| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2587

‘Aamir narrated:
I heard Al-Nu‘maan ibn Basheer (may Allah be pleased with him) on the pulpit saying, "My father gave me a gift but ‘Amrah bint Rawaahah (my mother) said that she would not agree to it unless he made Allah's Messengerﷺ as a witness to it. So, my father went to Allah's Messengerﷺ and said, 'I have given a gift to my son from ‘Amrah bint Rawaahah, but she ordered me to make you as a witness to it, O Allah's Messengerﷺ!' Allah's Messenger ﷺ asked, 'Have you given (the like of it) to everyone of your children?' He replied in the negative. Allah's Messengerﷺ said, ‘Fear Allah, and be just to all your children (i.e., treat them all on an equal footing).' My father then returned and took back his gift."
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Commentary :
Every guardian is enjoined to be fair and treat those under his care on an equal footing. A father is a guardian and he is responsible for those under his care, i.e., his wife and children, and establishing the enjoined equality between them entails that he should not favor any of his children over the others in terms of gift-giving, giving some and denying the others.
In this hadeeth, Al-Nu‘maan ibn Basheer Al-Ansaaree (may Allah be pleased with him) related that his father Basheer gave him a gift, which was a male servant. His mother Umm Al-Nu‘maan had asked his father for that servant, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. ‘Amrah bint Rawaahah, his mother, (may Allah be pleased with her) said to her husband that she would not agree to such a gift unless he made Allah's Messengerﷺ as a witness to it, aiming to make it binding. So, Basheer (may Allah be pleased with him) went to Allah's Messengerﷺ and related to him the matter and that his wife ordered him to make the Prophet ﷺ as a witness to it. He ﷺ asked him, “Have you given (the like of it) to everyone of your children?” He (may Allah be pleased with him) replied in the negative. Allah's Messengerﷺ said, 'Fear Allah, and be just to all your children (i.e., treat them all on an equal footing).' The aim of such a command was to foster mutual accord and affection between siblings, eliminating the causes of discord and hatred, and helping them show the enjoined dutifulness towards their father. Basheer (may Allah be pleased with him) obeyed the Prophet’s ﷺcommand, returned, and took back his gift to establish equality between all his children.
The hadeeth urges parents to establish equality between children in terms of gift-giving.
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2590

Asmaa’ (may Allah be pleased with her) narrated:
Once I said, "O Allah's Messengerﷺ! I have no property except what has been given to me by Al-Zubayr (i.e., her husband). May I give in charity therefrom?" The Prophet ﷺ said, "Give in charity and do not withhold it; otherwise Allah, Exalted is He, will withhold it back from you . "
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Commentary : A wife is entrusted with her husband’s wealth and she shall be held accountable by Allah, Exalted is He, for it. It is incumbent on her to preserve his wealth, take care of it, take from it what she needs only (without excess or waste), and spend from it reasonably.
In this hadeeth Asmaa’ bint Aboo Bakr Al-Siddeeq (may Allah be pleased with them) relates that she once said to the Prophet ﷺ, "O Allah's Messengerﷺ! I have no property except what has been given to me by Al-Zubayr ibn Al-‘Awwaam (i.e., her husband),” meaning he gave her to spend therefrom on the household needs. She (may Allah be pleased with her) added: “May I give in charity therefrom?" The Prophet ﷺ said, "Give in charity and do not withhold it; otherwise Allah, Exalted is He, will withhold it back from you.” The Prophet’s ﷺstatement means, ‘Do not withhold wealth, but rather spend in charity, for withholding wealth may be a cause for being deprived of having it blessed and increased by Allah, Exalted is He. Another version of the hadeeth recorded by Al-Bukhaaree and Muslim reads: “Spend according to your means,” meaning spend therefrom reasonably as long as you afford it, even if you can only give very little in charity, and do not hoard wealth and refrain from spending in charity, fearing that your wealth might be exhausted, lest you would be deprived of a blessed Rizq (i.e., provisions).
The Prophet ﷺ may have commanded her to do so and did not ask her to seek her husband’s permission because he ﷺ knew of the leniency of Al-Zubayr (may Allah be pleased with him) for which he was known. It is allowable for a wife to spend reasonably from her husband’s wealth (without his knowledge) as long as she knows that he would approve of such disposal of his wealth, that he would not dislike such an act, that she habitually does so and he approves of it, or when she spends in charity small amounts that do not affect the affordability of supporting their dependents, and she would not exceed the proper limits nor aim to waste his wealth. It was narrated on the authority of ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ said: “When a woman gives some of the food in her house (in charity without her husband’s prior knowledge), not wasting it, she will have her reward for what she has given and her husband will have his for what he earned. The same applies to a storekeeper; in no respect does the one diminishe the reward of the other.” [Al-Bukhaaree and Muslim].
It is deduced from the hadeeth that spending in charity is a reason for having one’s wealth blessed and increased, and that generosity begets abundant Rizq (i.e., provisions).
It is also inferred therefrom that stinginess and withholding from giving (charity), especially the obligatory Zakaah, incurs the loss and ruin of wealth.
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2592

