It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do you see this qiblah of mine here? By Allah, your khushu‘ [proper focus and humility] and your bowing are not hidden from me, for indeed I see you behind my back.”.

Commentary : Khushu‘ (proper focus and humility) forms the essence of prayer; by means of khushu‘ the worshipper will be calm and unhurried in his prayer, and will turn more wholeheartedly to Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) taught the Muslims the etiquette of prayer and what is most important when praying, so that their prayer might be perfected.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) asked his companions: “Do you see this qiblah of mine here?” This is a question objecting to what they might think when he is facing towards the qiblah. In other words: do you think that I do not see what you do, because my qiblah is in this direction, and the one who faces towards something turns his back towards what is behind him. Then the Prophet (blessings and peace of Allah be upon him) explained that what he could see was not limited to one direction; he swore by Allah that he could see who was focusing properly in his prayer, and who was not, behind him. His intention in saying that was to urge them to focus properly, with humility, and bow properly in the prayer. What his words “for indeed I see you behind my back” meant was that Allah (may He be exalted) had created in him the ability to see those who were standing behind him. This is something that was unique to him, and he was able to see them in a real sense, which was something extraordinary. He was also granted other extraordinary abilities apart from this, and that is not contrary to rational thinking or to any religious text; rather there are religious texts that confirm that, and we must believe in it.
It may be that the Prophet (blessings and peace of Allah be upon him) saw them through what was revealed to him about their actions and how they performed the prayer, because seeing may mean knowing and believing.
What he meant when he said that was: Focus properly in the prayer, with humility, and do the essential parts thereof properly, as if I am watching you and directing you to do it correctly, for I see your actions in prayer behind me when I am standing and leading you in prayer and you are behind me, just as I see you when I am looking at you in front of me.
This hadith is one of the proofs of the prophethood of the Prophet (blessings and peace of Allah be upon him)..

419

It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him) led us in prayer, then he ascended the minbar and said regarding the prayer and bowing: “Indeed I can see you behind me as I see you [now].”.

Commentary : Khushu‘ (proper focus and humility) form the essence of prayer; by means of khushu‘ the worshipper will be calm and unhurried in his prayer, and will turn more wholeheartedly to Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) taught the Muslims the etiquette of prayer and what is most important when praying, so that their prayer might be perfected.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) led them in prayer, then he ascended the minbar and spoke regarding the prayer and bowing, meaning that he exhorted them with regard to the prayer and bowing. He singled out bowing for mention, even though it is included in the prayer, because he wanted to pay extra attention to it, either because it is the greatest of the essential parts of the prayer, based on the fact that if a latecomer to a congregational prayer catches up with bowing, he has caught up with that entire rak‘ah, or because he knew that they were falling short in bowing, so he mentioned it in order to highlight their shortcomings in it. Then he said: “Indeed I can see you behind me as I see you [now].” This was one of his miracles and unique characteristics, and one of the proofs of his prophethood. What is meant is that Allah (may He be exalted) had created in him the ability to know what was happening behind him, and his seeing meant knowing in a true sense what was happening, by extraordinary means. The Prophet (blessings and peace of Allah be upon him) was granted many extraordinary feats and events in addition to this, and nothing in that is contrary to rational thinking or religious texts, rather the religious texts speak of such miracles and extraordinary events, so we must believe in them.
It may be that the Prophet (blessings and peace of Allah be upon him) saw them through what was revealed to him about their actions and how they performed the prayer, because seeing may mean knowing and believing.
What he meant when he said that was: Focus properly in the prayer, with humility, and bow and do the essential parts thereof properly, as if I am watching you and directing you to do it correctly, for I see your actions in prayer behind me when I am standing and leading you in prayer and you are behind me, just as I see you when I am looking at you in front of me.
This hadith urges us to offer the prayer in the manner enjoined by Allah (may He be glorified and exalted).
It is also one of the proofs of the prophethood of the Prophet (blessings and peace of Allah be upon him)..

420

It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) held a race between horses that had been made lean, starting from al-Hafya’ and ending at Thaniyyat al-Wada‘, and another race between horses that had not been made lean, starting from Thaniyyat al-Wada‘ and ending at the mosque of Banu Zurayq. ‘Abdullah ibn ‘Umar was one of those who took part in these races..

Commentary : The Prophet (blessings and peace of Allah be upon him) prescribed for his companions (may Allah be pleased with them) that by means of which they could attain some pleasures of this world and would also have a good impact on their faith and their hereafter. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) held a race between horses that had been made lean, which means that they were fed until they grew fat and strong, then their feed was reduced, giving them just enough to survive, and they were put in an enclosed space and covered with blankets until they became hot and sweated. Then when the sweat dried, their flesh would be reduced and they would be able to run fast. The course of the race began at al-Hafya’, which is a place near Madinah, to the west of Mount Uhud, and ended at Thaniyyat al-Wada‘; a thaniyyah is a path through the mountains, and it was called Thaniyyat al-Wada‘ [lit. the mountain pass of farewell] because when someone departed from Madinah, his family would take him to that mountain pass, then they would bid farewell to him in that place, and go back home. Between Thaniyyat al-Wada‘ and al-Hafya’ there is a distance of five miles or more (approximately 8 km). He also held a race between heavy horses that had not been made lean, from Thaniyyat al-Wada‘ to the mosque of Banu Zurayq, who were a tribe of the Ansar. The mosque was named after them by way of describing which mosque it was, not that they owned it. Between Thaniyyat al-Wada‘ and the mosque of Banu Zurayq there was a distance of one kilometre. ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was one of those who took part in these horse races.
This hadith indicates that it is valid to attribute a mosque to the one who built it or the one who prays in it, and to name it after him, and that it is valid to attribute righteous deeds to their doers.
It indicates that it is permissible to make horses lean and to train them to run, preparing them to make the word of Allah (may He be exalted) supreme and to support His religion.
It indicates that it is permissible to make animals go hungry for a good purpose, not by way of cruelty.
It indicates that it is essential to state the distance and the length of the course in horse races..

421

It was narrated that Anas ibn Malik (may Allah be pleased with him) said: Some wealth from al-Bahrain was brought to the Prophet (blessings and peace of Allah be upon him) and he said: “Display it in the mosque.” It was the largest amount of wealth ever brought to the Messenger of Allah (blessings and peace of Allah be upon him). The Messenger of Allah (blessings and peace of Allah be upon him) came out to pray, and he did not pay any attention to it. When he had finished the prayer, he sat by it, and he did not see anyone but he gave him something. Then al-‘Abbas came to him and said: O Messenger of Allah, give me something, for I paid ransom for myself and for ‘Aqil. The Messenger of Allah (blessings and peace of Allah be upon him) said to him: “Take.” So he scooped up some wealth into his garment, then he tried to lift it, but he could not. He said: O Messenger of Allah, tell someone to lift it up for me. He said: “No.” He said: Then lift it up onto me yourself. He said: “No.” So he reduced it, then he tried to lift it up, and he said: O Messenger of Allah, tell someone to lift it up onto me. He said: “No.” He said: Then lift it up onto me yourself. He said: “No.” Then he reduced it some more, then he lifted it up onto his back, and left. The Messenger of Allah (blessings and peace of Allah be upon him) kept watching him until he disappeared from our view, because he was astonished at how much he wanted to have of it. And the Messenger of Allah (blessings and peace of Allah be upon him) did not leave until there was not even a single dirham left of it..

Commentary : The Prophet (blessings and peace of Allah be upon him) warned his ummah against accumulating worldly gains, and said that those who acquire a great deal of wealth in this world will be those among the people who have the least share of reward on the Day of Resurrection, except those who pay what is due on wealth [i.e., zakah and charity]. The Prophet (blessings and peace of Allah be upon him) was the least interested of people in worldly gains.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the wealth of al-Bahrain – meaning the land tax [kharaj] that was imposed on the Magians of Hajar, which was a region in the land of al-Bahrain – was brought by Abu ‘Ubaydah ibn al-Jarrah (may Allah be pleased with him); it had been sent by al-‘Ala’ ibn al-Hadrami from al-Bahrain. The total amount was eighty thousand dirhams. The name al-Bahrain in ancient times referred to the region that now includes [the island of] Bahrain, al-Ahsa’ and al-Qatif, in the eastern part of the Kingdom of Saudi Arabia.
The Prophet (blessings and peace of Allah be upon him) instructed his companions to display that wealth in the mosque; this wealth was the largest amount that had been brought to the Prophet (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) came out to pray without paying any attention to it or looking at it, in order to show his companions (may Allah be pleased with them) that wealth was not something to be concerned about, and it should not distract one from prayer and faith. When he had finished his prayer, he sat, and he did not see anyone but he gave him some of that wealth. Then al-‘Abbas ibn ‘Abdul Muttalib (may Allah be pleased with him), the paternal uncle of the Prophet (blessings and peace of Allah be upon him), came to him and said: Give me something, for I ransomed myself and ‘Aqil – meaning that he had paid the ransom for himself and for ‘Aqil ibn Abi Talib when they were taken prisoner on the day of Badr. It was said that he paid a ransom of eighty uqiyahs of gold, or that he paid one thousand dinars. What he meant was that the Messenger of Allah (blessings and peace of Allah be upon him) should compensate him for the wealth that he had lost.
The Prophet (blessings and peace of Allah be upon him) said: “Take.” So al-‘Abbas (may Allah be pleased with him) scooped up a great deal with his hands, and placed it in his garment. Then he tried to lift it up, but he was not able to do so. So he told the Prophet (blessings and peace of Allah be upon him) to instruct one of those present to lift it up onto him so that he could carry it. But the Prophet (blessings and peace of Allah be upon him) refused to instruct anyone to do that. So al-‘Abbas (may Allah be pleased with him) told the Prophet (blessings and peace of Allah be upon him) to lift it up onto him himself, but the Prophet (blessings and peace of Allah be upon him) refused to do that. Al-‘Abbas (may Allah be pleased with him) threw some of it aside, so that he would be able to carry it, then he tried to lift it but he was not able to do so. He told the Prophet (blessings and peace of Allah be upon him) to instruct someone to lift it up onto him, but he refused, and he also refused to lift it onto him himself. So al-‘Abbas (may Allah be pleased with him) put back some more of it, then he lifted it onto his back – the Arabic word translated here as back refers to the part of the back between the shoulders – then he left. The Messenger of Allah (blessings and peace of Allah be upon him) kept watching him until he went away and disappeared from view. The Prophet (blessings and peace of Allah be upon him) was astonished at how keen al-‘Abbas was to acquire wealth. The only reason he did not instruct anyone to lift the wealth onto al-‘Abbas’s back was – and Allah knows best –that he wanted to deter this eagerness to take too much wealth that al-‘Abbas demonstrated, and so that he would not take more than he needed of worldly gains, and would limit himself to what was sufficient for him, as he himself used to do.
The Messenger of Allah (blessings and peace of Allah be upon him) did not get up and leave until he had shared out all the wealth, and not a single dirham of it was left. This was his usual habit.
This hadith indicates that the wealth of al-fay’ [booty seized without fighting] may be given to both rich and poor.
It highlights how the Prophet (blessings and peace of Allah be upon him) looked down on worldly gains and glamour, no matter how great they were.
It indicates that one may be astonished at the eagerness of someone who is keen to acquire wealth and to acquire a great deal of it.
It indicates that it is permissible to share out fay’ in the mosque, and to put it in the mosque..

