Madeenah. The difference between the narration reported by Yahyaa ibn Sa’eed and that reported by the people of Makkah was that Yahyaa ibn Sa’eed limited the relevant legal concession in Bay‘ Al-‘Araayaa to estimation without weighing or measuring, and that the buyer must eat the dates fresh. As for the narration reported on the authority of Sufyaan from the people of Makkah, it did not specify such conditions, and indicated that Bay‘ Al-‘Araayaa was deemed allowable without any of these restrictions or conditions. Yahyaa could have said to Sufyaan that the people of Al-Madeenah held that such-and-such restrictions or conditions were stipulated; therefore,that which is general should be made subject to that which is restricted and specific i.e., applying a specific requirement on that which is general. The specification of the condition of estimation without weighing or measuring in the relevant narration is based on an addition made by a narrator, judged as Haafith (i.e., a title, lit. memorizer of hadeeth, awarded to a Hadeeth scholar after he had memorized thousands of hadeeths along with their chains of narration) by Hadeeth scholars, and therefore is essentially approved.Overall, the most likely correct opinion regarding the specification of being eaten fresh is that it is not a condition for the validity of this sale transaction but was rather mentioned to describe their actual situation.
Sufyaan ibn ‘Uyaynah was asked whether or not there was any reference to the prohibition of selling fruits before their benefit is evident (i.e., becoming fully ripe) in Jaabir's narration, and he replied that there was none, meaning that the hadeeth did not state the prohibition of selling fruits before they ripen and become ready for consumption, although this is true according to another version of that hadeeth reported by other narrators.
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2193

Zayd ibn Thaabit (may Allah be pleased with him) said, "During the lifetime of Allah's Messenger ﷺ, people used to trade with fruits. When they cut their date-fruits and the purchasers came to receive their rights, a seller would say, 'My dates have gone bad and got rotten; they are blighted with diseases, or afflicted with Qushaam (i.e., a disease which causes the fruit to fall before ripening).' People used to go on complaining of defects in their purchases. Therefore, Allah's Messenger ﷺ said, "Do not sell the fruits before their benefit is evident (i.e., they appear to be fully ripe and free of any dangers of being spoilt or blighted), by way of advice, for they disputed too much." [Another version of the hadeeth reads: Zayd ibn Thaabit (may Allah be pleased with him) used not to sell the fruits of his land till Pleiades appeared and one could distinguish the yellow (unripe) fruits from the red (fully ripe) ones..

Commentary : Preventing cheating in sales and avoiding potential disputes between buyers and sellers are among the objectives of the Laws of Islam. Therefore, the Prophet ﷺ forbade some sales that could lead to cheating and deception, or cause potential disputes between the two parties.
In this hadeeth, Narrated Zayd ibn Thaabit (may Allah be pleased with him) that people during the lifetime of the Prophet ﷺ used to sell the unpicked fruits or dates before they were fully ripe and ready for consumption, as judged by showing signs of ripeness in terms of color or shape. When they cut their date-fruits and the purchasers came to receive their rights, the seller would say, 'My dates have gone rotten, they are blighted with such-and-such diseases; they are afflicted with Qushaam (i.e., a disease which causes the fruit to fall before ripening).' Therefore, when their disputes increased, Allah's Messenger ﷺ forbade selling fruits before their benefit is evident (i.e., they appear to be fully ripe, by means of color or shape or any other sign of ripeness. Then, the fruits would be safe from being spoilt or blighted with pests that may destroy or reduce the yield).
As for his saying, “Do not sell …,” it means that it is prohibited to sell the fruits except after these signs of ripeness are evident.
His saying, “by way of advice, for they disputed too much,” means that they were urged to refrain from buying any unpicked fruits until the whole yield was fully ripe, to avoid potential disputes. It was said that this was an interpretation made by some reporters of the hadeeth and was not part of the Prophet’s saying. This might have been the case in the beginning, and afterward the Prophet ﷺ decisively and explicitly forbade such sales. It was narrated on the authority of Jaabir (may Allah be pleased with him) that the Prophet ﷺ forbade the sale of dates until they become fully ripe, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim.
Zayd ibn Thaabit (may Allah be pleased with him) used to act upon this prohibition; he (may Allah be pleased with him) did not sell the fruits of his palm trees till Pleiades appeared, marking the beginning of summer, when the wheatear became hot in Hijaaz and fruits became fully ripe. The Laws of Islam-approved criterion is the ripeness of the dates and the appearance of the Pleiades was a mere sign of the season of such ripeness.
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2198

