| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2501

‘Abdullah ibn Hishaam narrated that his mother Zaynab bint Humayd took him to the Prophet ﷺ and said, "O Allah's Messengerﷺ! Take the Bay‘ah (i.e., pledge of allegiance) from him." But he ﷺ said, "He is still too young (for it)," and passed his hand on his (i.e., ‘Abdullah's) head and invoked for Allah's blessing for him. Zuhrah ibn Ma‘bad stated that he used to go with his grandfather, ‘Abdullah ibn Hishaam, to the marketplace to buy foodstuff. Ibn ‘Umar and Ibn Al-Zubayr (may Allah be pleased with them) would meet him and say to him, "Make us your partners, as the Prophet ﷺinvoked Allah to bless you." So, he would be their partner, and very often he would win a camel's load and send it home.
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Commentary :
The Bay‘ah (i.e., pledge of allegiance) given to the Prophet ﷺ meant an agreement to adhere to Islam and a pledge or covenant to abide by its rulings, and the one given to the Muslim rulers (after the Prophet’s death) meant a contract and covenant (between the ruler and ruled) whereby the ruled commit themselves to obey the ruler provided that it does not constitute disobedience to Allah, Exalted is He, and His Messenger ﷺ and adhere to such obedience.
In this hadeeth, ‘Abdullah ibn Hishaam (may Allah be pleased with him) stated that he met the Prophet ﷺ in his early childhood. It was said that he (may Allah be pleased with him) met the Prophet ﷺ six years before his death. His mother, Zaynab bint Humayd (may Allah be pleased with her) took him (as a newly born infant), went to the Prophet ﷺ, and said to him, “Take the Bay‘ah from him!” The Prophet ﷺ said: “He is still too young,” meaning that he was not an adult and the Bay‘ah is only valid when given by an adult person who knows its relevant religious provisions and implications. Afterward, the Prophet ﷺpassed his hand on ‘Abdullah's head and invoked for Allah's blessing for him. For this reason, whenever ‘Abdullah ibn ‘Umar and ‘Abdullah ibn Al-Zubayr met ‘Abdullah ibn Hishaam (may Allah be pleased with them) in the marketplaces after he had bought foodstuff, they would say to him: “Make us your partners, as the Prophet ﷺinvoked Allah to bless you.” He would make them partners (may Allah be pleased with them) and would often win a camel's load, as profit, and send it home. This means that he often earned a camel’s load as profits from his sale transactions, by the blessing of the Prophet’s supplication in his favor.
The hadeeth highlights one of the signs of hisﷺ prophethood.
It also underlines the merits of ‘Abdullah ibn Hishaam (may Allah be pleased with him).
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) worked in the marketplaces to earn a living, and that they keenly sought blessings wherever they were to be found..

2503

Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ said, "Whenever one manumits his share of a jointly owned slave, it is imperative on him to manumit the slave completely if he has sufficient money to pay the rest of his or her price which is to be estimated justly. He should pay his partners their shares and release him or her (i.e., the freed slave).”
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Commentary :
Allah, Exalted is He, created all people free, and hated that some people should be enslaved to others. Islam was revealed while the system of slavery was in place (and deeply entrenched into people’s financial and social systems), and therefore the Islamic Laws of Islam keenly assigned special care to the emancipation of slaves, and facilitated its means (to free people from their condition of slavery).
In this hadeeth, the Prophet ﷺ stated that whoever wanted to manumit his share of a jointly owned male or female slave, should completely manumit him or her if can afford the price, paying the other co-owners the monetary values of their shares, based on the adequate price of the slave. Such a co-owner is required to pay his other co-owners the monetary value of their shares, if he can afford it, to manumit the slave completely to become a free person. Being able to afford it here means having excess wealth beyond his needs and those of his dependents, including their basic needs such as accommodation, clothes, and the like. If he cannot afford it, then the slave will be partially manumitted.
In the same vein, it was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “Whoever manumits his share of a jointly owned slave, it is imperative on him to get that slave manumitted completely by paying the remaining price, and if he cannot afford it, then the price of the slave should be estimated justly, and he is to be allowed to work and earn the amount that will manumit him (without overburdening him).” [Al-Bukhaaree and Muslim]. This means that the partially manumitted slave may work and earn money to pay the rest of the price to free himself completely, provided that he must not be overburdened by work if he is unable to do so.