422

It was narrated from Ishaq ibn ‘Abdillah ibn Abi Talhah that he heard Anas say: I found the Prophet (blessings and peace of Allah be upon him) in the mosque, and some people were with him. I stood there and he said to me: “Did Abu Talhah send you?” I said: Yes. He said: “[Is he inviting me] to eat?” I said: Yes. He said to those who were with him: “Let’s go!” He set out, and I set out ahead of them..

Commentary : This text is an abridgement of a lengthy hadith the authenticity of which is agreed upon. During the battle of al-Khandaq, the Prophet (blessings and peace of Allah be upon him) and his companions (may Allah be pleased with them) suffered greatly from hunger and exhaustion, to the extent that that showed in the voice of the Prophet (blessings and peace of Allah be upon him), as it sounded weak. Abu Talhah (may Allah be pleased with him) sensed hunger in the voice of the Messenger of Allah (blessings and peace of Allah be upon him). He told his wife Umm Sulaym (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) was hungry, and asked her whether she had any food. She brought out some baked loaves of barley flour, then she brought out a scarf and put the bread together and wrapped it in the scarf. Anas ibn Malik (may Allah be pleased with him) – whose mother was Umm Sulaym – said: Then she tucked it under my arm, to hide it, and sent me to the Messenger of Allah (blessings and peace of Allah be upon him). Umm Sulaym (may Allah be pleased with her) did what she did because there was so little bread and food. The apparent meaning of that report indicates that she sent the food to the Prophet (blessings and peace of Allah be upon him). In other reports in al-Sahihayn, it says that she prepared food, and Abu Talhah (may Allah be pleased with him) sent Anas (may Allah be pleased with him) to the Prophet (blessings and peace of Allah be upon him) to invite him to come and eat some of that food. Perhaps this version is in harmony with the text, and perhaps the story of offering food to the Prophet (blessings and peace of Allah be upon him) happened on two separate occasions.
Anas (may Allah be pleased with him) went to the Messenger of Allah (blessings and peace of Allah be upon him), and found him sitting in the mosque with his companions. He stood waiting for the Messenger of Allah (blessings and peace of Allah be upon him) to be alone, so that he could give him the bread, because it was not enough for his companions. When the Prophet (blessings and peace of Allah be upon him) saw him standing there, he said to him: “Did Abu Talhah send you?” Anas replied: Yes. The Messenger of Allah (blessings and peace of Allah be upon him) said: “[Is he inviting me] to eat?” Anas said: Yes. This was one of his miracles and a sign of his prophethood, that he told Anas why he had come before Anas even spoke. Abu Talhah’s full name was Zayd ibn Sahl al-Ansari, one of the leaders who had been present at the pledge of al-‘Aqabah; he was the husband of the mother of Anas (may Allah be pleased with them all).
The Prophet (blessings and peace of Allah be upon him) brought his companions to the house of Abu Talhah (may Allah be pleased with him) to eat with him, because they were very hungry and exhausted. This is an example of the Prophet’s etiquette and kind treatment of his companions, as he did not keep that invitation to himself; rather the Prophet (blessings and peace of Allah be upon him) brought them to eat with Abu Talhah even though his food was little, because he knew that it would be sufficient for all of them, by virtue of his barakah and what Allah (may He be exalted) had granted uniquely to him of honour and virtue. This was another sign of his prophethood.
The Prophet (blessings and peace of Allah be upon him) set out, along with his companions, and Anas was walking quickly ahead of them, to bring this news to Abu Talhah. So he came to him and told him, and Abu Talhah told his wife Umm Sulaym about the news, and that they did not have enough food for the companions of the Prophet (blessings and peace of Allah be upon him). Umm Sulaym referred the matter to Allah, which is indicative of her strong faith and religious commitment. Abu Talhah went out to welcome the Messenger of Allah (blessings and peace of Allah be upon him), then they came in to where Umm Sulaym was. The Prophet (blessings and peace of Allah be upon him) said: “O Umm Sulaym, bring me what you have”, asking her to bring to him what she had of bread. When she brought it, the Messenger of Allah (blessings and peace of Allah be upon him) instructed that it be broken into pieces, then Umm Sulaym squeezed a round leather vessel of ghee and honey over the bread, like a condiment. Then the Messenger of Allah (blessings and peace of Allah be upon him) said whatever he wanted to say concerning it, and he offered supplication that the food be blessed. Then the Prophet (blessings and peace of Allah be upon him) said to Abu Talhah: “Give permission to ten men to come in.” That was because the place was not big enough to hold all the people. Permission was given to them, and they came and ate until they were full, then they left. Then the Prophet (blessings and peace of Allah be upon him) said: “Give permission to another ten to come in.” And it carried on like that until all the people – of whom there were seventy or eighty men – had eaten their fill, by the blessing of the supplication of the Prophet (blessings and peace of Allah be upon him).
In this hadith, we see that if someone is invited to a meal and knows that the host will not mind if he brings someone else with him, and that the food will be sufficient, then there is nothing wrong with him bringing that other person with him. .

428

It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him) came to Madinah and halted in A‘la al-Madinah, among a tribe called Banu ‘Amr ibn ‘Awf. The Prophet (blessings and peace of Allah be upon him) stayed among them for fourteen days, then he sent for Banul Najjar, who came armed with their swords. It is as if I can see the Prophet (blessings and peace of Allah be upon him) on his mount, with Abu Bakr riding behind him, and Banul Najjar all around him, until he dismounted in the courtyard of Abu Ayyub. He liked to pray wherever he was when the time for prayer came, and he would pray in sheepfolds. He issued instructions that the mosque be built, and he sent for a group of Banul Najjar and said: “O Banul Najjar, name your price for this garden of yours.” They said: No, by Allah, we will not ask for any price for it, except [reward] from Allah. Anas said: There was in [that garden] what I am going to tell you: there were some graves of the polytheists, and a ruin, and some palm trees. The Prophet (blessings and peace of Allah be upon him) issued orders that the graves be dug up, the ruin be levelled, and the palm trees cut down; [the trunks of the palm trees] were lined up to make a wall in the direction of the qiblah of the mosque, and they made its other two supporting walls of stone. They brought stones whilst reciting rajaz verse, and the Prophet (blessings and peace of Allah be upon him) was with them and was saying: “O Allah, there is no good except the good of the hereafter; have mercy on the Ansar and the Muhajirin.”.

Commentary : The migration from Makkah to Madinah took place by the command of Allah to His Prophet (blessings and peace of Allah be upon him). That was the beginning of a new stage in the da‘wah (call) and the spread of Islam.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that when the Prophet (blessings and peace of Allah be upon him) migrated to Madinah, he halted and stayed in A‘la al-Madinah, which is an area also known as al-‘Awali and al-‘Aliyah. This refers to Quba’ and its environs. Quba’ was the land of Banu ‘Amr ibn ‘Awf. It was also said that everything on the side of Madinah in the direction of Najd, of villages and populated areas as far as Tihamah, is called al-‘Aliyah, and everything other than that is called al-Safilah.
The Prophet (blessings and peace of Allah be upon him) stayed with them for fourteen days, then he sent for his maternal uncles, Banul Najjar. They came with their swords on their shoulders, as was their custom when they went to meet one of their prominent figures; or it may be that they came in this manner because they feared that the Jews might harm the Prophet (blessings and peace of Allah be upon him), and this was a display of their support for the Prophet (blessings and peace of Allah be upon him). The Prophet’s intention was to move from al-‘Awali to the centre of Madinah and find a place to settle there. So he rode his she-camel, and Abu Bakr (may Allah be pleased with him) rode behind him, which is indicative of the honourable and unique status of Abu Bakr (may Allah be pleased with him), which none of the other companions shared with him. The men of Banul Najjar, their bravest fighters and nobles, surrounded him, and the Prophet (blessings and peace of Allah be upon him) rode until he dismounted and unloaded his luggage in the courtyard of Abu Ayyub al-Ansari (may Allah be pleased with him), who was one of Banul Najjar. The Prophet (blessings and peace of Allah be upon him) liked to pray wherever he was when the time for prayer came, to show that the entire earth had been made a place of prostration and a means of purification for him. He would pray in sheepfolds, which are enclosures to which the sheep go to sleep, rest and spend the night. This was a concession granted by the Prophet (blessings and peace of Allah be upon him), allowing people to pray in the places where sheep gathered, because sheep are peaceful animals that do not harm anyone, and there is blessing in them because they are so peaceful and gentle, and do not move very much, in addition to other benefits. The Prophet (blessings and peace of Allah be upon him) wanted to build the mosque on the site of a garden belonging to some of Banul Najjar, so he sent word to them and said to them: Name your price for your garden; tell me how much you want for it, so that I can buy it from you. But they swore by Allah that they would seek the reward for that with Allah (may He be glorified and exalted), and they did not want any money for it. In this place there were some old graves of the polytheists, a ruin and some palm trees, so the Prophet (blessings and peace of Allah be upon him) issued orders that the graves of the polytheists be dug up, and the bones and remains be removed to another place. The ruin, in which there were holes, stones, cracks and the like, was to be leveled. It was said that what was meant by levelling the ruin is that the ruined building that is to be demolished will result in piles of rubble on the ground, so there is a need to remove that rubble, then make the ground level. And he issued orders that the palm trees be cut down, then the trunks of the felled trees were lined up to form a wall in the direction of the qiblah of the mosque. They made two other supporting walls of stone; the word translated here as supporting wall refers to anything that supports a structure around it. It is as if they put stones around the wall made of palm trunks. As they worked, they were reciting lines of rajaz verse, like chanting; rajaz is a type of rhythmic speech, like poetry. They did that to energize themselves and make the work go more smoothly. The Prophet (blessings and peace of Allah be upon him) was reciting lines of rajaz verse with them, and saying: “O Allah, there is no good except the good of the hereafter”, meaning that true goodness is the bliss of the hereafter, because it is eternal, and everything else is temporary; “have mercy on the Ansar and the Muhajirin” – this was a supplication for forgiveness for them. The Ansar were [the tribes of] al-Aws and al-Khazraj who supported him against his enemies, and the Muhajirin were those who migrated from Makkah to Madinah.
There was an issue regarding how to understand the report that the Prophet (blessings and peace of Allah be upon him) recited lines of rajaz verse when Allah (may He be exalted) says: {And We did not give Prophet Muhammad, knowledge of poetry} [Ya-Sin 36:69]. The response to that is that what was not possible for him was to compose poetry of his own; it does not refer to him reciting poetry composed by others. It was not something that he did deliberately, and it was never proven that he composed poetry of his own.
This hadith indicates that it is permissible to recite poetry and rajaz verse when working and when on a military campaign, and to use that as a means to energize people and make the work go more smoothly.
It indicates that the one who owns something has more right to name its price.
It indicates that if a graveyard is dug up and the bones of the dead are removed, then it is no longer regarded as a graveyard, and it is permissible to pray there.
It indicates that one should not pray in graveyards, even if they are the graveyards of the polytheists, because that is barring a means that may lead to taking graves as places of worship, because with the passage of time people will forget what the situation was, and there is the fear that it may lead to fitnah and going astray.
It indicates that the graves of the polytheists have no sanctity, and that it is permissible to exhume their bones and remove them from that place, in order to make use of the land, if there is a need for that.
It indicates that it is permissible to cut down palm trees and other trees, if that serves the public interest. .