Anas ibn Maalik (may Allah be pleased with him) said: Allah's Messengerﷺ forbade the sale of fruits till they are almost ripe. He (may Allah be pleased with him) was asked what is meant by 'are almost ripe.' He (may Allah be pleased with him) replied, "Till they become red." Allah's Messenger ﷺ further said, "If Allah caused the fruits to go bad and spoil, what right would one have to take the money of his fellow Muslim brother (i.e., the buyer)?"
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2201

Aboo Sa’eed Al-Khudree and Aboo Hurayrah (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ appointed somebody as a governor of Khaybar. That governor brought to him an excellent kind of dates (from Khaybar). The Prophet ﷺasked, "Are all the dates of Khaybar like this (i.e., in terms of quality)?" He replied, "By Allah, no, O Allah's Messengerﷺ! But we barter one Saa‘ of this (type of dates) for two Saa‘s of dates of ours and two Saa‘s of it for three of ours." Allah's Messengerﷺ said, "Do not do so (as that is a kind of Ribaa) but sell the mixed dates (of inferior quality) for money, and then buy fine (high-quality) dates with that money."
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Commentary : Allah, Exalted is He, has permitted for His servants to earn their living by trade, but deemed Ribaa (i.e., interest, usury) prohibited. Hence, the Prophet ﷺ forbade some commercial transactions lest Muslims should fall into Ribaa, directly or indirectly.
In this hadeeth, Aboo Sa’eed Al-Khudree and Aboo Hurayrah (may Allah be pleased with them) narrated that the Prophet ﷺ appointed Sawaad ibn Ghaziyyah (may Allah be pleased with him) as the governor for Khaybar, a northern area of Al-Madeenah where the fortresses of the Jews were located, and it was conquered after the Pact of Al-Hudaybiyyah on the first of Muharram 7 A.H. Sawaad (may Allah be pleased with him) came to the Prophet ﷺ with “Janeeb dates”, high-quality dates, and it was also said that the hadeeth rather referred to Sulb dates. The Prophet ﷺ asked him: "Are all the dates of Khaybar like this (i.e., in terms of quality)?" The man said: “No, Allah, O Messenger of Allah, but we barter one Saa‘ of Janeeb dates for two Saa‘s of dates of ours and two Saa‘s of Janeeb dates for three of ours,” meaning that they exchanged one Saa‘of Janeeb dates for two Saa‘s of low-quality dates, and two Saa‘s of Janeeb dates for three Saa‘s of low-quality dates. The Prophet ﷺ forbade him from doing so and commanded him instead to sell the low-quality dates for Dirhams, and then buy with his money the Janeeb dates, to be done in two separate sale transactions, to avoid falling into Ribaa Al-Fadhl (i.e., excess charged in the event of a barter of specific homogenous commodities of different quality or quantity).
It was deemed prohibited as per the laws of Islam with regard to six categories of commodity, as recorded in Saheeh Muslim. The Prophet ﷺ said: “Gold may be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, provided that the payment is made hand to hand. If the exchanged commodities are dissimilar, sell as you wish as long as the payment is made on the spot.”
It is deduced from the hadeeth that it is prohibited to take excess of weight or measure in an exchange of a homogenous commodity of a different quality or quantity.
It also highlights that when the Prophet ﷺ forbade something that had lawful alternatives, he ﷺ used to refer to such alternatives.
It is also inferred from the hadeeth that ignorance of a prohibition warrants pardon until one obtains knowledge of it.
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2207

Narrated Anas ibn Maalik (may Allah be pleased with him):
Allah's Messengerﷺforbade Muhaaqalah (i.e., a sale in which grains in ears are sold for dry (processed) grain), Mukhaadharah (i.e., the sale of the unripe crops), Mulaamasah (i.e., a sale which become binding on seller if he just touches the object), Munaabadhah (i.e., a sale which is considered complete if one party just throw his garment to another party), and Muzaabanah (i.e., a sale of fresh fruit for an estimated equivalent weight of dried fruit)..