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2505

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ (along with his Companions (may Allah be pleased with them) reached Makkah in the morning of the fourth of Thoo al-Hijjah assuming Ihraam (i.e., ritual state of consecration) for Hajj only. So, when we ﷺ arrived at Makkah, the Prophet ﷺ ordered us to change our intentions of the Ihraam for ‘Umrah and that we could end our Ihraam after performing the ‘Umrah and could go to our wives (for sexual intercourse). People began talking about that. Jaabir (may Allah be pleased with him) said surprisingly, "Shall we go to Minaa while semen is dribbling from our male organs?" Jaabir (may Allah be pleased with him) moved his hand while saying so (i.e., used hand gesture to emphasize his astonishment). When this news reached the Prophet ﷺ,he delivered a sermon and said, "I have been informed that some people were saying such-and-such; By Allah, I fear Allah, Exalted is He, more than you do, and I am more obedient to Him than you. If I had known what I know now, I would not have brought the Hadiy (i.e., animal sacrifice in Hajj) with me and had the Hadiy not been with me, I would have ended my Ihraam." At that Suraaqah ibn Maalik stood up and asked "O Allah's Messengerﷺ!Is this permission for us only or is it forever?" The Prophet ﷺ replied, "It is forever." In the meantime, ‘Alee ibn Abee Taalib (may Allah be pleased with him) came from Yemen and was saying ‘Labbayka’ for what the Prophet ﷺhas intended. According to another man, ‘Alee was saying ‘Labbayka’ for Hajj similar to Allah's Messenger’s. The Prophet ﷺtold him to retain his Ihraam and let him share the Hadiy with him.
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Commentary : Hajj Al-Tamatu‘ means that a pilgrim assumes Ihraam (i.e., ritual state of consecration) for ‘Umrah during the months of Hajj (i.e., Shawwaal, Dhul-Qi‘dah and Thoo al-Hijjah), ends his Ihraam, and then reassumes it to perform Hajj on the same year. This means that he reaches Makkah during the months of Hajj, assumes Ihraam, performs ‘Umrah, ends his Ihraam, and he would be no longer bound by the restrictions that apply to the one in a state of Ihraam until the beginning of Hajj rituals. (On the eighth day of Thoo al-Hijjah, he reassumes Ihraam for Hajj and carries out all of its obligations).
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) stated that the Prophet ﷺ, along with his Companions (may Allah be pleased with them), reached Makkah in 10 A.H., and assumed Ihraam for Hajj, i.e., that which came to be known later as Farewell Hajj. They entered Makkah on the morning of the fourth of Thoo al-Hijjah, intending to perform Hajj only, and did not intend on performing ‘Umrah as well. However, the Prophet ﷺ ordered his Companions (may Allah be pleased with them), who hadnot brought along the Hadiy, i.e., sacrificial animals: camels, cows, sheep, or goats, slaughtered in thesanctuary during Hajj, to change their intentions to Ihraam for ‘Umrah and end their Ihraam after performing Tawaaf (i.e.,circumambulation around the Ka‘bah) and Sa‘y (i.e., going back and forth between Mounts Al-Safaa and Al-Marwah) by shaving or cutting their hair. Afterward, they would be no longer in a state of Ihraam and it would be lawful to them to go to their wives (for sexual intercourse) until the time of Hajj. People began talking about this, perceiving it as very odd. The version recorded in Saheeh Muslim reads: “It was something inconceivable for them”, because people in the pre-Islamic era believed that it was invalid to perform ‘Umrah during the months of Hajj, and even perceived it as a heinous misdeed. Jaabir (may Allah be pleased with him) exclaimed, "Shall we go to Minaa while semen is dribbling from our male organs?" His question indicated that he (may Allah be pleased with him) disliked performing Hajj Al-Tamatu‘ because it involved engaging in sexual intercourse (after ending the state of Ihraam) until the time of Hajj. Minaa is a valley located near Al-Haram in Makkah where pilgrims stay during the Day of Tarwiyyah (i.e.,the 8th day of Thoo al-Hijjah) and Days of Tashreeq (i.e.,the 11th, 12th and 13th days of Thoo al-Hijjah) to throw the pebbles.
Jaabir (may Allah be pleased with him) further emphasized his disapproval of it by a hand gesture to indicate the semen dribbling from the male organs. When this news reached the Prophet ﷺ,he delivered a sermon stating that he ﷺ feared Allah, Exalted is He, more than those who perceived the performance of ‘Umrah during the months of Hajj as a heinous misdeed, but he ﷺ commanded them to do so, knowing that there was no sin involved in this act. He ﷺ added: “If I had known what I know now, I would not have brought the Hadiy (i.e., animal sacrifice in Hajj) with me,” meaning that if he ﷺ had known the permissibility of performing ‘Umrah during the Hajj months, he would not have brought along the Hadiy to Makkah, and would have intended to perform Hajj Al-Tamatu‘, to act contrary to the belief and practice of the people in the pre-Islamic era. He ﷺ added: “… and had the Hadiy not been with me, I would have ended my Ihraam,” meaning to end his state of Ihraam, because retaining the Ihraam impedes the change of intention from performing Hajj to ‘Umrah and then ending the state of Ihraam after performing it. What the Prophet ﷺ came to know referred to his knowledge of the hardship and inconvenience faced by his Companions (may Allah be pleased with them) for changing their intention from performing Hajj to ‘Umrah on their own while he ﷺ did not, so much that they hesitated to do so, and even argued with him about it first! At that, Suraaqah ibn Maalik ibn Ju‘sham (may Allah be pleased with him) stood up and asked the Prophet ﷺ, "O Allah's Messengerﷺ!Is this permission for us only or is it forever?" He (may Allah be pleased with him) asked the Prophet ﷺ whether it was a special command for them in that particular incident, or a general ruling that applied to all Muslims henceforth. The Prophet ﷺ replied that Hajj Al-Tamatu‘ has been prescribed for all Muslims henceforward unto the Day of Judgment.
Afterward, Ibn ‘Abbaas (may Allah be pleased with them) stated that ‘Alee ibn Abee Taalib (may Allah be pleased with him) came from Yemen, since the Prophet ﷺ had sent him as a judge and Zakaah collector before the Farewell Hajj. He (may Allah be pleased with him) came to Makkah and assumed the state of Ihraam. The Prophet ﷺ asked him whether he (may Allah be pleased with him) had intended to perform Hajj or ‘Umrah, and he (may Allah be pleased with him) said that he had held the same intention as the Prophet ﷺ. He ﷺ had intended to perform Hajj Al-Qiraan (i.e.,a pilgrim assumes Ihraam for both ‘Umrah and Hajj, or he assumes Ihraam first for ‘Umrah, then makes his intention for Hajj before his Tawaaf for Hajj). The Prophet ﷺ commanded him to retain his Ihraam and let him share the Hadiy with him.
It is deduced from the hadeeth that it is permissible to assume Ihraam without specifying the type of Hajj a pilgrim is intending to perform, and that he may specify his intention later to perform Hajj only, Hajj Al-Tamatu‘, or Hajj Al-Qiraan.
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2512