430

It was narrated that Nafi‘ said: I saw Ibn ‘Umar praying facing towards his camel, and he said: I saw the Prophet (blessings and peace of Allah be upon him) doing that..

Commentary : The qiblah is the direction faced during prayer, in which a person turns to Allah. The Prophet (blessings and peace of Allah be upon him) instructed the worshipper to have a sutrah (screen) so that no one will pass in front of him and interrupt his prayer, especially in open spaces. However, in the case of congregational prayer, if the imam has a sutrah for himself, then he is the sutrah for those who are praying behind him.
In this hadith, Nafi‘, the freed slave of ‘Abdullah ibn ‘Umar, narrates that he saw Ibn ‘Umar (may Allah be pleased with him) praying, using his camel – the Arabic word refers to a camel used for travelling – as a screen whilst he was praying, so that no one would walk in front of him, between him and the qiblah. Then ‘Abdullah ibn ‘Umar (may Allah be pleased with him) stated – and it is as if he was asked about what he had done – that he had seen the Prophet (blessings and peace of Allah be upon him) praying whilst facing towards his camel, making it like a screen whilst he prayed, and that he was following the example of the Prophet (blessings and peace of Allah be upon him). This is different from the issue of praying in camel pens, concerning which it was narrated that that is prohibited – as it was narrated by al-Tirmidhi, al-Nasa’i, Ibn Majah and others that the Prophet (blessings and peace of Allah be upon him) said: “… and do not pray in camel pens.” Rather the Prophet (blessings and peace of Allah be upon him) prayed in the direction of the camel, not in the place where it was kept. It cannot be said that if a camel kneels in a place, that place then becomes a pen for it, or a place that is known to be for camels; rather pens are the places that are already prepared and equipped for camels to stay there overnight, and it is known to the people and to the camels themselves that these places are for them, so they naturally go to that place at the end of the day, without any trouble..

432

It was narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) said: “Offer some of your prayers in your houses, and do not make them like graves.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to teach his ummah good things, and he would instruct them to do what would be beneficial to them.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) instructed the Muslims to offer some of the supererogatory and sunnah prayers – such as Duha, qiyam al-layl, tahajjud and so on – in their houses. His aim was to encourage people to offer supererogatory prayers at home. It is narrated in al-Sahihayn from Zayd ibn Thabit (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The best prayer is the prayer that a man offers in his house, except for the prescribed prayers.” That is because this is furthest removed from showing off, and is a precaution against anything that could make the prayers null and void; it brings blessing (barakah) and mercy to the house, attracts angels to the house and drives devils away; thus these houses will be revived with the blessing of the prayer and what it involves of remembering Allah and calling upon Him. Then houses will not be made like graves, as if the people in them are dead and residing in graves. It was said that it may be that what is meant is: do not make your houses places that are only for sleeping, in which you do not pray, for sleep is the brother of death..

437

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “May Allah destroy the Jews! They took the graves of their prophets as places of worship.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was very concerned about warning his ummah against falling into shirk, as happened to the nations who came before us, who took the graves of their prophets as places of worship.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) said: “May Allah destroy the Jews!” This is a supplication against them, praying that Allah kill them and oppose them. It was said that it is an expression that refers to their being cast far away from mercy, because they took the graves of their prophets as places of worship. They did that either by way of prostrating to them and venerating them; or by taking them as a direction towards which they faced when praying, and turning to it in worship; or because they built places of worship over the graves.
The Prophet (blessings and peace of Allah be upon him) only singled out the Jews for mention here because they were the first people to establish this idea and were the first to take the graves of their prophets as places of worship, so their wrongdoing is worse than that of others, and thus they are more extreme in that regard.
This is a stern warning and prohibition, and teaches the ummah to avoid taking graves as places of worship, because that is a means that may lead to believing in them and worshipping them..

438

It was narrated that Jabir ibn ‘Abdillah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I have been given five things that were not given to any of the prophets before me: I have been supported with fear for a distance of one month; the earth has been made a place of prostration and a means of purification for me, so wherever any man of my ummah is when the time comes to pray, let him pray; war booty has been made permissible for me; each prophet before me was sent exclusively to his own people, whereas I have been sent to all of mankind; and I have been granted intercession..

Commentary : Allah (may He be glorified and exalted) granted certain blessings exclusively to the Prophet (blessings and peace of Allah be upon him) which He did not grant exclusively to any of the prophets before him.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells of these characteristics which were never given in combination to any of the prophets except to him (blessings and peace of Allah be upon him). The first is that he was supported with fear for the distance of a month, so fear would be cast in the hearts of his enemies when there was a distance of a month’s journey between him and them, as Allah (may He be exalted) says: {We will cast terror into the hearts of those who disbelieve for what they have associated with Allah} [Al ‘Imran 3:151]. And Allah said concerning the Battle of Badr: {[Remember] when your Lord inspired to the angels, “I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved”} [al-Anfal 8:12].
The second was that the earth was made a place of prostration and a means of purification for him. This is one of the things that were granted exclusively to this ummah. So wherever a man is when the time for prayer comes, he may pray in the place where he is when the time for prayer comes. If he cannot find water, then he may do tayammum with clean earth, or whatever comes under the same ruling as it, then pray, for prayer is not only to be done in the mosques that are built for that purpose, as was the case with previous nations; rather the Muslims may pray wherever they are on earth when the time for prayer comes. This is not contradicted by the fact that prayer is not allowed in certain places on earth, for reasons specific to those places, such as the prohibition on praying in camel pens, graveyards and bathrooms.
Mentioning that tayammum is one of the unique blessings that were granted to the Prophet (blessings and peace of Allah be upon him) gives the impression that purification with water was not something unique to him that was not granted to other prophets. Rather what is unique to him is tayammum, which was granted to him so as to make things easier when water is not available, or when it is not possible to use it.
The third thing is that war booty was made permissible for him; this refers to what the Muslims capture during their wars with the disbelievers, and everything captured by force from the disbelievers. This was not permitted to the prophets who came before him, as it is narrated in al-Sahihayn from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “One of the prophets went on a campaign and collected booty, then a fire came to consume it…”
The fourth thing is that he was sent to all of mankind, for he was the last of the prophets. Hence his message was made universal, to reach all of mankind. The prophets before him were sent exclusively to their own people. Muslim narrated from Abu Hurayrah in a marfu‘ hadith: “I have been sent to all people; the prophets end with me.”
The fifth thing is that he was granted intercession, so he will intercede for the people on the Day of Resurrection at the beginning of the reckoning, which will be the general intercession or the greater intercession, and there are other things that will be exclusive to him on the Day of Resurrection.
The intercession that is unique to the Prophet (blessings and peace of Allah be upon him) among the other prophets is not the intercession to bring forth the sinners from the Fire, for other prophets and the believers will also have a share of that intercession, as is mentioned in mutawatir texts. Rather the intercession that is unique to him, to the exclusion of the other prophets, is of four types: (i) he will intercede for all people, asking for judgement to be passed among them; (ii) he will intercede for the people of Paradise to be admitted to Paradise; (iii) he will intercede for those who committed major sins among the people of Hell, and it was said that this is something that is granted uniquely to him; (iv) he will intercede for large numbers of his ummah, for he has saved and stored up his intercession for the Day of Resurrection. There are sahih reports which clearly state that this intercession is what is referred to in this hadith, such as the hadith which was narrated by Ahmad from ‘Amr ibn Shu‘ayb, from his father, from his grandfather ‘Abdullah ibn ‘Amr (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “Tonight I was granted five things that were not granted to anyone before me… The fifth of which is that it was said to me: Ask, for every prophet [before you] asked. But I have delayed my asking until the Day of Resurrection, and it will be for you and for everyone who testifies that there is no god worthy of worship except Allah.”
Some of the scholars mentioned a fifth type of intercession that is unique to the Prophet (blessings and peace of Allah be upon him), which is his intercession for the punishment to be reduced for some of the polytheists, such as his intercession for his uncle Abu Talib. This was granted exclusively to our Prophet (blessings and peace of Allah be upon him). And some scholars include a sixth kind of intercession that is unique to the Prophet (blessings and peace of Allah be upon him), namely his intercession for seventy thousand to enter Paradise without being brought to account.
The one who reflects upon the texts and reports will realize that the characteristics that were granted exclusively to him, to the exclusion of other prophets, are not limited to five. On some occasions he mentioned six, or five, or four, or three, according to what needed to be mentioned.
This hadith highlights the status of the Prophet (blessings and peace of Allah be upon him) before Allah (may He be glorified and exalted.
It also highlights the fact that some of the prophets are superior to others, by the blessing of Allah (may He be exalted)..