Commentary :
Islam came to eradicate the evil traces of the pre-Islamic era and forbid the sales that contravened the Laws of Islam, involved injustice, and yielded no benefits.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) underlined that the Messenger of Allah ﷺ forbade the Muhaaqalah sale, which was the sale of wheat while still in its ear in return for a certain known measure of wheat.
He ﷺ also forbade Mukhaadarah, which referred to the sale of crops before they become ripe and ready for consumption.
He ﷺ also forbade Mulaamasah, which referred to a way of selling practiced before Islam whereby a buyer purchased clothes or otherwise without seeing it properly with the condition that he was disentitled to annul the sale after properly seeing the purchased commodity; whenever he touched it, the sale became binding.
He ﷺalso forbade Munaabadhah, which is an Arabic word derived from the root ‘Na-ba-dha’, denoting throwing. It refers to a way of selling practiced before Islam, whereby a buyer said to a seller, ‘I shall buy whatever garment you throw at me for such-and-such a price”.Thus, throwing the commodity at the buyer became the seller’s consent to conclude the purchase, and the buyer became obliged to buy it.
He ﷺ also forbade Muzaabanah, which is a transaction whereby an owner of fruit trees sold his fruit for an estimated equivalent weight of the dried fruit, such as palm fruit for dates or grapes for raisins. The Prophet ﷺ deemed such transactions forbidden, but excluded one form known as Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated weight of picked and ripe fruit on the ground based on dry measurement).
It was reported that Zayd ibn Thaabit (may Allah be pleased with him) said: “The Prophet ﷺ gave a legal concession in case of the ‘Ariyyah sale, selling dry dates for fresh ones after measuring them out.” [Saheeh Al-Bukhaaree and Saheeh Muslim].
This refers to a sale whereby the owner of an orchard grants a poor person, who has no palm trees of his own nor cash to buy fresh dates for his household consumption, the (fresh) dates of his palm tree in return for a payment of surplus dry dates made by the poor person. It is a barter of the owner’s fresh dates of one or two palm trees, for instance, for an estimated weight of surplus dates that the poor person had left, to avail himself of the fresh dates like those who could afford to buy them. The Prophet ﷺ gave a legal concession to conduct the sale of ‘Arayah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s.
The hadeeth forbade a number of sales and financial transactions that involved Gharar (i.e., risk and uncertainty) and ambiguity.
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2212

Hishaam ibn ‘Urwah narrated on the authority of his father, who heard ‘Aa’ishah (may Allah be pleased with her) saying, "Allah, Exalted is He, Says (what means): {And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable.} [Quran 4:6] This ayah was revealed concerning the guardian of the orphans who looks after them and favorably manages their financial affairs. If such guardian is poor, he may avail himself of the orphan’s wealth within what is just and reasonable, (according to his work).
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Commentary : Since an (underage) orphan is unable to manage his own financial affairs, it is prescribed to appoint a guardian to shoulder that task on his behalf, to dispose of his financial (and legal) affairs and preserve his wealth. Allah, Exalted is He, commanded the guardian of the orphan to preserve the orphan’s wealth. The Laws of Islam also forbade the guardian from substituting (his) worthless items of wealth for the good and superior items of wealth owned by the orphan under his guardianship.
In this hadeeth,the Mother of Believers ‘Aa’ishah (may Allah be pleased with her) explained the meaning of the ayah that reads (what means): {And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable.} [Quran 4:6].She (may Allah be pleased with her) stated that it was revealed regarding the orphan's guardian who is entrusted with taking care of him, tending to his needs, and preserving and managing his wealth. The ayah means that if a guardian of an orphan, whose father died before he reached puberty, has personal wealth to fulfill his own needs and dispense with the orphan’s wealth, i.e., not taking fees in return for managing the orphan’s financial affairs on his behalf, he should do so and graciously refrain from taking fees. However, if the guardian is poor, it is allowable for him to avail himself of the orphan’s wealth reasonably, i.e., taking only the fees that he needs without transgressing the proper limits, leading to the loss of the orphan's wealth.
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2213