Kurayb, the free slave of Ibn ‘Abbaas (may Allah be pleased with them), narrated that Maymoonah bint Al-Haarith (may Allah be pleased with her) told him that she manumitted a slave-girl without taking the permission of the Prophet ﷺ. On the day when it was her turn to be with the Prophet ﷺ, she said, "Do you know, O Allah's Messengerﷺ, that I have manumitted my slave-girl?" He ﷺ said, "Have you really?" She (may Allah be pleased with her) replied in the affirmative. He ﷺ said, "You would have got more reward if you had given her (i.e., the slave-girl) to one of your maternal uncles."
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Commentary :
Spending in charity is one of the best acts of righteousness, and there are numerous channels of giving and spending in charity.Some should be given precedence over the others depending on the situation and circumstances. Charity offered to one’s relatives is better and more rewardable.
In this hadeeth, the Mother of the Believers Maymoonah (may Allah be pleased with her) related that she manumitted a slave-girl without taking the permission of the Prophet ﷺ. She (may Allah be pleased with her) owned this slave-girl, and being a sane adult, her disposal of her own property is valid as per the laws of Islam with no need for her husband’s prior consent. On the other hand, she (may Allah be pleased with her) had known that the Prophet ﷺ would not disapprove of her disposal, and that he ﷺ would even like such act, which did not constitute a violation of the proper conduct of a woman towards her husband in Islam.
On the day when it was her turn to spend the night with the Prophet ﷺ, she said, "Do you know, O Allah's Messengerﷺ,that I have manumitted my slave-girl?" He ﷺ said, "Have you really?" She (may Allah be pleased with her) replied in the affirmative. He ﷺ said, "You would have got more reward if you had given her (i.e., the slave-girl) to one of your maternal uncles,” meaning that it would have been better and more rewardable to give this slave-girl to her maternal uncles to serve them, since they needed a servant, than manumitting her. Her maternal relatives belonged to Banee Hilaal and her mother’s name was Hind bint ‘Awf ibn Zuhayr Al-Haarith (may Allah be pleased with them).
The hadeeth urges Muslims to uphold ties of kinship, and underlines the abundant reward designated for such a worshipful act..