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "A mortgaged animal can be used for riding as long as it is fed and the milk of the milch animal can be drunk according to what one spends on it. The one who rides the animal or drinks its milk should provide the expenditures."
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Commentary :
Islam regulates the contracts and financial transactions between people to ensure that their wealth and interests are well-preserved, so that they should not wrong one another.
In this hadeeth, the Prophet ﷺoutlined the Laws of Islam ruling on mortgaged animals. A mortgage is a loan with a property guarantee or security. For example, a creditor takes a mortgaged property as a guarantee or security for a loan. If the debtor fails to repay the debt, the creditor takes back his loan from the mortgaged property. The Prophet ﷺunderlined that when an animal is mortgaged, its owner is allowed to use it for riding, but he must payfees for it. Moreover, he may drink from the milk of the mortgaged animal in exchange for feeding it and providing its needs during the period it is kept by him.
His saying, “The one who rides the animal or drinks its milk should provide the expenditures,” means that the mortgagee or anyone else keeping it with him as a trust, is allowed to ride and milk it as long as he provides the expenditures for its needs.
It is deduced from the hadeeth that a mortgagee is allowed to avail himself of the mortgaged property in return for providing the needed expenditures.
It is also inferred therefrom that a mortgagee may avail himself of the mortgaged property that does not need expenditure, such as clothes and lands..

2514

Ibn Abee Mulaykah narrated:
I wrote a letter to Ibn ‘Abbaas (may Allah be pleased with them) and he wrote to me that the Prophet ﷺhad given the verdict that the defendant had to take an oath.
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Commentary :
Islam has laid out foundations and rules that govern the litigation process to ensure that people would not wrong one another.
This hadeeth highlights a fundamental principle in the litigation process, namely that an oath is required of a defendant, whereas the provision of evidence is required of the plaintiff (i.e., the onus of proof is upon a claimant, and taking an oath is incumbent on those who deny). This means that when two parties dispute, and one of them claims that the other owes him money, the claimant (plaintiff) is obligated to bring forth evidence substantiating his claim. If he fails to bring forth evidence to prove it, the defendant is only required to take an oath to deny what the plaintiff claimed against him.
The wisdom behind requesting the plaintiff to support his claim with evidence, and the defendant to deny it by an oath is that the plaintiff’s stance is weak, because his claim is contrary to the outward appearance, and therefore he is requested to provide a strong argument, namely, a proof to substantiate his claim. On the other hand, the defendant’s stance is stronger, because the basic principle is that his liability is cleared from any given accusations (unless proven otherwise with supportive evidence). Therefore, a defendant is only required to present a weak argument, namely, an oath, because an oath-taker brings benefit for himself and wards off harm, and this reflects the great wisdom of the Laws of Islam in this regard..