439

It was narrated from ‘A’ishah that Walidah was a black slave woman belonging to a tribe of the Arabs. They manumitted her, but she remained with them. She said: One of the girls of the tribe went out wearing an adorned red leather scarf. She took it off – or she dropped it – and a kite [a type of bird] flew over and thought that it was meat, so it snatched it up. They looked for it, but they did not find it, so they accused me of taking it. They started to examine her, to the extent that they even examined her private parts. She said: By Allah, I was standing with them when the kite flew by and dropped it, and it fell in their midst. I said: This is what you are accusing me of, and you claimed [that I took it], but I am innocent of that; here it is. Then she came to the Messenger of Allah (blessings and peace of Allah be upon him) and became Muslim. ‘A’ishah said: She had a tent – or a small room with a little roof – in the mosque. She used to come to me and talk to me, and she never sat with me but she said: The day of the scarf was one of the wonders of our Lord… But it saved me from the land of disbelief. ‘A’ishah said: I said to her: What is the matter with you? Every time you sit with me, you say this. And then she told me the whole story..

Commentary : Our Lord (may He be glorified and exalted) is most merciful to His slaves, especially the weak and oppressed among them; He supports them against those who wrong them and causes the truth to be manifest sooner or later.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that there was a black slave woman who belonged to one of the Arab tribes. They manumitted her and freed her from slavery, but she remained with them. This former slave woman told the story of how a girl from that tribe went out wearing a red scarf made of leather, that was adorned with strings of pearls; this was something that women wore to adorn themselves. It was also said that it was woven from strips of leather adorned with pearls, and a woman would tie it between her shoulder and waist. The girl dropped the scarf, and a kite – which is a well-known, harmful type of bird; it is permissible to kill this bird both outside and inside the Haram zone – flew by. The kite snatched up the scarf, thinking that it was meat. They looked for this scarf, searching for it and asking about it, but they did not find it, so they accused that former slave woman of stealing it. They came and examined her, to the extent that they even examined her ‘awrah, but Allah (may He be glorified) made known the innocence of this former slave woman. Whilst that was happening, and she was standing with them, the kite flew over them and dropped the scarf from its beak; when it realized that it was not meat, it dropped it in their midst. The former slave woman said to them: This is what you are accusing me of, and you claimed that I stole it, but I am innocent of that. Then this former slave woman came to the Prophet (blessings and peace of Allah be upon him) and became Muslim. ‘A’ishah (may Allah be pleased with her) said: This former slave woman had a tent or a small and narrow room in the mosque. She used to come to ‘A’ishah (may Allah be pleased with her and talk to her, and she never sat with her but she said this line of poetry: “The day of the scarf was one of the wonders of our Lord” meaning that it was a strange and unique incident; “But it saved me from the land of disbelief.” What this line of poetry means is that the trial that she went through when she was accused of stealing and mistreated was the reason why she became Muslim and migrated. The scarf was one reason why she was saved; the day of the scarf was a wonder, because what happened on that day, of the kite snatching up the scarf and her being accused of taking it, was one of the wonders of the age. It was one of the blessings that Allah bestowed upon her, as it became a turning point in her life, taking her from wretchedness to bliss, and it was a cause of her becoming Muslim and being saved, and migrating from the land of disbelief to the land of faith, as the proverb says: “Something harmful may turn out to be beneficial.” When ‘A’ishah asked her about the reason why she used to say those words, she told her this story. What appears to be the case is that this woman only became Muslim after the story of the scarf took place.
This hadith tells us that Allah (may He be exalted) may relieve the distress of the distressed by extraordinary means, even if they are disbelievers, and that Allah’s justice extends to both believers and disbelievers, righteous people and evildoers.
It indicates that it is permissible for the one who does not have a home or a place to sleep at night – whether man or woman – to spend the night in the mosque, so long as there is no risk of fitnah.
It also highlights the virtue of migrating from the land of disbelief, and that the Sunnah is to leave a land in which one is subject to trials and tribulations..

440

It was narrated that Nafi‘ said: ‘Abdullah ibn ‘Umar told me that when he was young and unmarried, and had no family, he used to sleep in the Mosque of the Prophet (blessings and peace of Allah be upon him)..

Commentary : The mosque is regarded as a sacred place and is held in high esteem by the Muslims. The Prophet (blessings and peace of Allah be upon him) taught us what is and is not permissible in the mosque.
In this hadith, Nafi‘, the freed slave of Ibn ‘Umar, tells us that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) told him that when he was a young, unmarried man who had no wife – and even though the fact that he had no wife is understood from the word unmarried, it is added here for emphasis – he used to sleep in the Mosque of the Prophet (blessings and peace of Allah be upon him). It was said that he used to spend the night there because he did not have a house of his own, or it may be that he used to spend the night in the mosque so that he could be near to the Prophet (blessings and peace of Allah be upon him) and learn from him, and so that he could pray in the mosque whenever he wanted to. It is proven that the ‘Uranis [people from the tribe of ‘Uraynah] used to sleep in the mosque. It is proven in al-Sahihayn that ‘Ali (may Allah be pleased with him) slept in the mosque, as did Safwan ibn Umayyah, and the woman who had been accused of stealing a scarf also slept in the mosque; and it is proven that numerous others among the Sahabah also did that. It was narrated that Thumamah ibn Uthal used to sleep in the mosque before he became Muslim. All of that happened at the time of the Messenger of Allah (blessings and peace of Allah be upon him), which indicates that it is permissible to spend the night and to sleep in the mosque, especially for the poor and those who have no home.
This is a call to mosques to be refuges for the poor, especially now, as they are sturdily constructed and are suitable to offer such refuge..

441

It was narrated that Sahl ibn Sa‘d said: The Messenger of Allah (blessings and peace of Allah be upon him) came to the house of Fatimah and did not find ‘Ali there. He said: Where is your cousin? She said: We had an argument and we got angry with one another, so he went out and did not take his siesta here. The Messenger of Allah (blessings and peace of Allah be upon him) said to someone: “Go and find out where he is.” That person came back and said: O Messenger of Allah, he is sleeping in the mosque. The Messenger of Allah (blessings and peace of Allah be upon him) came [to the mosque and found him] laying on his side; his rida’ had slipped on one side, and he had dust on him, so the Messenger of Allah (blessings and peace of Allah be upon him) began to wipe the dust from him, saying: “Get up, Abu Turab; get up, Abu Turab.”.

Commentary : The mosque is regarded as a sacred place and is held in high esteem by the Muslims. The Prophet (blessings and peace of Allah be upon him) taught us what is and is not permissible in the mosque.
In this hadith, Sahl ibn Sa‘d (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) came to the house of his daughter Fatimah (may Allah be pleased with her) one day, to check on his daughter and see how she was getting on with her husband. He did not find ‘Ali in the house, and that was at a time when the men would usually be at home. So he asked her: Where is your cousin? He did not say, Where is your husband, or your father’s cousin, so as to soften her heart by reminding her of the ties of kinship between them. She told him that something had happened between them, and they had had an argument that led to both of them becoming angry, so he had left, because he wanted to put a stop to the argument, and because going out and keeping away would allow the flames of anger to die down. Hence he did not spend the time of the siesta with her at home. The siesta is a nap that is taken at midday or in the afternoon. The Prophet (blessings and peace of Allah be upon him) instructed one of his companions to look for ‘Ali and find out where he was, and he found him in the mosque. So the Messenger of Allah (blessings and peace of Allah be upon him) came and found ‘Ali asleep, laying on his side in the mosque. His garment had fallen from his side, and dust had gotten onto him. The Messenger of Allah (blessings and peace of Allah be upon him) began to wipe the dust from him with his hand, saying: Get up, Abu Turab; get up, Abu Turab.
Abu Turab (lit. Father of Dust) was a kunyah that the Prophet (blessings and peace of Allah be upon him) gave to ‘Ali (may Allah be pleased with him) because he was sleeping on the dust and it had gotten onto his clothes and body. By doing that, he showed kindness to him and calmed his anger; it comforted him whilst carrying an implicit and gentle rebuke, because the Prophet (blessings and peace of Allah be upon him) did not rebuke ‘Ali for being angry with his wife; rather he said to him, “Get up,” implying that he should get up and go back to his wife. This is indicative of the Prophet’s good attitude and how gentle he was with people.
This hadith indicates that a father may enter his daughter’s house without the permission of her husband, if he knows that her husband approves of that.
It indicates that one may joke with one who is angry, and call him by a kunyah other than his own, if that will not upset him or make him angry; rather it will comfort him.
It indicates that it is permissible to give someone a kunyah that is not based on his child’s name.
It highlights the great virtue of ‘Ali ibn Abi Talib (may Allah be pleased with him).
It indicates that it is permissible to sleep in the mosque at any time..

442

It was narrated that Abu Hurayrah said: I saw seventy of ashab al-suffah, not one of whom was wearing a rida’; each of them had either an izar or a kisa’ which they tied around their necks; some of them would reach mid-calf, and some would reach the ankles, and the wearer would gather it in his hand, so that his ‘awrah would not be seen..