2606

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ owed a man some debt (and that man demanded it very harshly). The Companions (may Allah be pleased with them) wanted to harm him, but the Prophet ﷺ said to them, "Leave him (unharmed); one who has a right is entitled to speak (i.e., claim his right)." He ﷺ then added, "Buy (a camel) of the same age and give it to him." They (may Allah be pleased with them) said, "We cannot get except a camel of an older age than that of his." He ﷺ said, "Buy it and give it to him, as the best amongst you is he who pays back his debt in the most handsome way.”
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Commentary :
The Prophet ﷺ was a merciful teacher, a gentle educator, and a kind mentor. Whenever he ﷺ witnessed someone’s mistake, he ﷺ would not harshly reprimand, rebuke, or alienate the doer, and whenever he ﷺ witnessed something right, he ﷺ would praise and laud it, and reward the doer handsomely.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messengerﷺ owed a man some debt (and that man demanded it very harshly). The creditor was discourteous and impolite in demanding the repayment of the debt, as reported in the version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. The Companions (may Allah be pleased with them) wanted to harm him verbally or physically, but they refrained from doing so out of politeness towards the Prophet ﷺ, and he said to them, "Leave him (unharmed);” and this mirrored the Prophet’s ﷺgood moral character, kindness, and endurance of people’s harshness despite his ability to retaliate against him, “the one who has a right is entitled to speak (i.e., claim his right)." This means that Allah, Exalted is He, deems it allowable for a person to claim his rights, be he a creditor, landlord, or worker, provided that he does not infringe upon people’s rights. The unpaid debt was a camel. The Prophet ﷺ then added, "Buy (a camel) of the same age and give it to him." The Companions (may Allah be pleased with them) could not get except an older, better, and more valuable camel than that of the man. The Prophet ﷺ commanded them to give it to him to repay the debt handsomely. He ﷺ explained the reason for giving him an older, better, and more valuable camel by saying, "the best amongst you is he who pays back his debt in the most handsome way.”
This means that the best of people is the one who is the kindest to others, and fulfills people’s rights, by the repayment of debts or other rights.
It is deduced from the hadeeth that one may delegate another person to repay his debts.
It is also inferred therefrom that one may loan an animal to someone.
It also deduced that whoever owes a debt or is liable to any other financial rights, should repay the debts or fulfill them handsomely.
It is also inferred that a debtor should endure the harshness of a creditor when claiming his rights..

2613

Narrated Ibn ‘Umar (may Allah be pleased with him):
Once the Prophet ﷺ went to the house of Faatimah (may Allah be pleased with her) but did not enter it. ‘Alee (may Allah be pleased with him) came and she told him about that. When ‘Alee asked the Prophet ﷺ about it, he ﷺ said, "I saw a (multicolored) decorated curtain on her door. I am not interested in worldly pleasures." ‘Alee went to Faatimah (may Allah be pleased with them) and told her about it. Faatimah said, "I am ready to dispense with it in the way he ﷺ suggests." The Prophet ﷺ ordered her to send it to such-and-such needy people.
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Commentary : The Prophet ﷺ was led the most ascetic life and renounced the worldly pleasures, because he ﷺ knew well the essence and true nature of the fleeting worldly life. This worldly life is a short-lived phase during which a Muslim should perform as many worshipful acts and good deeds as possible, to taste eternal bliss in Paradise. The Prophet ﷺ keenly instilled these meanings within the hearts and minds of his family and Companions (may Allah be pleased with them).
In this hadeeth, ‘Abadullaah Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ went once to the house of Faatimah (may Allah be pleased with her) but did not enter it. ‘Alee (may Allah be pleased with him) came and found her concerned and distressed. He (may Allah be pleased with him) asked her about it and she (may Allah be pleased with her) told him of what the Prophet ﷺ did. When ‘Alee asked the Prophet ﷺ about it, he ﷺ informed him of the reason for not entering their house: that they had a (multicolored) decorated curtain on the door. The Prophet ﷺ disliked the use of such a curtain merely because it contradicts the lauded asceticism; it is neither unlawful nor disliked to use curtains on the doors as per the laws of Islam. However, the Prophet ﷺ merely disliked it because it was multicolored and decorated, i.e., luxurious, and he ﷺ renounced such worldly pleasures. He ﷺ remarked: “I am not interested in worldly pleasures," meaning that he ﷺ did not like or pursue such worldly luxuries. He ﷺ only sought after the Hereafter, and disliked for his own beloved daughter what he ﷺ disliked for himself, namely, enjoying such luxuries and pleasures in the worldly life.
‘Alee went to Faatimah (may Allah be pleased with them) and told her about it. Faatimah (may Allah be pleased with her) said, "I am ready to dispense with it in the way he ﷺ suggests." The Prophet ﷺ ordered her to send it to such-and-such needy people, to use it or avail themselves of its price.
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2614