2515

Aboo Wa’il narrated:
‘Abdullah (ibn Mas‘ood) said, "Whoever took a false oath in order to (unlawfully) take someone else's property will meet Allah, Exalted is He, while He is angry with him." Allah, Exalted is He, revealed the following ayah to confirm it; it reads (which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]
Al-Ash‘ath ibn Qays came to us and asked as to what Aboo ‘Abd Al-Rahmaan (i.e. Ibn Mas‘ood) was telling you." We related the story to him. On that, he (may Allah be pleased with him) said, "He has told the truth. This ayah was revealed about me. I had some dispute with another man regarding a well and we took the case before Allah's Messengerﷺ and he said (to me), "Produce two witnesses (to support your claim); otherwise, the defendant has the right to take an oath (to refute your claim).' I said, 'The defendant would not mind to take a false oath." Allah's Messengerﷺ then said, 'Whoever took a false oath in order to (unlawfully) take someone else's property will meet Allah, Exalted is He, while He is angry with him.' On that occasion, Allah, Exalted is He, revealed the following ayah to confirm that (which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77] Al-Ash‘ath then recited the ayah.
(See Hadeeth No. 546)
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Commentary :
Inflicting harm on people is a reprehensible act in this worldly life, and it incurs on the doer loss and ruin in the Hereafter.
In this narration, ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) made such a statement; the apparent indication of the narration suggests that it is a Mawqoof report (i.e., stopped at the level of the Companion), meaning Ibn Mas‘ood’s statement. However, it has also been narrated as a Marfoo‘ hadeeth (i.e., directly attributed to the Prophet ﷺ), recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. This is further supported by the narration reported by Al-Ash‘ath ibn Qays (may Allah be pleased with him) that whoever swears a false oath to (unlawfully) take someone’s wealth, will meet Allah, Exalted is He, while He is Angry with him. The Anger of Allah, Exalted is He, is not similar to the anger of His creation in the slightest. He Says (what means): {There is nothing like unto Him, and He is the Hearing, the Seeing.} [Quran 42:11].To confirm this meaning, Allah, Exalted is He, revealed the ayah that reads (what means): {Those who exchange}, because the two parties of a sales transaction exchange a commodity for money, {the covenant of Allah},meaning the covenant they made to believe in the Prophet ﷺ and fulfill the trusts, {and their [own] oaths for a small price}, meaning their false oaths that they take to affirm desired statements or actions. The intended meaning is that they trade their covenants with Allah and oaths for the fleeing worldly gains and desires such as money, benefits, and other worldly gains. The price was described here as being ‘small’, to indicate its insignificance, for it was traded for breaching the covenant with Allah and taking a false oath. Therefore, it is fundamentally insignificant, no matter how significant it seemed from a worldly perspective, compared to winning the pleasure of Allah, Exalted is He, and fulfilling one’s covenants with Him. Afterward, Allah, Exalted is He, stated the punishment designated for the one who commits such a major sin. He Says (what means): {…will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]. It means, ‘They shall have no share in the bliss that shall be tasted by the believers in the Hereafter and Allah, Exalted is He, will not speak to them about what would please them, but would rather say to them what will cause distress and disappointment to them. The ayah goes on, {or look at them on the Day of Resurrection}, meaning that He will not mercifully look at them, {nor will He purify them}, from sins and misdeeds by conferring upon them His forgiveness, nor shall He commend them like His righteous servants. Rather, He shall be angry with them and punish them for breaching their covenant with Him, {and they will have a painful punishment}, because of what they had committed.
Afterward, the Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Waa’il Shaqeeq ibn Salamah said that Al-Ash‘ath ibn Qays (may Allah be pleased with him)came to them and asked as to what Aboo ‘Abd Al-Rahmaan (i.e. Ibn Mas‘ood) (may Allah be pleased with him) was telling them. They related the story to him. On that, he (may Allah be pleased with him) said, "He has told the truth. This ayah was revealed about me. I had some dispute with another man,” named Ma‘daan ibn Al-Aswad ibn Ma‘dee Karib Al-Kindee, regarding the ownership of a well. They brought the case before Allah's Messengerﷺ and he said to Al-Ash‘ath (may Allah be pleased with him), "Produce two witnesses (to support your claim),” because he (may Allah be pleased with him) was the one who claimed the ownership of the well and it was in the possession of and under the disposal of the other man. He ﷺ added: “… otherwise, the defendant has the right to take an oath (to refute your claim).”' Al-Ash‘ath (may Allah be pleased with him) said, 'The defendant would not mind to take a false oath.’ He (may Allah be pleased with him) meant that the defendant may indifferently take a false oath, and this indicates that Al-Ash‘ath had no evidence to support his claim. Afterward, he (may Allah be pleased with him) related the same hadeeth narrated by Ibn Mas‘ood (may Allah be pleased with him). It was recorded by Aboo Daawood that Al-Kindee, i.e., the defendant, was about to take the oath, when Allah's Messengerﷺ then said, 'Whoever took a false oath in order to (unlawfully) take someone else's property will meet Allah, Exalted is He, while He is Angry with him.' On that, he said: “It is his property.”
It is deduced from the hadeeth that the litigants may talk to each other.
It is also inferred therefrom that the burden of proof is upon the claimant (plaintiff), and an oath is obligated upon the defendant if he denies.
It also highlights the prohibition of unlawfully taking people’s wealth.
Furthermore, it underlines the reason of revelation for the ayaat on oaths in Aal ‘Imraan (chapter no. 3).
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2517