Jaabir (may Allah be pleased with him) narrated:
Allah's Messengerﷺ gave preemption (to a partner) in every joint property, but if the boundaries of the property were demarcated or the ways and streets were fixed, then there was no pre-emption.
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Commentary : The Islamic Laws of Islam fosters whatever preserves people’s interests and perpetuates their mutual amiability, especially partners. Therefore, the Laws of Islam grants the right of Shuf‘ah or pre-emption to a partner and co-owner of a joint property, if the other partner or co-owner wishes to sell his share, according to specific rules and conditions.
In this hadeeth, Jaabir ibn ‘Abdullah underlined that the Prophet ﷺ affirmed the right of Shuf‘ah or pre-emption in any jointly owned property that is dividable, such as: real estate, land, and the like, but was not divided. The term Shuf‘ah refers to the right of purchasing before others the share of one’s partner and co-owner. If a co-owner is selling his share in a jointly owned house or land for example, the other co-owner has more right to buy this share for the same price. The right of pre-emption is established for any property, be it real estate or land, which is not divided up, but each share is well-defined. If the shares are well-defined and each co-owner knows his share, and ‘the boundaries of the joint property were demarcated or the ways and streets were fixed,’ the right of pre-emption is not established for any of them, and each is entitled to sell his share to whomever he wishes.
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2217

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Prophet ﷺ Ibraaheem (Abraham) migrated with Sarah and entered a village\townwhere there was a king or a tyrant. (The king) was told that Ibraaheem had entered (the village\town) accompanied by a woman who was one of the most charming women. So, the king sent for Ibraaheem and asked, 'O Ibraaheem! Who is this lady accompanying you?' He replied, 'She is my sister, meaning his sister in faith.' Then Ibraaheem returned to her and said, 'Do not contradict my statement, for I have informed them that you are my sister. By Allah, there are no true believers on this land except you and I.' Then Ibraaheem sent her to the king. When the king tries to approach her, she got up, performed ablution, prayed and said, 'O Allah! If I have believed in You and Your Messengerand have guarded my private parts from everybody except my husband, then please do not let this pagan overpower me.' On that, the king had a seizure and started moving his legs violently. Seeing the king’s condition, Sarah said, 'O Allah! If he should die, people will say that I have killed him.' The king regained his powerand proceeded towards her but she got up again and performed ablution, prayed and said, 'O Allah! If I have believed in You and Your Messenger and have guarded my private parts from all men except my husband, then please do not let this pagan overpower me.' The king again had a seizure and started moving his legs violently. On seeing that state of the king, Sarah said, 'O Allah! If he should die, people will say that I have killed him.' The king got either two or three seizures, and after recovering from the last one he said, 'By Allah! You have sent a devil to me! Take her to Ibraaheem and give her a slave-girl.' So, she came back to Ibraaheem and said, 'Allah humiliated the pagan and gave us a slave-girl for service."
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Commentary :
Allah, Exalted is He, defends those who believe in Him, and supports them by His grace and kindness, granting them victory over their enemies if they duly relied on Him and declared their utter weakness, powerlessness, and need for His help, support, and strength. Prophet Ibraaheem (Abraham) and his wife Sarah duly relied on Allah, Exalted is He.
In this hadeeth, the Prophet ﷺ related the story of Ibraaheem Al-Khaleel (i.e., the close friend of Allah) when he travelled with his wife Sarah, who was a charming woman endowed with a remarkable beauty, to a town ruled by a tyrant king. Upon hearing of her beauty, the king summoned Prophet Ibraaheem and asked him about Sarah. Prophet Ibraaheem said: “She is my sister,” meaning his sister in faith. Prophet Ibraaheem did not tell him that she was his wife because he realized that this tyrant wanted Sarah for his own evil intentions. Knowing his reputation, Prophet Ibraaheem knew that he would be reluctant to harm a man’s sister, but would not hesitate to harm his wife! It was also said that he knew that the king would have killed him, taken her away from him, or forced him to divorce her. Afterward, Ibraaheem said to her: “Do not contradict my statement,’ meaning ‘if this king asked you about me, do not say that I am your husband.’ He clarified to her that he was truthful, because she was essentially his sister in faith. He made an oath that there were no true believers in that land except him and her. His intention was to opt for Tawriyyah (i.e., indirect speech; when a speaker says something that has an apparent meaning that the listener would understand, and another hidden meaning that the speaker intends) to spare himself and his wife the evil of this tyrant had he known that she was his wife. His saying “There are no true believers in this land except you and I,” does not contradict the ayah that reads (what means): {And Lut believed him.} [Quran 29:26]. This is because Prophet Ibraaheem (peace be upon him) meant that there were no true believers in that town except them, and Prophet Lut was not there with them.
Then, Ibraaheem sent her to the king. The version of the hadeeth recorded in Saheeh Muslim reads: “… Ibraaheem stood in prayer,” meaning that he hastened to stand before his Lord in prayer (to seek His help and protection for his wife). When the king approached her, she got up, performed ablution, prayed and said, ‘O Allah! If I have believed in You and Your Messenger,’ meaning Prophet Ibraaheem. In fact, she was not doubtful of her belief in him, but mentioned it as an assumption to humble herself. She added: “… and have guarded my private parts from everybody’, meaning guarded herself against sin, ‘and enjoyed that which is lawful with my husband, … do not let this pagan overpower me.’ On that, the king had a seizure,’ meaning he suffered from shortness of breath, was nearly suffocated, his snorting could be heard, ‘and started moving his legs violently,’ out of pain. Seeing the condition of the king, Sarah said, 'O Allah! If he should die, people will say that I have killed him.' Allah, Exalted is He, relieved him of the pain, but after regaining his power, he approached her again! She got up again, performed ablution, recited the same supplication, and he again had a seizure. On seeing that state of the king, Sarah supplicated Allah, Exalted is He, to save him lest people would accuse her of killing him, and He relieved him. The king got either two or three seizures, and after recovering from the last one he said, 'By Allah! You have sent a devil to me!’Before Islam, people venerated the Jinn, and attributed to them all supernatural events and actions, and such seizures, which were similar to an epileptic seizure, fit the profile.
He added, ‘Take her to Ibraaheem and give her a slave-girl,’ meaning Hajar, the mother of Prophet Ismaa’eel (Ishmael).
So, she came back to Ibraaheem and said, 'Allah humiliated the pagan and gave us a slave-girl for service.’
It is deduced from the hadeeth that it is allowable to opt for Tawriyyah and that indirect speech is a safe way to avoid lies.
It is also inferred therefrom the permissibility of beseeching Allah, Exalted is He, by means of one’s good deeds, the greatest of which is one’s faith in Him.
The hadeeth also underlines the protection and help of Allah, Exalted is He, for whoever implores Him sincerely, and that He answers sincere supplications with miracles to foster the supplicant’s faith, and reinforce his belief, submission, and reliance on Allah, Exalted is He.
It is deduced from the hadeeth that a gift given by a disbeliever is valid, and that it is permissible to accept it.
It is also inferred that it is allowable to accept a gift offered by unjust kings.
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2219