‘Alee (may Allah be pleased with him) narrated:
The Prophet ﷺ gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my womenfolk.”
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Commentary : Islamic teaching regarding dress code and adornment is clearly defined in the Book of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ. The Islamic Laws of Islam has set general guidelines that must be taken into account regarding men’s and women’s clothing.
In this hadeeth, ‘Alee ibn Aboo Taalib (may Allah be pleased with him) narrated that the Prophet ﷺgave him a silken garment as a gift. The Arabic word used in the hadeeth is Hullah, which was a suit of two garments (woven with silk stripes). The Prophet ﷺ had forbidden men from wearing silk. When he ﷺ saw ‘Alee (may Allah be pleased with him) wearing it, anger was written all over his face! When he (may Allah be pleased with him) saw the signs of anger on his face, he cut it into pieces and distributed it among his womenfolk, because he (may Allah be pleased with him) did not take another wife besides Faatimah (may Allah be pleased with her) during the lifetime of the Prophet ﷺ.
This was further clarified by the version recorded in Saheeh Muslim reading: “Divide it among the Faatimahs (i.e., your womenfolk) to make head covers,” meaning Faatimah, the daughter of the Prophet ﷺ, Faatimah bint Asad, the mother of ‘Alee ibn Aboo Taalib, and Faatimah bint Hamzah ibn ‘Abd Al-Muttalib (may Allah be pleased with them).
It is inferred from the hadeeth that it is allowable to give gifts from one’s property even if it is prohibited or disliked to wear such a gift, because the owner is entitled to dispose of it by means of sale or gift to whomever he wishes from those who are allowed to wear or use it, like women and young boys in this case.
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2615

Narrated Anas (may Allah be pleased with him):
A Jubbah (i.e., cloak) made of thick silken cloth was presented to the Prophet ﷺ, and he used to forbid people to wear silk. So, people were pleased to see it. The Prophet ﷺsaid, "By Him in Whose Hands Muhammad's soul is, the handkerchiefs of Sa‘d ibn Mu‘aadh in Paradise are better than this." Anas (may Allah be pleased with him) added, "The present was sent to the Prophet ﷺ by Ukaydir (a Christian) from Dawmah..

Commentary : The Prophet ﷺ led the most ascetic life and was the keenest in renouncing worldly pleasures, and he ﷺ used to instill these values within his Companions (may Allah be pleased with him), ensuring that their hearts were fixated on and attached to the Hereafter and the eternal bliss prepared by Allah, Exalted is He, for them in Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that Ukaydir (a Christian Arab ruler) of Dawmah Al-Jandal, a town near Tabook, northern Saudi Arabia, gifted the Prophet ﷺ a Jubbah. This ruler was seized by Khaalid ibn Al-Waleed (may Allah be pleased with him) when he was sent by the Prophet ﷺto Tabook in 9 A.H. He (may Allah be pleased with him) killed this Christian ruler’s brother and took him prisoner. The Prophet ﷺ released him on the condition of paying the Jizyah (i.e., head tax on non-Muslim citizens living under the protection of Muslim rule). This ruler gifted the Prophet ﷺ a Jubbah (i.e., cloak) made of thick silken cloth, and it captured the admiration of people. The Prophet ﷺ used to forbid people to wear silk. Since people were pleased to see it, the Prophet ﷺsaid, "By Him in Whose Hands Muhammad's soul is,” a wording that was often used by the Prophet ﷺ when making an oath, “the handkerchiefs of Sa‘d ibn Mu‘aadh in Paradise are better than this." This is a reference to Sa‘d’s least valuable possessions in Paradise, because handkerchiefs – used to clean the hands and remove impurities - are the least possessions a person will be given therein. The least valuable possessions of Sa‘d in Paradise shall be better than this silken Jubbah that they admired much, because the bliss in Paradise will be like what no eyes have ever seen, no ears have ever heard of, and which has never crossed your hearts or minds. Allah, Exalted is He, Says (what means): {And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.} [Quran 32:17].
The hadeeth highlights the virtues of Sa‘d ibn Mu‘aadh (may Allah be pleased with him) and proves that he shall be admitted to Paradise.
It is also deduced from the hadeeth that the Prophet ﷺ used to accept gifts from non-Muslims..