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Whoever frees a Muslim slave, Allah, Exalted is He, will save all the parts of his body from the Hellfire as he has freed the body-parts of the slave." Sa’eed ibn Marjanah said that he narrated that Hadeeth to ‘Alee ibn Al-Husayn and he freed his slave for whom ‘Abdullah ibn Ja‘far had offered him ten thousand Dirhams or one-thousand Dinars.
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Commentary :
The Islamic Laws of Islam lauds and strongly encourages the manumission of slaves. Therefore, many rulings were prescribed to facilitate and encourage the manumission of slaves.
In this hadeeth, the Prophet ﷺ underlined some virtues of the manumission of slaves. He ﷺ stated that whoever freed a Muslim male or female slave owned by him or others by paying its price and manumitting him or her, Allah, Exalted is He, would deliver him from Hellfire after deserving it; Allah would save all the parts of his body from the Hellfire, one by one, as he had freed the body-parts of the slave (and released him from slavery).
The hadeeth urges Muslims to free their Muslim slaves, and underlines the great reward of such an act..

2518

Aboo Dharr (may Allah be pleased with him) said: I asked the Prophet ﷺ, "What is the best deed?" He ﷺ replied, "To believe in Allah, Exalted is He, and to fight for His Cause." I then asked, "What is the best kind of manumission (of slaves)?" He ﷺ replied, "The manumission of the most expensive slave and the most beloved by his master." I said, "If I cannot afford to do that, what should I do?" He ﷺ said, "Help an artisan or do good for an unskilled laborer." I said, "If I cannot do that, what should I do?" He ﷺ said, "Refrain from harming others for this will be regarded as a charitable deed for your own good."
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Commentary :
Given the keenness of the Companions (may Allah be pleased with them) on performing acts of obedience and what brought them closer to earning the pleasure of Allah, Exalted is He, they (may Allah be pleased with them) often asked the Prophet ﷺ about the best good deeds that would bring them closer to Allah, Exalted is He. The answers of the Prophet ﷺ differed according to the different characters and situations of the inquirers, and what was more beneficial to them.
In this hadeeth, Aboo Dharr Jundub ibn Junaadah Al-Ghifaaree (may Allah be pleased with him) asked the Prophet ﷺ, “What is the best deed?” He (may Allah be pleased with him) was asking about the most rewardable and beneficial good deeds, and the Prophet ﷺ replied with the most fundamental of all good deeds, namely, the belief in Allah, Exalted is He. Such belief means the decisive affirmation, absolute recognition, and full confession of the existence of Allah, Exalted is He, His Lordship, Divinity, Names and Attributes, and the fact that none but Him is worthy of worship, and the acceptance of all that the Prophet ﷺ told about his Lord, and the religion of Islam. Such belief is the best of all good deeds, and the greatest in the sight of Allah, Exalted is He, in terms of reward, because it is a precondition for the validity of all acts of worship, including: prayer, Zakaah, fasting, and others. He ﷺ then made mention of Jihaad, which is striving and fighting in the Cause of Allah to uphold His word, only for His sake rather than any other purpose. Jihaad is the best good deed, second to the belief in Allah, Exalted is He, and His Messenger ﷺ because it involves sacrificing one’s life for the sake of Allah, Exalted is He.
Aboo Dharr (may Allah be pleased with him) then asked, "What is the best kind of manumission (of slaves)?" He (may Allah be pleased with him) wanted to know the best (most rewardable) manumission of slaves, and he ﷺ replied, "The manumission of the most expensive slave and the most beloved by his master," meaning the slaves whose prices are the highest and who are the most valuable and beloved to their owners.
Aboo Dharr (may Allah be pleased with him) said, "If I cannot afford to do that, what should I do?" He (may Allah be pleased with him) asked the Prophet ﷺ about any other ways to earn such great rewards if he could not afford the manumission of slaves. He ﷺ replied, "Help an artisan or do good for an unskilled laborer,” meaning to help an artisan do his work or do good for an unskilled laborer who has not mastered his craft.
AbooDharr (may Allah be pleased with him) asked, "If I cannot do that, what should I do?" He ﷺ informed him of a simple act of which no one is incapable, namely to refrain from harming others. The least thing a Muslim is required to do is to abstain from harming others, to ensure his own safety and that of others. He ﷺ said, "Refrain from harming others, for this will be regarded as a charitable deed for your own good.”
The hadeeth highlights the diversity and abundance of good deeds that a Muslim may perform.
It is also deduced from the hadeeth that the best (and most rewardable) good deed ever is having a sound belief in Allah, Exalted is He.
It is inferred therefrom that the reward of an action is related to its benefit..