Sa‘d (may Allah be pleased with him) narrated that his father said: ‘Abdul-Rahmaan ibn ‘Awf said to Suhayb, 'Fear Allah and do not ascribe yourself to somebody other than your father.' Suhayb (may Allah be pleased with him) replied, 'I would not like to say it even if I were given a great fortune, but I say I was kidnapped in my childhood.’”
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Commentary : Islam assigned a special care and attention to lineages, commanded their preservation and protection, and prescribed laws and legislations to protect them from potential mixing of progeny. One of these laws and legislationsis the prohibition of affiliating oneself to other than his biological father.
In this hadeeth, the Companion ‘Abdul-Rahmaan ibn ‘Awf warned Suhayb Al-Roomee (may Allah be pleased with them) against attributing himself to other than his biological father, after reminding him to fear Allah, Exalted is He. Suhayb (may Allah be pleased with him) used to attribute himself to Sinaan ibn Maalik ibn ‘Abd ‘Amr ibn ‘Aqeel, affiliating himself all the way to Al-Nimr ibn Qaasit, and saying that his mother belonged to the Banee Tameem tribe. In fact, he (may Allah be pleased with him) was a non-Arab because he (was captured by the Romans in his early childhood, and) grew up among the Romans, and learned their language.
‘Abdul-Rahmaan ibn ‘Awf forbade Suyahb (may Allah be pleased with them) from doing so, assuming that he was attributing himself to other than his real father, being a violation of the Laws of Islam. However, Suhayb (may Allah be pleased with him) explained to him that he was not attributing himself to other than his real father and said, ‘I would not like to say it even if I were given a great fortune, but I say I was kidnapped in my childhood.’ His father worked for the Persian king Khosrau, who appointed him as a governor of Al-Ubullah (Apologou), located in present-day Mosul in Iraq. The Romans raided the city and captured Suhayb (may Allah be pleased with him). He was captured by the Romans in his early childhood and learned their language. He was then bought and brought to Makkah by a man from Kalb tribe, and was then bought and freed by ʻAbdullah ibn Judʻaan.
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2223