2617

Narrated Anas ibn Maalik (may Allah be pleased with him):
A Jewess brought a poisoned (cooked) sheep for the Prophet ﷺwho ate from it. She was brought to the Prophet ﷺ and he was asked, "Shall we kill her?" He ﷺ said, "No." I continued to see the effect of the poison on the palate of the mouth of Allah's Messengerﷺ.
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Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of his good moral character was that he ﷺ accepted the gifts offered to him from anyone, even small gifts and even if the gift-giver was a non-Muslim, to win his heart and encourage him to embrace Islam. The Jews took advantage of that when they knew of his graciousness, and tried to kill him by serving him poisonous food.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that a Jewish woman, named Zaynab bint Al-Haarith, who was married to Salaam ibn Mishkam, gifted the Messenger of Allah ﷺ a poisoned sheep after the battle of Khyber. She cooked the meat for the Prophet ﷺ and put poison in it. The Prophet ﷺ ate from it, but Allah, Exalted is He, protected him from the immediate effects of the poison and he ﷺ did not die. However, the effect of the poison remained in his body. Anas (may Allah be pleased with him) said: “Icontinued to see the effect of the poison on the palate of the mouth of Allah's Messenger ﷺ.” It seems that the effect of the poison remained visible, in that some black marks or the like could be seen on palate of the mouth of Allah's Messenger ﷺ. This woman was brought to the Prophet ﷺ. The version of the hadeeth recorded in Saheeh Muslim reads: “(When the effects of this poison were felt by him) she was brought to the Prophet ﷺ and he asked her about that, whereupon she said: “I had determined to kill you.” Thereupon he ﷺ said: ‘Allah will never give you the power to do it.’ (It is possible that this was ‘Alee’s statement).”
The Companions (may Allah be pleased with him) asked the Messenger of Allah ﷺ permission to kill her, but he ﷺ refused to have her killed on the spot. This is why he ﷺ forbade them from killing her. However, it was authentically reported that she was killed as narrated in Sunan Aboo Daawood. The Prophet ﷺ killed her, or gave her to the guardians of the blood (i.e., ‘Asabah, or blood male relatives from the father's side) of Bishr ibn Al-Baraa’ ibn Ma’roor, who had eaten from it and died; his guardians had the woman killed in Qisaas (i.e., retribution). To reconcile between the two versions of the hadeeth, it could be said that the Prophet ﷺ did not kill her upon knowing of the poison she put in the sheep and refused the companions’ request to kill her, but when Bishr ibn Al-Baraa’ died of this poison, he ﷺ handed her over to his guardians, and they killed her by virtue of Qisaas (i.e., retribution). It is authentically reported that he ﷺ did not kill her immediately and it is also authentically reported that he ﷺ killed her afterward.
The hadeeth highlights the divine protection bestowed upon the Prophet ﷺ; Allah, Exalted is He, Says (what means): {And Allah will protect you from the people.} [Quran 5:67].
It also underlines a miracle with which the Messenger of Allah ﷺ was aided, as Allah, Exalted is He, delivered him from the poison that killed others.
It is deduced from the hadeeth that it is allowable to accept gifts from non-Muslims.
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2618

‘Abd Al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) narrated:
We were one-hundred and thirty persons accompanying the Prophet ﷺ who asked us whether anyone of us had food. There was a man who had about a Saa‘ of wheat which was mixed with water then. A tall pagan with long matted unkempt hair came driving sheep. The Prophet ﷺ asked him, "Will you sell us (a sheep) or give it as a present?" He said, "I will sell you (a sheep)." The Prophet ﷺbought a sheep and it was slaughtered. He ﷺ ordered that its liver and other abdominal organs be roasted. By Allah, the Prophet ﷺ gave every person of the one-hundred-and-thirty a piece of that; he gave all those of them who were present; and kept the shares of those who were absent. He ﷺthen put its meat in two huge basins and all of them ate to their fill, and even then, more food was left in the two basins which were carried on the camel (or said something like it).
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Commentary :
Allah, Exalted is He, supported His Prophet ﷺ with miracles, and imparted His blessings through him. An example of such a blessing was increasing small quantities of food to suffice large groups of people, by the blessing of the Prophet ﷺ.
In this hadeeth, ‘Abd Al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) narrated that there were one-hundred and thirty people accompanying the Prophet ﷺ,who asked them whether anyone of them had food. There was a man who had about a Saa‘ of wheat which was mixed with water. A tall pagan with long matted unkempt hair pagan came driving sheep. The Prophet ﷺ asked him, "Will you sell us (a sheep) or give it as a present?" He said, "I will sell you (a sheep)." The Prophet ﷺ bought a sheep and it was slaughtered and cooked. He ﷺ ordered that its liver and other abdominal organs be roasted. ‘Abd Al-Rahmaan (may Allah be pleased with him) swore by Allah, Exalted is He, that the Prophet ﷺ gave every person of the one-hundred-and-thirty a piece of that liver; he gave all those of them who were present; and kept the shares of those who were absent! He ﷺordered the meat to be put in two huge wooden basins and all of them ate to their fill, and even then, more food was left in the two basins which were carried on the camel, and this was a miracle performed by the Prophet ﷺ.
It is deduced from the hadeeth that it is allowable to buy from non-Muslims and accept their gifts.
It is also inferred therefrom that Muslims are urged to share their food whenever necessary.
It is also deduced that a person may swear to confirm his statement, even if he is truthful.
It is also inferred therefrom that it is allowable to buy things from an unknown person until one comes to know of that which entails caution or makes it incumbent to refrain from engaging in business transactions with him, such as usurpation, theft, or their like.
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2620