Commentary : When the Muslims first migrated to Madinah, there were some among the Sahabah who were poor and did not possess any worldly goods, for they had left behind their wealth and their homes, and had fled for the sake of Allah and His Messenger to Madinah. The Prophet (blessings and peace of Allah be upon him) gave them shelter in his mosque, and he fed them from what came to him of the provision of Allah and what was given to him as gifts by the wealthy Muslims (may Allah be pleased with them).
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that he saw seventy of ahl al-suffah – who were the poor Muslims among the companions of the Messenger of Allah (blessings and peace of Allah be upon him) who had no houses in which to live, and they sought shelter in the suffah, which was a canopy at the back of the Prophet’s Mosque. He narrates that he saw them, and there was not one man among them who was wearing a rida’, which is a garment that covers the upper part of the body only. Rather each of them was wearing either an izar only, which is a garment that covers the lower half of the body, or a kisa’ only, which is a single garment. They tied their kisa’s on their necks, and some of these kisa’s would reach mid-calf, because they were short and would not reach any longer than that. Others of them reach the ankles, below the calves. One of them would gather his garment in his hand, so that his ‘awrah would not be seen. In some reports it says that they used to hold the garment together when praying, for no one among them had two garments, and he pray in it whilst taking precautions so that his ‘awrah would not become uncovered.
This hadith highlights the patience of the early Sahabah in bearing hardships and poverty out of love for Allah and His Messenger, and preferring Islam to disbelief..

443

It was narrated that Jabir ibn ‘Abdullah said: I came to the Prophet (blessings and peace of Allah be upon him) when he was in the mosque – Mis‘ar [one of the narrators] said: I think he said: at mid-morning – and he told me: Pray two rak‘ahs. He owed me something, and he paid it back, giving me more than he owed..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the most compassionate of people towards his companions; he would check on them and help them in their religious and worldly affairs.
There is a story behind this text. The Prophet (blessings and peace of Allah be upon him) bought a camel from Jabir ibn ‘Abdillah on the way back from the conquest of Makkah, on the basis that he would give him its price when they returned to Madinah. It was also said that he bought it from him on the way back from Tabuk, or that that happened when the Prophet (blessings and peace of Allah be upon him) was returning from the campaign of Dhat al-Riqa‘.
When Jabir (may Allah be pleased with him) came to Madinah, he went to the Prophet (blessings and peace of Allah be upon him) in his mosque, to greet him. That happened at the time of mid-morning. The Prophet (blessings and peace of Allah be upon him) welcomed him warmly and told him to pray two rak‘ahs to “greet the mosque” (tahiyyat al-masjid). Then he paid him what he owed him, which was the price of the camel that he had bought on credit, and he gave him more than he owed him. According to Ibn Majah, Jabir (may Allah be pleased with him) said: He kept giving me more, dinar after dinar, and every time he gave me another dinar, he said, “And may Allah forgive you,” until the number reached twenty dinars. When I came to Madinah, I took my camel by the head and brought it to the Prophet (blessings and peace of Allah be upon him), and he said: “O Bilal, give him twenty dinars from the war booty.” Then he said: “Go and get your camel, and take it back to your family.” This was by way of honouring Jabir and showing generosity to him, because his father ‘Abdullah ibn Haram (may Allah be pleased with him) had died in the Battle of Uhud, leaving Jabir with sisters to take care of. So the Prophet (blessings and peace of Allah be upon him) wanted to help him to take care of them. Hence he bought the camel from him, so as to avoid embarrassing him, and so that that would be a reason to give him something and show him kindness, without embarrassing him, as is clearly explained in other versions of this hadith. The reports differ concerning the price and the additional amount that the Prophet (blessings and peace of Allah be upon him) gave him.
This hadith indicates that part of paying off debts properly is to repay what is owed with something of better quality or greater quantity, so that the debtor gives the lender more than he took from him. This comes under the heading of dignity and decency.
It highlights the kindness and generosity of the Prophet (blessings and peace of Allah be upon him) to his companions.
It also indicates that the one who enters the mosque should pray two rak‘ahs as a greeting to the mosque (tahiyyat al-masjid)..

1471

Ibn ‘Umar reported that he divorced his wife during her menstruation in the Prophet's lifetime. So, ‘Umar ibn al-Khattāb asked the Messenger of Allah (may Allah's peace and blessings be upon him) about that and the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Order him to take her back and keep her until she attains purity, then menstruates, then attains purity. Then, if he wishes he may keep her, and if he wishes he may divorce her before having intercourse with her. This is the ‘Iddah (waiting period) that Allah Almighty has ordered for the divorce of women." [Another version reads]: That he divorced his wife during her menstruation, once. So, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded him to take her back and keep her until she attains purity, then menstruates again, while still being with him, then to give her time until she attains purity from her menstruation. After that, if he wanted to divorce her, he could do so when she becomes pure before having sexual intercourse with her, as this is the ‘iddah that Allah commanded for the divorce of women. [Another version reads]: On being asked about this, ‘Abdullah said to someone: "If you divorced your wife once or twice, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded me to do this. However, if you have divorced her thrice, she became forbidden to you until she is married to another man, and you have disobeyed Allah regarding what He commanded you in divorcing your wife.".

Commentary : The legislated divorce is that one divorces his wife one time while being pure (of her menses) without having sexual intercourse with her during this period of purity. It is called Talāq Sunni (Sunnah-compliant divorce). As for the forbidden divorce, it is to divorce one's wife more than once in one utterance, or to divorce her during her menstruation, or during a period of purity in which he had sexual intercourse with her. This is called Talāq Bid‘i (Heretic divorce).
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) narrates that he divorced his wife - her name was Āminah bint Ghifār, and it was said: Āminah bint ‘Ammār, and there are other opinions as well - during her menstruation before attaining purity, and that was in the Prophet's lifetime. His father, ‘Umar ibn al-Khattāb, went to the Messenger of Allah (may Allah's peace and blessings be upon him) and asked him about the ruling on this divorce that occurred during menstruation, whether it is permissible or not, and whether it counts or not. The Messenger of Allah (may Allah's peace and blessings be upon him) commanded him to order his son, ‘Abdullah, to take her back in marriage and keep her with him "until she attains purity" from the menstruation in which he divorced her, "then menstruates" again, "then attains purity" from the second menstruation. After attaining purity from the second menstruation, he could keep her as his wife if he wished or he could divorce her in the second period of purity before having intercourse with her. This state, namely the state of purity, is the time for starting "the ‘Iddah that Allah Almighty has commanded for the divorce," i.e., during which, "women", as Allah Almighty says: {O Prophet, when you [believers] divorce women, divorce them with concern to their waiting period.} [Surat at-Talāq: 1] That is to say, divorce them while receiving their ‘Iddah, i.e., at the time they could start the ‘Iddah, and the period of menstruation is not counted in the ‘Iddah. So, if one divorces during this time, his divorce does not occur in the state commanded by Allah, which is starting and entering the ‘Iddah, when the divorce occurs during the period of her purity not during the period of her menstruation. This is because, during the purity period, she can keep an accurate count of her ‘Iddah, which is three Qurū’ (menstrual cycles), and "qur’" is purity, and it was said: menstruation.
In another version, Muhammad ibn Rumh - one of the Hadīth narrators - added: Whenever ‘Abdullah ibn ‘Umar was asked about divorcing a woman during menstruation, he would say to the questioner: If you divorced your wife once or twice then take her back, as the Messenger of Allah (may Allah's peace and blessings be upon him) commanded me to do so. However, if you divorced her thrice then this is an irrevocable divorce and you cannot take her back and she becomes forbidden for you "until she is married to another man," and he has sexual intercourse with her and then divorces her. After her ‘Iddah is over, she becomes lawful for you again to marry.
And by doing this, you disobeyed Allah and went against Him "regarding what He commanded you in divorcing your wife" during the purity state in which you had intercourse with her, as Allah Almighty says: {O Prophet, when you [believers] divorce women, divorce them with concern to their waiting period.} [Surat at-Talāq: 1]
This clarifies that the divorce counts, whether it is Sunni or Bid‘i. The fact that the Bid‘i divorce is forbidden does not entail that it does not occur. It only means that whoever does this deliberately is considered sinful, yet the divorce still counts.
In a version of Muslim, Anas ibn Sīrīn said to Ibn ‘Umar (may Allah be pleased with him and his father): "Was that divorce that you gave her when she was menstruating counted as such?" and you considered it one of the three divorces. "‘Abdullah ibn ‘Umar said: Why would I not count it? (It must be counted) even if I failed and acted foolishly," i.e, failed to fulfill an obligation or acted foolishly and did not fulfill it, or failed to take her back and acted foolishly. Would that be an excuse for him, or would his foolishness make it not count, or would his failure invalidate it?! It is a question of disapproval whose answer is supposed to be: Yes, it is counted, and his failure and foolishness do not prevent it from being counted.
The Hadīth indicates the keenness of Islam to restrict the circumference of divorce as much as possible, and if it happens, it does not cause harm to any of the spouses.
It also indicates that the husband alone has the right to Raj‘ah (taking the wife back) without the guardian..

1472

Ibn ‘Abbās reported: The triple divorce during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and that of Abu Bakr and two years of the caliphate of ‘Umar was counted as one. Then ‘Umar ibn al-Khattāb said: "Indeed, people have hastened to a matter regarding which they used to act with deliberation. So, if we would make them count (as three divorces)," and he did that..

Commentary : Allah Almighty has made divorce a kind of respite between the spouses when life between them becomes impossible. In Islam, divorce has certain criteria and results in a number of rights.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him) narrates: During the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and that of Abu Bakr and two years of ‘Umar's caliphate, whoever triply divorced his wife in one session or in one time, would count as a single divorce. An example of this is saying: "You are divorced thrice," or saying: "You are divorced. You are divorced. You are divorced." Then the husband can take his wife back during the period of ‘Iddah (waiting period) without a new contract. If the ‘Iddah is over, he can take her back with a new contract. It is not counted as three divorces that would make his wife unlawful for him until she is married to another man. It is deemed to refer to what was most likely meant, which was the intent of confirmation, not for continuing the count. During the lifetime of ‘Umar (may Allah be pleased with him), people used this form frequently while most likely intending to continue the count not by way of confirmation. Hence, ‘Umar (may Allah be pleased with him) made it count as three divorces. He said: "Indeed, people have hastened to a matter regarding which they used to act with deliberation," i.e., they were entitled to three divorces to give themselves a chance to reconsider their affairs, as it might seem better for them to take their wives back. His saying: "So if we made them count," i.e., He consulted those who were with him from the Companions (may Allah be pleased with them) regarding the one who gave three divorces all at once to make such a divorce an irrevocable triple divorce as he uttered, to deter them from rushing into divorce. Thus, he enforced it on people after consulting the senior Companions and their agreement with him.
This is interpreted from him (may Allah be pleased with him) as a form of Ijtihād and laying down rules that would bring benefit to his subjects within the boundaries of Shariah, without making things too difficult or too easy..