Narrated Ibn ‘Abbaas (may Allah be pleased with him): It was once brought to the attention of ‘Umar (may Allah be pleased with him) that a certain man sold Khamr (i.e., intoxicants). Furiously, ‘Umar said, "May Allah curse so-and-so! Does not he know that Allah's Messengerﷺsaid, 'May Allah curse the Jews; Allah, Exalted is He, had forbidden them from eating the fat of animals but they melted it and sold it."
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Commentary : Allah, Exalted is He, deemed Khamr (i.e., intoxicants) forbidden, and the Prophet ﷺ made it clear that the prohibition of Khamr included the prohibition of selling, buying, and carrying it, and the same goes for cunning circumventions of the Laws of Islam ruling, by changing its name and the like.
In this hadeeth, ‘Abdullah ibn ‘Abbaas stated that it was brought to the attention of the Caliph ‘Umar ibn Al-Khattaab (may Allah be pleased with them) that a man sold Khamr, and the man was Samrah ibn Jundub (may Allah be pleased with him), as recorded in Saheeh Muslim. There are three different opinions regarding how Samrah (may Allah be pleased with him) sold Khamr. First, it was said that he (may Allah be pleased with him) took it from some people who belonged to the People of the Book (i.e., Jews and Christians) as Jizyah, or obtained it as part of his share in the spoils of war or the like, and he sold it to them, believing that it was permissible. Second, it is possible that he (may Allah be pleased with him) sold (grape) juice to someone who used to make Khamr for people. Grape juice or grapes may be referred to as Khamr, for they are used to manufacture it. Third, it is also possible that he (may Allah be pleased with him) made grape vinegar and sold it, mistakenly believing it to be permissible. Upon knowing that, ‘Umar (may Allah be pleased with him) was furious and said, "May Allah curse so-and-so,’ meaning ‘may Allah destroy him.’ He (may Allah be pleased with him) did not intend to actually invoke the curse of Allah on him, but this expression was commonly used by the Arabs for reproach. He (may Allah be pleased with him) added: ‘Does not he know that Allah's Messenger ﷺ said, 'May Allah curse the Jews; Allah, Exalted is He, had forbidden them from eating the fat of animals,’ meaning dead animals or cows and sheep; Allah, Exalted is He Says (what means): {and of the cattle and the sheep We prohibited to them their fat,} [Quran 6:146],“but they melted it and sold it.” They melted their fat and sold it to cunningly circumvent the divine command. Accordingly, they incurred the curse of Allah, Exalted is He. This is because Allah, Exalted is He, deemed Khamr ritually impure and unlawful. Therefore, it is impermissible to sell, buy, or avail oneself of its price, just like other ritually impure and unlawful objects, such as: dead animals, blood, stool, and urine. This is why the hadeeth likened the one who sells Khamr and avails himself of its price to the Jews who sold the forbidden fat and availed themselves of its price, even though it was prohibited for them to consume such fat and it was deemed ritually impure, just like Khamr and dead animals as per the laws of Islam. Therefore, those who sell Khamr and avail themselves of its price are likened to the Jews who sold fat and availed themselves of its price.
It is deduced from the hadeeth that the means and ways leading to what is deemed unlawful as per the laws of Islam are declared unlawful as well.
It is also inferred therefrom the that it is permissible to draw analogies between similar situations.
It is also deduced that when the Laws of Islam deems something unlawful, the same ruling applies to its price.
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2225