Asmaa’ bint Aboo Bakr (may Allah be pleased with her) narrated:
My mother came to me during the lifetime of Allah's Messengerﷺ and she was a pagan. I said to Allah's Messenger (seeking his verdict), "My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?" The Prophet ﷺ said, “Yes, keep good relation with her.”
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Commentary : Upholding ties of kinship and dutifulness towards parents are among the good manners preached by Islam and instilled in the hearts of Muslims. The enjoined dutifulness and upholding of kinship ties are not exclusive to Muslims, and are also required for non-Muslim relations, especially close relatives such as the parents, siblings, etc.
In this hadeeth, Asmaa’ bint Abee Bakr (may Allah be pleased with her) stated that her mother, Qutaylah bint Al-‘Uzzaa, who was a pagan,came to her during the lifetime of Allah's Messenger ﷺ. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “My mother who was a polytheist came to me when he (the Prophet) ﷺ entered into treaty with Quraysh,” meaning in the period between Al-Hudaybiyah Peace Treaty and the conquest of Makkah. Asmaa’ (may Allah be pleased with her) was then married to Al-Zubayr ibn Al-‘Awwaam (may Allah be pleased with him). She (may Allah be pleased with her) sent to Allah's Messenger (seeking his verdict) and told him that her mother wanted to maintain good relations with her and win her heart, since she offered her gifts and aspired to receive a reward or something else from her, but that her mother was not inclined to Islam. She (may Allah be pleased with her) asked the Prophet ﷺ as to whether she should keep good relations with her, despite the fact that she held onto disbelief. The Prophet ﷺ said, “Yes, keep good relations with her,” meaning uphold ties of kinship with her despite her disbelief.
It is deduced from the hadeeth that it is allowable for a Muslim person to uphold ties of kinship with his non-Muslim relatives.
The hadeeth underlines the merits of Asmaa’ bint Aboo Bakr (may Allah be pleased with them), who keenly sought the Prophet’sﷺ verdict beforehand, and mindfully asked about the relevant religious ruling before acting..

2622

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit."
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Commentary :
Taking back gifts is a reprehensible act and awful behavior that contradicts chivalry, and does not conform with a good moral character or sound human nature. Therefore, the Prophet ﷺ warned against it and likened such a deed to the ugliest and most heinous act to alienate Muslims from it.
In this hadeeth, the Prophet ﷺ stated that it is unbecoming of Muslims to approve of or do such an act; he ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit.” In this hadeeth, he ﷺ likened the gift-giver who takes back his gift to a dog that swallows its vomit. The statement underlines that the believers should not do such a reprehensible act, in which we resemble animals. This simile is rarely used in the Laws of Islam texts, which indicates the gravity and heinousness of such act. The Prophet ﷺ likened it to vomit rather than any other impurity to reflect how disgusting and repugnant that is; it is quite revolting for a person to swallow his vomit, and one should detest and find it equally revolting to take back his gifts.
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2624

‘Abdullah ibn ‘Ubaydullaah ibn Abee Maleekah narrated that the tribe of Suhayb, the freed slave of Ibn Jud‘aan, laid claim to two houses and a room that they claimed that the Prophet ﷺ had given to Suhayb. Marwaan said: "Who will testify as witness on your behalf?" They said: "Ibn ‘Umar (may Allah be pleased with him).” So, they called him, and he corroborated their claim that the Prophet ﷺ gave Suhayb two houses and a room. Marwaan based his judgment on Ibn ‘Umar's testimony.".