1476

‘Ā’ishah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to seek our permission on the day he had to stay with one of his wives (by turns) after the following verse was revealed: {You [O Prophet] may postpone [the turn of] whoever you wish [of your wives], and you may share your time with whoever of them you wish.} [Surat al-Ahzāb: 51] Mu‘ādhah said to her: What did you use to say to the Messenger of Allah (may Allah's peace and blessings be upon him) when he asked your permission? She said: I used to say: Were it up to me, I would not give anyone preference over myself..

Commentary : The Prophet's wives loved him dearly to the extent that they used to compete to please him and show their love to him.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reports that the Prophet (may Allah's peace and blessings be upon him) used to ask permission from his wife, whose turn was due, to go to another one of his wives. The Messenger of Allah (may Allah's peace and blessings be upon him) had nine wives, and he used to allocate a day for each to stay with her overnight. This act of his seeking permission was after the revelation of the following verse: {You [O Prophet] may postpone [the turn of] whoever you wish [of your wives], and you may share your time with whoever of them you wish, and there is no blame on you if you call back any of those whose turn you have set aside. That is more likely that they will be content and not distressed, and that they will be satisfied with what you give them all. Allah knows what is in your hearts, and Allah is All-Knowing, Most Forbearing.} [Surat al-Ahzāb: 51] This verse means: O Messenger, you have the right to delay the turn of whoever you wish of your wives and not stay overnight with her, and you have the right to share your time with whoever you wish of them and stay overnight with her; and there is no blame on you if you call back any of those whom you have delayed. Giving you the choice and making things flexible for you are more likely to make your wives content and satisfied with what you give them all for knowing that you have not neglected duty and have not withheld a right, and Allah knows what is in your hearts - O men - of inclination to some women apart from others, as Allah is All-Knowing of His slaves' actions and nothing thereof is hidden from Him, and He is Most Forbearing and does not hasten to punish them hoping that they may return to Him in repentance.
The female Tābi‘i Mu‘ādhah al-‘Adawiyyah asked ‘Ā’ishah (may Allah be pleased with her): "What did you use to say to the Messenger of Allah (may Allah's peace and blessings be upon him) when he asked for your permission?" ‘Ā’ishah (may Allah be pleased with her) replied that she used to say to the Prophet (may Allah's peace and blessings be upon him): "Were it up to me," i.e., if this act of seeking permission is in my hands, "I would not give anyone preference over myself," i.e., I would not give my day to another wife. This was due to her love to be close to the Messenger of Allah (may Allah's peace and blessings be upon him) to serve him, enjoy intimacy with him, and benefit from him.
Such a competition between his wives was not for mere pleasure, intimacy, personal desires, and enjoyment, as is the case with some people. Instead, it was a competition for matters related to the Hereafter and for being close to the master of the first and the last, for expecting the descent of mercy and revelation upon him while being with her and so on.
The Hadīth clarifies one of the Prophet's exclusive rights, namely choosing whomever he wished from his wives whenever he wished.
It also points out some of the etiquettes between spouses and teaches them how a man should seek his wives' permission when sharing his time with them and how the woman should show him love and affection..

1478

Jābir ibn ‘Abdullah reported: Abu Bakr (may Allah be pleased with him) came and sought permission to see the Messenger of Allah (may Allah's peace and blessings be upon him). He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came ‘Umar and he sought permission and it was granted to him. He found the Prophet (may Allah's peace and blessings be upon him) sitting sad and silent with his wives around him, and said: He said: I would say something that would make the Prophet (may Allah's peace and blessings be upon him) laugh. So, he said: "O Messenger of Allah, I wish you had seen the daughter of Khārijah when she asked me for extra money, and I got up and slapped her on the neck. The Messenger of Allah (may Allah's peace and blessings be upon him) laughed and said: "They are around me as you see, asking for extra money." So, Abu Bakr got up and slapped ‘Ā’ishah on the neck, and ‘Umar got up and slapped Hafsah on the neck. Both of them did this saying: "Are you asking the Messenger of Allah (may Allah's peace and blessings be upon him) what he does not have?!" They said: "By Allah, we would never ask the Messenger of Allah (may Allah's peace and blessings be upon him) for something that he does not have." Then he retreated from them for a month or for twenty-nine days. Then, the following verse was revealed to him: {O Prophet, tell your wives} until the part that reads {for those who do good among you a great reward.} [Surat al-Azāb: 28-29] He said: So, he started with ‘Ā’ishah, saying: "O ‘Ā’ishah, I want to propound something to you but I wish you not to be hasty concerning it until you consult your parents." She said: "What is that, O Messenger of Allah?" So he recited the verse to her. She said: "Is it concerning you, O Messenger of Allah, that I should consult my parents?! Nay, I choose Allah, His Messenger, and the Final Abode; but I ask you not to tell any of your wives what I have said." He said: "None of them asks me except that I will inform her. Allah did not send me to be harsh, or cause harm, but He sent me to teach and make things easy.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was generous with his wives and provided for them from what Allah granted him. However, he used to spend often on the cause of Allah and on what would benefit people, leaving only a little for himself and his family. This led to some harm felt by his wives; however, Allah Almighty gave them the choice to either endure life patiently or get a divorce and be separated from him kindly.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates: Abu Bakr (may Allah be pleased with him) once came and sought permission to see the Messenger of Allah (may Allah's peace and blessings be upon him) and found people sitting at his door and none among them was granted permission to see the Prophet (may Allah's peace and blessings be upon him). Then, the Prophet (may Allah's peace and blessings be upon him) granted Abu Bakr (may Allah be pleased with him) permission and he entered. Then, ‘Umar (may Allah be pleased with him) came to the Prophet's house and sought permission to enter and he permitted him. On entering, ‘Umar (may Allah be pleased with him) found the Prophet (may Allah's peace and blessings be upon him) sitting with his wives around him and he was intensely sad, so much so that he stopped talking. So, ‘Umar (may Allah be pleased with him) said to himself - and it was said: The speaker was Abu Bakr - (may Allah be pleased with him): "I should say something that would make the Prophet (may Allah's peace and blessings be upon him) laugh." So, he said: "O Messenger of Allah, I wish you had seen," i.e., if you knew that my wife, the daughter of Khārijah, asked and requested from me an extra amount of money, more than the usual or more than needed, so I got up and "slapped her on the neck," i.e., hit her neck with my hand. So, the Prophet (may Allah's peace and blessings be upon him) laughed out of the resemblance between his condition and that of ‘Umar. The Prophet (may Allah's peace and blessings be upon him) said: "They", referring to his wives, are sitting "around me as you see, asking for extra money" and requesting more money than the usual amount. When the Prophet (may Allah's peace and blessings be upon him) said this, Abu Bakr (may Allah be pleased with him) got up and went to ‘Ā’ishah (may Allah be pleased with her) to slap her on the neck by way of discipline. ‘Umar (may Allah be pleased with him) also got up to slap his daughter Hafsah (may Allah be pleased with her) on the neck by way of discipline, and each of them was saying to his daughter: "Are you asking the Messenger of Allah (may Allah's peace and blessings be upon him) for what he does not have?!" It was an expression of rebuke and reprimand for them because of their asking for an extra amount of money while the Prophet (may Allah's peace and blessings be upon him) did not have it. "They said: By Allah, we would never ask the Messenger of Allah (may Allah's peace and blessings be upon him)," after this "something that he does not have." The Prophet (may Allah's peace and blessings be upon him) got angry because of this and he retreated from his wives for thirty or twenty-nine days without entering their houses or approaching them. Then, the following verses were revealed: {O Prophet, tell your wives, “If you seek the life of this world and its embellishments, then come, I will give you provision and release you graciously. But if you seek Allah and His Messenger and the Final Abode, then Allah has prepared for those who do good among you a great reward.”} [Surat al-Ahzāb: 28-29] The two verses mean: O Prophet, tell your wives when they ask you for an increase in sustenance and you have nothing to give them as an extra amount: If you seek the life of this world and its embellishments, then come I will give you provision that is given to the divorced women and release you in a way that involves no harm or damage. However, if you seek Allah's pleasure and the pleasure of His Messenger, and you seek Paradise in the Final Abode, then endure your conditions patiently, as Allah has prepared for those who do good among you, through patience and good treatment, a great reward.
The Prophet (may Allah's peace and blessings be upon him) started with ‘Ā’ishah (may Allah be pleased with her) in giving her the choice. He called her and informed her that he had something to propound to her and that he wished she would not hasten to give him a reply without consulting her parents. Perhaps this was out of fear for her because of her young age which entailed the desire for worldly embellishments and her not choosing the Hereafter. She asked the Prophet (may Allah's peace and blessings be upon him) about that matter and he recited the verse to her, so she hastened to accept being with the Messenger of Allah, and she said: "Is it concerning you," i.e., being separated from you, or staying with you, or regarding your right, "O Messenger of Allah, that I should consult my parents?!" And she told him that she chose Allah, His Messenger, and the Final Abode. She also asked him (may Allah's peace and blessings be upon him) not to tell any of his wives about her reply out of her jealousy and keenness to have the Prophet (may Allah's peace and blessings be upon him) all for herself and enjoy a great deal of his company. In response, he (may Allah's peace and blessings be upon him) said: "None of them asks me except that I will inform her," to help her make her choice. He justified this by saying that Allah did not send him to be harsh, i.e., causing someone to be in a difficult situation and "‘anat", meaning difficulty and sin as well, "or cause harm," i.e., seek others' mistakes. "But He sent me to teach" people goodness and make things easy. Facilitation here lies in the fact that if he informed them, his other wives would follow the example of ‘Ā’ishah (may Allah be pleased with her) and it would be easy for them to choose Allah Almighty, His Messenger (may Allah's peace and blessings be upon him), and the Final Abode.
This Hadīth points out that asking permission is from the Prophet's guidance.
It also indicates that one can discipline one's child, even if he grew up.
It shows the ascetic life of the Prophet (may Allah's peace and blessings be upon him) and his abstention from worldly life.
It also demonstrates how the Companions used to console the Prophet (may Allah's peace and blessings be upon him) in his sadness.
It denotes the merit of Abu Bakr, ‘Umar, and ‘Ā’ishah (may Allah be pleased with them)..