2521

Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ said, "Whoever manumits a slave owned by two masters, should manumit him completely (not partially) if he is rich after having its price evaluated."
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Commentary :
The Islamic Laws of Islamhas assigned a special care to the manumission of slaves, urged Muslims to free their slaves, and facilitated its means (to ultimately free people from their condition of slavery). Therefore, it prescribes many laws and regulations encouraging and facilitating the manumission of slaves.
In this hadeeth, the Prophet ﷺ enjoins whoever wanted to manumit his share of a jointly owned slave, to completely manumit him or her if he can afford the price of the other shares, based on the adequate price of the slave. Such a co-owner of the jointly owned male or female slave is obliged to pay the other co-owners the monetary value of their shares, if he can afford it, tomanumit the slave completely and so that he becomes a free person. Being able to afford it here means having excess wealth beyond his needs and those of his dependents, including their basic needs such as accommodation, clothes, and the like. If he is financially able to do so, he is enjoined to fairly assess the price of the slave and pay the other co-owners the monetary value of their shares, tomanumit the slave completely.
If he cannot afford it, then the slave will be partially manumitted.
In the same vein, it was narrated that on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “(Whoever manumits his share of a jointly owned slave, it is imperative for him to get that slave manumitted completely by paying the remaining price), and if he cannot afford it, then the price of the slave should be estimated justly, and he is to be allowed to work and earn the amount that will manumit him (without overburdening him).” [Al-Bukhaaree and Muslim]. This means that the partially manumitted slave may work and earn money to pay the rest of the price to free himself completely, provided that he must not be overburdened by work if he is unable to do so.
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2525

Narrated Ibn ‘Umar (may Allah be pleased with him):
That he used to give his verdict regarding the male or female slaves owned by more than one master, one of whom may manumit his share of the slave. Ibn ‘Umar (may Allah be pleased with him) used to say in such a case, "The manumitter should manumit the slave completely if he has sufficient money to pay the rest of the price of that slave (which is to be justly estimated) and the other shareholders are to take the price of their shares and the slave is freed (released from slavery)." Narrated Ibn ‘Umar (may Allah be pleased with him) this verdict on the authority of the Prophet.ﷺ
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Commentary :
The Islamic Laws of Islam assigned a special care to the manumission of slaves, urged Muslims to free their slaves and facilitated its means (to ultimately free people from their condition of slavery). Therefore, it prescribes many laws and regulations encouraging and facilitating the manumission of slaves.
In this hadeeth, Naafi‘, the freed slave of ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that Ibn ‘Umar (may Allah be pleased with him) used to issue his Fatwaa (i.e., give a scholarly opinion), narrating it on the authority of the Prophet ﷺ, regarding jointly owned male or female slaves when one of the co-owners wants to manumit his share. Regardless of having a big or small share, it is obligatory on the co-owner to completely manumit him or her if can afford the price of the other shares. Such a master of the jointly owned male or female slave is enjoined to pay the other co-owners the monetary value of their shares, if he can afford it, tomanumit the slave completely so that he becomes a free person. Being able to afford it here means having excess wealth beyond his needs and those of his dependents, including their basic needs such as accommodation, clothes, and the like. If he is financially able to do so, he is required to fairly assess the price of the slave and pay the other masters the monetary value of their shares, tomanumit the slave completely and release him from slavery.
In the same vein, it was narrated that on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “(Whoever manumits his share of a jointly owned slave, it is imperative for him to get that slave manumitted completely by paying the remaining price), and if he cannot afford it, then the price of the slave should be estimated justly, and he is to be allowed to work and earn the amount that will manumit him (without overburdening him).” [Al-Bukhaaree and Muslim]. This means that the partially manumitted slave may work and earn money to pay the rest of the price to free himself completely, provided that he must not be overburdened by work if he is unable to do so.
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2528

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Allah, Exalted is He, has accepted my invocation to forgive what whispers in the hearts of my followers, unless they put it to action or verbalize it." (See hadeeth No. 657 Vol. 8)
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Commentary :
Allah, Exalted is He, bestowed His abundant grace on Muslims, as reflected in the provisions of the Laws of Islam that promote ease and facilitation, the multiplication of their rewards, the forgiveness of sins, and pardoning the mistakes and faults of Muslims on many occasions, out of His grace and mercy.
This hadeeth highlights a manifestation of the divine mercy conferred on this nation, as the Prophet ﷺ stated that Allah, Exalted is He, pardoned Muslims and relieved them of the accountability and punishment regarding their sinful inner thoughts. They shall not be held accountable for sinful inner thoughts as long as they do not verbalize them or act upon them. This is a manifestation of the divine grace conferred on Muslims.