Sa’eed ibn Abee Al-Hasan said: “While I was with Ibn ‘Abbaas (may Allah be pleased with them) a man came and said, "O father of ‘Abbaas! I earn my living by making these images." Ibn ‘Abbaas (may Allah be pleased with them) said, "I will tell you only what I heard from Allah's Messenger ﷺ.I heard him saying, 'Whoever makes an image will be punished by Allah till he brings it back to life, and he will never be able to do so!’ Hearing this, that man heaved a sigh and his face turned pale. Thereupon, Ibn ‘Abbaas (may Allah be pleased with them) said to him, "What a pity! If you insist on taking image-making as a profession, I advise you to make images of trees and any other unanimated objects.”
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Commentary : A Muslim is urged to consume only lawful earnings and keenly seek lawful means of earning a living; a body that has been nourished with what is unlawful deserves to be thrown into Hellfire, as the Prophet ﷺ said.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Sa’eed ibn Abee Al-Hassan related that a man went to ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them), asking him about the lawfulness of his profession through which he earned a living, and he used to make statues and images. Ibn ‘Abbaas (may Allah be pleased with them) told him that he would only answer him with what he had heard from the Prophet ﷺ, 'Whoever makes an image will be punished by Allah till he brings it back to life, and he will never be able to do so!’ Allah, Exalted is He, will command the makers of statues and images, to bring back to life the animated beings in their images and statues. These image makers will be punished until they do as commanded, and obviously, they would never be able to bring them back to life! Thus, they would continue to receive such punishment endlessly. Upon hearing that, the man heaved a sigh and his face turned pale, out of fear of such severe punishment. Thereupon, Ibn ‘Abbaas (may Allah be pleased with them) said to him, ‘What a pity!’ The Arabic word used in the hadeeth is ‘Wayhaka,’ which literally means ‘Woe to you’, and may be translated as ‘What a pity’ or ‘May Allah be Merciful to you.’ It was commonly used to remark on a situation of a person who inadvertently incurs a disaster. He (may Allah be pleased with them) added: “If you insist on taking image-making as a profession, I advise you to make images of trees and any other unanimated objects,” for making such images is permissible.
It is deduced from the hadeeth that it is prohibited to make images of animated things and take it as a profession to earn a living.
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2227

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "Allah says, 'I shall be the opponent of three persons on the Day of Resurrection: -1. One who makes a covenant in My Name, but proves treacherous. -2. One who sells a free person (as a slave) and consumes the price, -3. And one who employs a laborer and gets the full work done by him but does not pay him his wages.' "
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Commentary : Islam regulates the interactions and transactions between people to preserve their rights, and establish justice in the Muslim community. It sternly warns against unlawful interactions and transactions, urges Muslims to avoid them, and underlines their evil consequences.
In this hadeeth, the Prophet ﷺ stated that Allah, Exalted is He, said that there are three categories of people who commit evil deeds warranting His wrath on the Day of Resurrection, and this is a stern warning, because whoever has Allah, Exalted is He, as his opponent will inevitably incur utter loss.
The first category is those who make a covenant or swear an oath by the Name of Allah, and then break it. Allah, Exalted is He, commanded Muslims to honor and fulfill their covenants and oaths; He Says (what means): {And fulfill [every] covenant. Indeed, the covenant is ever [that about which one will be] questioned.} [Quran 17:34]. Moreover, the Prophet ﷺ said: “Every perfidious one will have a standard on the day of resurrection by which he will be recognized.” [Al-Bukhaaree and Muslim].
The second category includes those who knowingly sell a free Muslim man as a slave, and consume the earnings, meaning availing oneself of such money. The hadeeth made reference to ‘consumption’ in particular because this is the most fundamental way of availing oneself of the earnings, and the need to satisfy one’s hunger may force a person to commitprohibitions and violations of the Laws of Islam. The sin is grave when a Muslim man knowingly sells a free Muslim man as a slave, because all Muslims are held on an equal standing in terms of inviolability and sanctity, and a Muslim has rights over his fellow Muslims: to support him, refrain from doing injustice to him, be sincere to him, and abstain from handing him over to an oppressor. The worst act of injustice to be done to a fellow Muslim is to enslave him or imperil him to such a fate. Whoever sells a free Muslim as a slave, has deprived him of his right to dispose of what Allah, Exalted is He, has deemed lawful to him and forced him into a life of humiliation and slavery; this is why it is a serious sin.
The third category comprises the employers who hire workers to perform certain tasks, and after the work is done, they refuse to pay them the due wages, because such workers had trusted the employers’ honesty. If the employer betrays his trust, Allah, Exalted is He, punishes him Himself, and because the employer availed himself of the worker’s service in return for no compensation; he has unlawfully devoured his wealth. This is one of the worst and most grievous acts of injustice.
It is noteworthy that mentioning the three categories in this hadeeth does not mean that Allah, Exalted is He, will not be the opponent of all wrongdoers, but He wanted to lay a special emphasis on these three categories, given the fact that they all share the heinous trait of treachery, being one of the worst, immoral qualities.
It is deduced from the hadeeth that Islam declares selling a free person a serious crime and major sin, because such stern warnings are only associated with major sins.
It is also inferred therefrom that boldly swearing false oaths, breaking covenants and oaths, and denying a hired worker’s wages are grave sins.
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2234