1479

‘Umar ibn al-Khattāb reported: When the Prophet (may Allah's peace and blessings be upon him) secluded himself from his wives, he ('Umar) said: I entered the mosque and found the people pelting the ground with pebbles and saying: The Messenger of Allah (may Allah's peace and blessings be upon him) divorced his wives, and that was before they were commanded with Hijāb. ‘Umar said: I said: I must find this out today. He said: I entered upon ‘Ā’ishah and said: O daughter of Abu Bakr, have you gone to the extent of giving trouble to the Messenger of Allah (may Allah's peace and blessings be upon him)?! She said: O Ibn al-Khattāb, stay out of my affairs and mind your receptacle. He said: So, I entered upon Hafsah bint ‘Umar and said to her: O Hafsah, have you gone to the extent of giving trouble to the Messenger of Allah (may Allah's peace and blessings be upon him)?! By Allah, you know that the Messenger of Allah (may Allah's peace and blessings be upon him) does not love you, and had it not been for me, the Messenger of Allah (may Allah's peace and blessings be upon him) would have divorced you. So, she wept bitterly. I said to her: Where is the Messenger of Allah (may Allah's peace and blessings be upon him)? She said: He is in his cabinet in the attic room. I went there and found Rabāh, the servant of the Messenger of Allah (may Allah's peace and blessings be upon him), sitting on the attic's doorstep with his legs dangling on carved wood, which is a trunk used by the Messenger of Allah (may Allah's peace and blessings be upon him) to ascend and descend. I called out: O Rabāh, seek permission for me from the Messenger of Allah (may Allah's peace and blessings be upon him). Rabāh looked at the room then looked at me and said nothing. Then, I said: O Rabāh, seek permission for me from the Messenger of Allah (may Allah's peace and blessings be upon him). Rabāh looked at the room then looked at me and said nothing. Then, I raised my voice and said: O Rabāh, seek permission for me from the Messenger of Allah (may Allah's peace and blessings be upon him). I think the Messenger of Allah (may Allah's peace and blessings be upon him) thought I had come for Hafsah's sake. By Allah, if the Messenger of Allah (may Allah's peace and blessings be upon him) commands me to strike her neck, I will undoubtedly strike her neck. I raised my voice, and he signaled to me to ascend. I entered upon the Messenger of Allah (may Allah's peace and blessings be upon him) while he was lying on a straw mat. I sat down and he drew up his lower garment over him and he had nothing else on him, and the mat had left marks on his side. I looked around in the cabinet of the Messenger of Allah (may Allah's peace and blessings be upon him) and found only a handful of barley around one Sā‘ and an equal quantity of the leaves of mimosa flava placed in one side of the room, and a semi-tanned leather bag hanging. He said: Tears started falling from my eyes. He said: O Ibn al-Khattāb, what makes you weep? I said: O Prophet of Allah, how could I not weep when this straw mat has left marks on your side and I see nothing in your cabinet except what I have seen, while Caesar and Khosrau are enjoying fruits and rivers, whereas you are the Messenger of Allah (may Allah's peace and blessings be upon him) and His chosen one and this is your cabinet?! He said: O Ibn al-Khattāb, does it not please you that the Hereafter is for us and the worldly life is for them? I said: Yes. He said: When I entered upon him, I saw signs of anger on his face, so I said: O Messenger of Allah, what trouble have the women caused you? If you had divorced them, verily, Allah is with you, His angels, Jibrīl (Gabriel), Mikā’īl (Michael), I, Abu Bakr, and the believers are with you. I rarely spoke - thanks to Allah - any words except that I hoped Allah would confirm the words I uttered, and this verse, Āyat at-Takhyīr (the Verse of Choice), was revealed: {Perhaps, if he were to divorce you all, his Lord would replace you with better wives.} [Surat at-Tahrīm: 5] {But if you insist on conspiring against him, then indeed Allah is his Protector, as well as Gabriel and the righteous believers, and moreover, the angels are his supporters.} [Surat at-Tahrīm: 4] ‘Ā’ishah bint Abi Bakr and Hafsah were cooperating against the rest of the Prophet's wives. I said: O Messenger of Allah, did you divorce them? He said: No. I said: O Messenger of Allah, when I entered the mosque, I found the Muslims pelting the ground with pebbles and saying: The Messenger of Allah (may Allah's peace and blessings be upon him) divorced his wives. Should I go down and tell them that you did not divorce them? He said: Yes, if you wish. I kept talking to him until there were no more signs of anger on his face and until he laughed and his teeth showed, and he had the most charming front teeth of all people. Then, the Prophet (may Allah's peace and blessings be upon him) descended and I descended while catching hold of the trunk, but the Messenger of Allah (may Allah's peace and blessings be upon him) went down as if he was walking on the ground without touching it with his hand. I said: O Messenger of Allah, you remained in your room for twenty-nine days. He said: The month consists of twenty-nine days. I, thus, stood at the door of the mosque and called out at the top of my voice: The Messenger of Allah (may Allah's peace and blessings be upon him) did not divorce his wives, and this verse was revealed: {Whenever they hear any news of security or fear, they spread it. If they referred it to the Messenger or to those in authority among them, those with sound judgment among them could know it.} [Surat an-Nisā’: 83] And it was I who drew correct conclusions and Allah Almighty revealed the Verse of Choice..