Commentary :
The settlement of people’s disputes is a great role and Islam has strictly regulated the judiciary process and sternly warns against the gravity of passing judgments and rulings without knowledge or acting on one’s sinful desires. Hence, a ruler is enjoined to be substantive (and firm) when settling disputes and adjudicating allegations.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Abdullah ibn ‘Ubaydullaah ibn Abee Maleekah narrated regarding the tribe of Suhayb ibn Sinaan Al-Roomee (may Allah be pleased with him), the freed slave of ‘Abdullah ibn Jud‘aan who had bought and freed him. The tribe of Suhayb (may Allah be pleased with him) laid claim to two houses and a room that they claimed that the Prophet ﷺ had given to Suhayb (may Allah be pleased with him). A house referred to a roofed building and it translates into Bayt in Arabic because it the place where one spends the night (as denoted by the Arabic term); a room is one section of a house. The tribe of Suhayb referred to his children and descendants: Hamzah, Sa‘d, Saalih, Sayfee, ‘Abbaad, ‘Uthmaan, Habeeb, and Muhammad. They claimed these two houses and room and argued that the Prophet ﷺ had given them to their father (may Allah be pleased with him), and that they had inherited them from him. Marwaan ibn Al-Hakam, the governor of Al-Madeenah appointed by Mu‘aawiyah (may Allah be pleased with him), requested that they should provide substantial proofs to support their claim. He said, "Who will testify as witness on your behalf?" It is possible that two of them referred the dispute to the governor and the rest of them gave their consent to it. Marwaan addressed the two claimants, as suggested by the wording of the Arabic text, and they said: "Ibn ‘Umar (may Allah be pleased with him).” Marwaan called for Ibn ‘Umar (may Allah be pleased with him) to testify, and he corroborated their claim that the Prophet ﷺ had given Suhayb (may Allah be pleased with him) the two houses and a room. The wording of the Arabic text indicates that Ibn ‘Umar (may Allah be pleased with him) took an oath affirming their claim. Thereupon, Marwaan based his judgment on Ibn ‘Umar's testimony, and gave them the two houses and room. It was also said that he passed his judgment and verdict based on Ibn ‘Umar’s testimony and their oath.
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2625

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺgave a verdict that a lifelong gift belongs to the one to whom it was given.
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Commentary :
Islam urged interdependence, solidarity, and cooperation between people. The enjoined interdependence and solidarity take many forms, such as Zakaah, charity, and gifts, one of which is lifelong gifts.
In this hadeeth, Jaabir (may Allah be pleased with him) narrated that the Prophet ﷺ gave a verdict that a lifelong gift belongs to the one to whom it was given. An example of a lifelong gift is when someone says to another, “My house is now yours as long as I should live,” or “You may reside in my house until I die.” This gift is binding as per the laws of Islam and it is impermissible for the gift-giver to take it back and annul the gift. This is the case when the gift-giver offers the recipient the gift without stipulating any conditions that it should be returned to him after a specified period of time. For example, a person might say, ‘I gift you my house as long as you should live,” or “throughout your life,” or any similar wording indicating the same meaning. Such wordings are indicative of lifelong gifts. The gifted property becomes the property of the beneficiary or receiver and his or her heirs afterward, according to the verdict of the Prophet ﷺ. In the same vein, the Prophet ﷺ said: “If anyone gives a life-tenancy it goes to the one to whom it is given, both during his lifetime and after his death, and to his descendants (heirs).” [Muslim].
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2626