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard the Prophet ﷺ saying, "If a slave-girl of yours commits Fornication and her sin is proved, she should be lashed, and after that nobody should blame her, and if she commits Fornication the second time, she should be lashed and nobody should blame her after that, and if she commits the offense for the third time and her sin is proved, she should be sold even for a hair rope (i.e., for a very cheap price). "
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Commentary : The Hadd (i.e., the corporal punishment determined by the Islamic Laws of Islam) for Fornication (i.e., illicit sexual intercourse) prescribed for a slave woman is half of the Hadd prescribed for a free woman. Allah, Exalted is He, Says (what means): {But once they are sheltered in marriage (i.e., married), if they should commit adultery, then for them is half the punishment for free [unmarried] women.} [Quran 4:25].
A perpetrator of Fornication is subjected to the prescribed Hadd each time (s)he commits Fornication.
In this hadeeth, the Prophet ﷺ commands the owner of a slave-girl, who commits Fornication and her sin is verified by means of evidence, pregnancy, or confession, to subject her to the prescribed Hadd, i.e., 50 lashes, and she should not be rebuked or blamed afterward for her sin from which she had repented, because the application of the Hadd expiates her sin. If she commits Fornication again, she should be subjected to the Hadd again, and should not be rebuked or blamed for her sin afterward as well. If she commits Fornication for a third time, her master is urged to sell her even for a hair rope (i.e., for a very cheap price), after subjecting her to the Hadd ofFornication. It was not mentioned in the third time because it is understood from the previous references. He is urged to sell her for any price, no matter how low it is. This is meant as to stress that he is strongly advised to sell her and indicate that is not considered a waste of money, because she has become dissolute and rectifying her conduct would be a difficult task. Moreover, a pious Muslim is urged to refrain from keeping the company of dissolute sinners and to keep away from them. Therefore, he is urged to sell such a slave-girl so she would (have a chance for a new beginning in which she would) adhere to chastity with her new master or she would be deterred by his status, kindness, or generosity towards her, or he may marry her off to someone or the like.
It is deduced from the hadeeth that a master is entitled to subject his slave to the prescribed Hadd.
It is also inferred therefrom that a sinner must not be blamed or rebuked for his sin, especially if he was subjected to the prescribed Hadd.
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2236

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): I heard Allah's Messengerﷺ in the year of the Conquest of Makkah, saying, "Allah and His Messenger made unlawful the trade of Khamr, dead animals, pigs and idols." People asked, "O Allah's Messengerﷺ! What about the fat of dead animals, for it was used for greasing boats and varnishing hides; and people use it for lights?" He ﷺ said, "No, it is lawful." Allah's Messengerﷺ further said, "May Allah curse the Jews, for Allah deemed the fat (of animals) unlawful to them, yet they melted the fat and sold it and consumed its price."
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Commentary : Allah, Exalted is He, deemed lawful that which is good, and deemed unlawful that which is evil, with regards to food, beverages, earnings, trade, and so on.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with him) informed us that in 8 A.H., during which Makkah was conquered, the Prophet ﷺ prohibited the sale of intoxicants in all its forms, dead animals,some birds, pigs, and idols, i.e., three-dimensional statues, because they are a means leading to Shirk (i.e., associating partners to Allah in worship), whether by imitating Him in creation or worshipping such idols like people did in the pre-Islamic era. People informed the Prophet ﷺ that the fat of dead animals was used for greasing boats and varnishing hides; people would use it for lights. The Prophet ﷺ informed them that this was strictly prohibited because Allah, Exalted is He, deemed dead animals unlawful in His Book. Afterward, the Prophet ﷺ said: “May Allah curse the Jews,” meaning, may Allah destroy and curse them, “for Allah deemed the fat (of animals) unlawful to them,’ meaning the fat of dead animals or that of cattle and sheep; Allah, Exalted is He Says (what means): {and of the cattle and the sheep We prohibited to them their fat,} [Quran 6:146]. “Yet they melted the fat and sold it and consumed its price,” to cunningly circumvent their divine law. Therefore, they incurred the curse of Allah, Exalted is He. This serves as a warning against circumventing the prohibitions like the Children of Israel did.
It is deduced from the hadeeth that the means leading to what is prohibited are declared prohibited as well.
It is also inferred therefrom that when something is deemed unlawful as per the laws of Islam, its price is deemed unlawful accordingly.
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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