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2531

Narrated Aboo Hurayrah (may Allah be pleased with him)
On my way to the Prophet ﷺ, I was reciting a poetic verse (which means): 'What a long tedious tiresome night! Nevertheless, it has saved us from the land of Kufr (disbelief).' I had a slave who ran away from me on the way. When I went to the Prophet ﷺ and gave the Bay‘ah (i.e., pledge of allegiance) for embracing Islam, the slave showed up while I was still with the Prophet ﷺ who remarked, "O Aboo Hurayrah! Here is your slave!" I said, "I manumit him for Allah's Sake," and so I freed him.
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Commentary : The Islamic Laws of Islam assigned a special care to the manumission of slaves, facilitated its causes, and lauded those who took the initiative to free their slaves, promising them abundant reward. This is why the Companions of the Prophet (may Allah be pleased with them) and the righteous people in all times and places hastened to emancipate their slaves.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that when he went to the Prophet ﷺ from Yemen to Al-Madeenah, to proclaim his Islam, and this took place in 7 A.H., he (may Allah be pleased with him) recited the following poetic verse (which means): 'What a long tedious tiresome night! Nevertheless, it has saved us from the land of Kufr (disbelief).'
In this poetic verse, Aboo Hurayrah (may Allah be pleased with him) described the toil and hardship that he had endured during his long night journey, but it paid off as it saved him from disbelief by proclaiming his Islam to the Prophet ﷺ.
He (may Allah be pleased with him) added: “I had a slave who ran away from me on the way. When I went to the Prophet ﷺ and gave the Bay‘ah (i.e., pledge of allegiance) for embracing Islam, the slave showed up while I was still with the Prophet ﷺ. The Bay‘ah here indicated the proclamation of one’s commitment to adhere to Islam and comply with its rulings and provisions.
After he (may Allah be pleased with him) gave the Bay‘ah to the Prophet ﷺ, his slave showed up. The Prophet ﷺ remarked, "O Aboo Hurayrah! Here is your slave!" It is possible that he (may Allah be pleased with him) had described him to the Prophet ﷺ and he ﷺ recognized him or that such information was imparted to him through divine revelation. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him), "I manumit him for Allah's Sake," and so he freed him.
Another version recorded by Al-Bukhaaree reads: “He is for the Sake of Allah (i.e., free).” It is deduced from this hadeeth that when a master says about his slave, “He is for the sake of Allah,” or “He is free,” or any other statement that indicates his manumission, without explicitly saying that he was releasing him from slavery, while holding the intention of manumission, the slave is declared free as per the laws of Islam.
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2535

Ibn ‘Umar (may Allah be pleased with him) said: Allah's Messengerﷺ forbade the selling or donating the Walaa’ (lit., loyalty, meaning to maintain a relationship of patronage without pondage with one’s manumitter) of a freed slave.
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Commentary :
The bond of Walaa’ (lit., loyalty, meaning to maintain a relationship of patronage without bondage with one’s manumitter)between a freed slave and his or her manumitter has been recognized by the Laws of Islam,and considered a strong relationship and bond like that of blood.
In this hadeeth, the Prophet ﷺ forbadeselling or donating (the rights resulting from) the bond of Walaa’. The due rights established by theWalaa’ bond are established by the manumission of the slave. In the pre-Islamic era, people used to transfer (the rights that are established by virtue of) the Walaa’ bond by means of sale or otherwise, but the Islamic Laws of Islam forbade it. When someone manumitted a slave, the freed slave maintained a relationship of patronage without bondage with his or her manumitter, and certain financial rights were established by virtue of this bond, the most important of which was the right of inheritance. Whenever the freed slave died, leaving behind no eligible heirs, his or her manumitter inherited him by virtue of their Walaa’ relationship, which was held similar to that of a blood bond in terms of the relevant financial rights. This is why the Prophet ﷺ forbade selling such rights for a payment or donating it to other than the actual manumitter, because the bond of Walaa’ was held similar to the blood bond;it may not be sold or donated. Moreover, another reason is that freedom (manumission) is one of the greatest favors; a manumitter offers the freed slave the greatest favor by releasing him or her from slavery, and earns the rights of Walaa’ in return, because it is associated with his favor for the freed slave, and it cannot be transferred to anyone other than the manumitter.
The hadeeth highlights that Islam preaches compassion and mercy for slaves; the Laws of Islam exclusively grants the manumitter the rights of Walaa’ and forbids transferring them to anyone else by means of sale or otherwise.
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2537

Narrated Anas (may Allah be pleased with him):
Some men of the Ansaar asked for the permission of Allah's Messenger ﷺ and said, "Allow us to give up the ransom from our nephew Al-‘Abbaas. The Prophet ﷺ said (to them), "Do not leave (even) a Dirham (of his ransom).”.