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "The ‘Umraee (i.e., lifelong gift) is permissible." ‘Ataa’ said, "Jaabir (may Allah be pleased with him) narrated the same to me on the authority of the Prophet ﷺ.”
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Commentary :
Islam has urged interdependence, solidarity, and cooperation between people. The enjoined interdependence and solidarity take many forms, such as Zakaah, charity, and gifts, one of which is lifelong gifts.
This hadeeth highlights the permissibility of lifelong gifts. An example of such gifts is when someone says to another, “My house is now yours as long as I should live,” or “You may reside in my house until I die.” This gift is binding as per the laws of Islam, and it is impermissible for the gift-giver to take it back and annul the gift. This is the case when the gift-giver offers the recipient the gift without stipulating any conditions that it should be returned to him after a specified period of time. For example, a person might say, ‘I gift you my house as long as you should live,” or “throughout your life,” or any similar wording indicating the same meaning. Such wordings are indicative of lifelong gifts. The gifted property becomes the property of the beneficiary or receipt and his or her heirs afterward, according to the verdict of the Prophet ﷺ. In the same vein, the Prophet ﷺ said: “If anyone gives a life-tenancy it goes to the one to whom it is given, both during his lifetime and after his death, and to his descendants (heirs).” [Muslim].

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2628

Ayman narrated:
I went to ‘Aa’ishah (may Allah be pleased with her) and she was wearing a coarse dress costing five Dirhams. ‘Aa’ishah (may Allah be pleased with her) said, "Look up and see my slave-girl who refuses to wear it in the house though during the lifetime of Allah's MessengerﷺI had a similar dress which no woman desiring to appear elegant (before her husband) failed to borrow from me."
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Commentary : The Companions (may Allah be pleased with him) devoted their good deeds exclusively to Allah, Exalted is He, aspiring to His rewards only rather than worldly gains. Thus, Allah, Exalted is He, caused them to be the means to perfect the divine light of guidance bestowed upon humanity through the Prophet ﷺ, and rewarded them by conferring upon them abundant wealth and blessings.
In this hadeeth, Ayman Al-Habashee Al-Makhzoomee narrated that he went to ‘Aa’ishah (may Allah be pleased with her) while she was wearing a coarse dress costing five Dirhams. The Arabic word used in the hadeeth is Qitr, which referred to a reddish coarse cotton dress from Yemen. It was also said that Qitr meant a dress made of a coarse fabric or cotton in particular. Another saying was that the name Qitr was derived from a village in Bahrain called Qatar. The point is that such a dress was coarse, and its price was about five Dirhams (of silver). ‘Aa’ishah (may Allah be pleased with her) disapprovingly said, “Look up and see my slave-girl who refuses to wear it in the house,” meaning that she looked down on such an inexpensive dress in the house. She (may Allah be pleased with her) then described the changed conditions in comparison to her past life conditions during the lifetime of the Prophet ﷺ. She added that during the lifetime of Allah's Messenger ﷺ she had a similar dress that the women of Al-Madeenah admired so much that no woman desiring to appear elegant (before her husband in their wedding) failed to borrow from her, since people were less fortunate and had smaller properties, and therefore perceived such inexpensive dress as elegant and expensive at that time.
This underlines the changed life conditions and the riches acquired by Muslims after the conquests. Women used to borrow such a coarse dress to beautify themselves for their husbands in weddings, but ‘Aa’ishah’s slave-girl refused to wear such a dress in the house!
It is deduced from the hadeeth that it is allowable to lend and borrow clothes, and the same goes for other precious jewelry and jewels for a bride and others.
It is also inferred therefrom that a woman may wear elegant dresses inside her home and what some servants may wear.
It also highlights the humbleness of ‘Aa’ishah (may Allah be pleased with her) and the fact that she renounced worldly pleasures at times when she (may Allah be pleased with her) was given wealth.
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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

‘Alee (may Allah be pleased with him) narrated: The Prophet ﷺ gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my womenfolk.” .

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit." .

Jaabir (may Allah be pleased with him) narrated: The Prophet ﷺgave a verdict that a lifelong gift belongs to the one to whom it was given. .

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "The ‘Umraee (i.e., lifelong gift) is permissible." ‘Ataa’ said, "Jaabir (may Allah be pleased with him) narrated the same to me on the authority of the Prophet ﷺ.” .