Commentary :
Al-‘Abbaas ibn ‘Abd Al-Muttalib (may Allah be pleased with him), the maternal uncle of the Prophet ﷺ, partook in the Battle of Badr with the polytheists of Quraysh and was taken prisoner by the Muslims. The Prophet ﷺ demanded ransom for the release of the prisoners of war, and Al-‘Abbaas (may Allah be pleased with him) paid the ransom for himself.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that some men from the Ansaar wanted to return the ransom paid by Al-‘Abbaas (may Allah be pleased with him) out of reverence for the Prophet ﷺ. They said to the Prophet ﷺ, “Allow us to give up the ransom from our nephew Al-‘Abbaas.” They referred to him as their ‘nephew’ because they were the maternal relatives of his father ‘Abd Al-Muttalib, because the mother of ‘Abd Al-Muttalib was Salmaa bint ‘Amr ibn Uhayhah who belonged to Banee Al-Najjaar. They did not wish to say, ‘Allow us to give up the ransom for your maternal uncle,’ and rather referred to him as their nephew, to indicate that they were asking the Prophet ﷺ for a favor rather than doing him a favor!
However, the Prophet ﷺ refused and rather said (to them), "Do not leave (even) a Dirham (of his ransom).” He ﷺ did not allow them to give up any part of his ransom lest there should be favoritism in Islam, and Al-‘Abbaas (may Allah be pleased with him) was rich. The ransom was taken from him and distributed to the eligible recipients of the spoils of war.
The hadeeth highlights the Prophet’s keenness on serving the best interests of Muslims and his love for them.

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2541

Ibn ‘Awn narrated:
I wrote a letter to Naafi‘ and he wrote in reply to my letter that the Prophet ﷺ had attacked Banee Mustaliq without a prior warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet ﷺ got Juwayriyah on that day. Naafi‘ said that Ibn ‘Umar (may Allah be pleased with him) had told him the above narration and that Ibn ‘Umar was in that army.
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Commentary :
Allah, Exalted is He,has prescribed Jihaad to support His religion, and this religious obligation shall remain binding until the Day of Resurrection, and nothing will abrogate it. A group of the believers shall continue to adhere to the truth (i.e., by upholding the obligation of Jihaad) and will be supported by Allah, Exalted is He, to strive for what is right, and will be granted triumph.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that the Messenger of Allah ﷺhad attacked Banee Mustaliq, a branch of Khuzaa‘ah tribe, in 5 A.H., and the battle came to be known as Banee Al-Mustaliq or Al-Muraysee‘, the name of the well where the battle took place.
Upon hearing that they were preparing to attack Muslims, the Prophet ﷺ proactively attacked them without prior warning while they were heedless, although the basic principle is that Muslims must warn enemies before attacking them, but since the call of Islam had become widespread at that point and people were well-informed of Islam, this sufficed and there was no need for a prior warning. Being heedless to the Muslims’ attack, their cattle were being watered at the places of water; they did not take any precautions. The Prophet ﷺ fought them; their fighting men were killed and their women and children were taken as captives. The Prophet ﷺ got Juwayriyah bint Al-Haarith (may Allah be pleased with her) on that day and married her. Her father was the chief of his people. It was said that she was among the share of Thaabit ibn Qays (may Allah be pleased with him) and she bought her freedom through Mukaatabah (i.e., a contract of manumission between a master and a slave whereby the slave is required to pay a certain sum of money during a specific time period in exchange for freedom). The Prophet ﷺ approved her Mukaatabah and married her. Out of courtesy to the Prophet ﷺ, Muslims freed the captives from her people, the Prophet’s in-laws. There was no woman whose blessing shined on her people like her (i.e., they regained their freedom because of her).
It is deduced from the hadeeth that it is allowable to attack enemy fighters without prior warning.
It is also inferred therefrom that it is allowable to take Arab captives as prisoners of war and retain ownership of them,as is the case with non-Arab captives.
It is also deuced that only the adult enemy fighters may be killed during battles, and that women and children may not be killed, and may be only seized as prisoners of war.
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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

| Hadiths

Ibn Abee Mulaykah narrated: I wrote a letter to Ibn ‘Abbaas (may Allah be pleased with them) and he wrote to me that the Prophet ﷺhad given the verdict that the defendant had to take an oath. .

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ said, "Whoever manumits a slave owned by two masters, should manumit him completely (not partially) if he is rich after having its price evaluated." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "Allah, Exalted is He, has accepted my invocation to forgive what whispers in the hearts of my followers, unless they put it to action or verbalize it." (See hadeeth No. 657 Vol. 8) .

Ibn ‘Umar (may Allah be pleased with him) said: Allah's Messengerﷺ forbade the selling or donating the Walaa’ (lit., loyalty, meaning to maintain a relationship of patronage without pondage with one’s manumitter) of a freed slave. .

Narrated Anas (may Allah be pleased with him): Some men of the Ansaar asked for the permission of Allah's Messenger ﷺ and said, "Allow us to give up the ransom from our nephew Al-‘Abbaas. The Prophet ﷺ said (to them), "Do not leave (even) a Dirham (of his ransom).”.