Commentary : Perhaps the Prophet's wives caused him trouble like women usually cause their husbands trouble, resulting from jealousy, vexation, and the like.
In this Hadīth, ‘Umar ibn al-Khattāb (may Allah be pleased with him) narrates that when the Prophet (may Allah's peace and blessings be upon him) secluded himself from his wives and swore not to enter upon them, for he was angry with them, ‘Umar (may Allah be pleased with them) entered the Prophet's mosque "and found the people pelting the ground with pebbles," i.e., moving them around and throwing them on the ground, which is something normally done by someone concerned and absorbed in thought. "And saying: The Messenger of Allah (may Allah's peace and blessings be upon him) divorced his wives," i.e. when they saw how the Messenger of Allah (may Allah's peace and blessings be upon him) kept himself away from his wives, they thought that he had divorced them, so they said this. "And that was before they were commanded with Hijāb," i.e., women conceal themselves from men. This remark is questionable; rather, it is a clear mistake since Hijāb was enjoined at the time of the Prophet's marriage to Zaynab bint Jahsh (may Allah be pleased with her) in the fourth or fifth year, and Zaynab (may Allah be pleased with her) was among his wives who were given the choice; and the story of his seclusion from his wives and giving them the choice took place in the ninth year of Hijrah. The best thing said with this regard to: "that it was before they were commanded with Hijāb" is from the words of the narrator who, when seeing that 'Umar (may Allah be pleased with him) said he had entered upon 'Ā’ishah (may Allah be pleased with her), thought that this was before Hijāb, so he affirmed it. This could be responded by saying: Entering does not entail removing Hijāb (screen), for he could enter from the door, and she could still talk to him from behind the screen.
Then, ‘Umar (may Allah be pleased with him) reported that he said to himself: "I must find this out today," i.e., I must find out the truth about this, did the Messenger of Allah (may Allah's peace and blessings be upon him) divorce them or not? So, ‘Umar (may Allah be pleased with him) entered upon ‘Ā’ishah (may Allah be pleased with her), the Prophet's wife and Abu Bakr's daughter, and said to her: "O daughter of Abu Bakr, have you gone to the extent of giving trouble to the Messenger of Allah (may Allah's peace and blessings be upon him)?!" blaming her for daring to infuriate the Messenger of Allah (may Allah's peace and blessings be upon him). ‘Ā’ishah (may Allah be pleased with her) said: "O Ibn al-Khattāb, stay out of my affairs," i.e., you are not entitled to admonish me "and mind your receptacle," i.e., rather, you should admonish the one who matters to you, referring to Hafsah bint ‘Umar (may Allah be pleased with her). "‘Aybah" (receptacle): the container used for keeping clothes and precious belongings. A man's "‘aybah": his family and those close to him. Then, ‘Umar entered upon his daughter Hafsah and said to her what he had said to ‘Ā’ishah (may Allah be pleased with them) and added reprovingly: "By Allah, you know that the Messenger of Allah (may Allah's peace and blessings be upon him) does not love you, and had it not been for me, the Messenger of Allah (may Allah's peace and blessings be upon him) would have divorced you," deterring and frightening her with divorce and the fact that if it had not been for ‘Umar's special status with the Prophet, this would have occurred. Thereupon, Hafsah cried bitterly because of her sadness about being separated from the Messenger of Allah (may Allah's peace and blessings be upon him) and expecting her father to be severely mad at her. Then, ‘Umar asked his daughter (may Allah be pleased with both of them) where the Messenger of Allah (may Allah's peace and blessings be upon him) was. Hafsah (may Allah be pleased with her) said: "He is in his cabinet in the attic room." "Mashrubah" (attic room): is an elevated room for storing food and drink. On entering, 'Umar found Rabāh (may Allah be pleased with him), the Prophet's servant, "sitting on the attic's doorstep," i.e., on the doorsill "with his legs dangling," i.e., stretching and hanging them "on carved wood", which is a trunk that had stairs used by the Messenger of Allah (may Allah's peace and blessings be upon him) to ascend to the room and descend from that place using it as a stair. ‘Umar, then, called out to Rabāh (may Allah be pleased with both of them) to seek permission for him to enter upon the Messenger of Allah (may Allah's peace and blessings be upon him). So, Rabāh looked inside the room, then, looked at ‘Umar and said nothing. This indirectly indicates that the Prophet (may Allah's peace and blessings be upon him) had heard ‘Umar's voice; however, he expressed no approval or disapproval of permitting him. So, ‘Umar (may Allah be pleased with him) again sought permission from the Messenger of Allah (may Allah's peace and blessings be upon him), and Rabāh again looked at the room then looked at ‘Umar and said nothing. On the third time, ‘Umar (may Allah be pleased with him) raised his voice so the Messenger of Allah (may Allah's peace and blessings be upon him) would hear him and he called out: "O Rabāh, seek permission for me from the Messenger of Allah (may Allah's peace and blessings be upon him). I think that the Messenger of Allah (may Allah's peace and blessings be upon him) thought I had come for Hafsah's sake," i.e., to apologize for what she did and defend her. "By Allah, if the Messenger of Allah (may Allah's peace and blessings be upon him) commands me to strike her neck, I will certainly strike her neck." This clarified why he sought permission, namely to console the Messenger of Allah (may Allah's peace and blessings be upon him) and bring him out of his sadness and not for anything related to his daughter Hafsah (may Allah be pleased with her). Rabāh, thus, signaled with his head to ‘Umar (may Allah be pleased with him) after the Prophet (may Allah's peace and blessings be upon him) had permitted him to ascend to him in his attic.
On entering upon the Messenger of Allah (may Allah's peace and blessings be upon him), ‘Umar saw him "lying on a straw mat," i.e., lying on his side on the straw mat. Another version in the two "Sahīh Collections" reads: "And he was on a straw mat with nothing between him and the mat," i.e., he was lying thereon without any bedding. "Hasīr" (straw mat): a mat made of palm leaf stalks or others things. 'Umar (may Allah be pleased with him) sat down, so the Prophet (may Allah's peace and blessings be upon him) drew up his lower garment over his body to cover it more. "Izār" (lower garment): it is the garment used to cover the lower part of the body. The Prophet (may Allah's peace and blessings be upon him) was not wearing anything except this lower garment. "and the mat had left marks on his side," i.e., it left marks on his side as a result of sleeping on it. 'Umar (may Allah be pleased with him) looked around, exploring the room where the Messenger of Allah (may Allah's peace and blessings be upon him) was staying and found nothing but a handful - i.e., a pile - of barley equal to one Sā '. Sā‘: it is four Mudds, and one Mudd is equal to an amount that could fill both hands. He found an equal amount of "the leaves of mimosa flava placed in one side of the room," i.e., in one of its sides and at a distance from the Prophet (may Allah's peace and blessings be upon him). It is said that "Qarazh" (mimosa flava) means: a kind of tree used in tanning leather. "And a semi-tanned leather bag hanging," which is leather that is not yet tanned. All this indirectly indicates the threadbareness of the place where the Prophet (may Allah's peace and blessings be upon him) was staying and the straitened circumstances he was living in.
‘Umar (may Allah be pleased with him) said: "Tears started falling from my eyes," i.e., tears started flowing by way of sympathy for the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) asked him about the reason for his weeping, so ‘Umar (may Allah be pleased with him) replied: "O Prophet of Allah, how could I not weep when this straw mat has left marks on your side and I see nothing in your cabinet except what I see, while Caesar and Khosrau are enjoying fruits and rivers, whereas you are the Messenger of Allah (may Allah's peace and blessings be upon him) and His chosen one and this is your cabinet?!" All this serves as an indirect reference to the bliss that the disbelievers enjoy compared to the conditions of the Prophet (may Allah's peace and blessings be upon him). What ‘Umar (may Allah be pleased with him) meant is that the Messenger of Allah (may Allah's peace and blessings be upon him) and the Muslims are more entitled to this bliss than the disbelievers. Khosrau: it is the title of the Persians' king. Caesar: it is the title of the Romans' king. The Prophet (may Allah's peace and blessings be upon him) said: "O Ibn al-Khattāb, does it not please you that the Hereafter is for us and the worldly life is for them?" In this way, the Prophet (may Allah's peace and blessings be upon him) explained to him the logic of the worldly pleasures and that of the Hereafter, as part of Allah's immutable rule regarding His slaves is to make the disbelievers enjoy the worldly pleasures. In contrast, His believing slaves will enjoy the enjoyments of the Hereafter, taking into consideration the contradiction between these two types of pleasures and the believers' eternal abidance in the bliss of Paradise and, on the contrary, the disbelievers' eternal abidance in Hellfire. ‘Umar (may Allah be pleased with him) said: "Yes" it pleases me, O Messenger of Allah. There were signs of anger on the Prophet's face that ‘Umar noticed the moment he entered, so, ‘Umar said to him: "O Messenger of Allah, what trouble have the women caused you?" He was trying to alleviate the Prophet's sadness and anger. In other words, no trouble will befall you, and you should not care about any of their affairs. "If you had divorced them, verily, Allah is with you, His angels, Jibrīl (Gabriel):" the angel entrusted with the revelation, "Mikā’īl (Michael):" the angel entrusted with the rain and plants, "I, Abu Bakr, and the believers are with you" also with our support and assistance in Da‘wah (call to Allah) and the divine message. ‘Umar (may Allah be pleased with him) reported that he rarely spoke - thanks be to Allah for this - words except that he hoped Allah would confirm the words he uttered, i.e., he was secretly asking Allah to confirm the soundness of his advice to the Messenger of Allah (may Allah's peace and blessings be upon him) with Qur’an. 'Umar (may Allah be pleased with him) was then informed that the Verse of Choice was revealed to confirm his speech with the Messenger of Allah (may Allah's peace and blessings be upon him). It is the verse where the Prophet (may Allah's peace and blessings be upon him) gave his wives the choice either to remain as his wives or to be divorced and released, as Allah Almighty says: {But if you insist on conspiring against him, then indeed Allah is his Protector, as well as Gabriel and the righteous believers, and moreover, the angels are his supporters. Perhaps, if he were to divorce you all, his Lord would replace you with better wives.} [Surat at-Tahrīm: 4-5] It is said: There is no choice in these verses and mentioning it here is a delusion. In Al-Bukhāri's version, it was reported that ‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: "The Prophet's wives backed each other against him out of jealousy, so, I said to them: Perhaps, if he were to divorce you all, his Lord would replace you with better wives; and so this verse was revealed." The sound opinion here is what was proven in the two Sahīh Collections and others, namely that the Verse of Choice is the verse where Allah Almighty says: {O Prophet, tell your wives, “If you seek the life of this world and its embellishments, then come, I will give you provision and release you graciously. But if you seek Allah and His Messenger and the Final Abode, then Allah has prepared for those who do good among you a great reward.”} [Surat al-Ahzāb: 28-29] It is said: There is a missing "and" probably in his saying: "The Verse of Choice", and the correct view is: "This verse and the Verse of Choice were revealed".
He reported that 'Ā’ishah and Hafsah (may Allah be pleased with both of them) used to cooperate against the rest of the Prophet's wives, forming a team together. The cause behind their excessive jealousy was divulging his secret, which made him upset and angry. ‘Umar (may Allah be pleased with him), then, asked the Messenger of Allah (may Allah be pleased with him) if he had divorced his wives, trying to find out the truth about what people were saying in the mosque. The Messenger of Allah (may Allah's peace and blessings be upon him) negated divorcing his wives, and 'Umar (may Allah be pleased with him) informed him of how the people felt sad for the Messenger of Allah (may Allah's peace and blessings be upon him) because of what was circulated about him divorcing his wives. 'Umar (may Allah be pleased with him), then asked for the Prophet's permission to go down to the people, inform them of the correct news, and clarify the truth for them to rejoice. The Prophet (may Allah's peace and blessings be upon him) agreed and said to him: "If you wish," i.e. if you like and want to do so.
‘Umar (may Allah be pleased with him) reported that he kept talking to the Prophet (may Allah's peace and blessings be upon him) until there were no more signs of anger on his face and his teeth showed from laughing. "And he had the most charming front teeth of all people." "Thaghr" (front teeth): the mouth and front teeth. Then, the Prophet (may Allah's peace and blessings be upon him) descended from the attic where he had been staying in seclusion, and ‘Umar (may Allah be pleased with him) descended while catching hold of the trunk and resting on it. The Messenger of Allah (may Allah's peace and blessings be upon him) went down "as if he was walking on the ground without touching it with his hand," i.e., he did not need to rest on the trunk when coming down due to his strength. ‘Umar (may Allah be pleased with him) said: "O Messenger of Allah, you remained in your room for twenty-nine," i.e., there is one day left to complete a month, as the Prophet (may Allah's peace and blessings be upon him) swore not to have intercourse with his wives for a month. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "The month consists of twenty-nine," i.e., this month was twenty-nine days. ‘Umar (may Allah be pleased with him) stood at the door of the mosque and called out at the top of his voice: "The Messenger of Allah (may Allah's peace and blessings be upon him) did not divorce his wives", telling and informing the Prophet's Companions that the Prophet (may Allah's peace and blessings be upon him) did not divorce his wives contrary to what they had been saying, and this verse was revealed: {Whenever they hear any news of security or fear, they spread it. If they referred it to the Messenger or those in authority among them, those with sound judgment could know it.} [Surat an-Nisā’: 83] When the people said that the Prophet (may Allah's peace and blessings be upon him) had divorced his wives based on no information from anyone and without verifying or checking this out, Allah Almighty blamed them because if they had referred this to the Messenger of Allah (may Allah's peace and blessings be upon him), he would have informed them of the truth about it, or they could have referred it to someone who could ask and find out the truth about it from the Messenger of Allah (may Allah's peace and blessings be upon him). ‘Umar (may Allah be pleased with him) said: "And it was I who drew correct conclusions," i.e., verified this matter and checked it out.
"And Allah Almighty revealed the Verse of Choice," as previously mentioned. In the two Sahīh Collections, it was mentioned that ‘Ā’ishah (may Allah be pleased with her) said: He started with me as the first woman. The Prophet (may Allah's peace and blessings be upon him) said: "I will mention something, but you should only hasten if you consult your parents. She said: Indeed, I know my parents would not order me to leave you." Al-Bukhāri's version reads: "Then, he gave all of his wives the choice, and they said the same as what ‘Ā’ishah had said."
In some narrations in the two Sahīh Collections, the following was reported: The Prophet (may Allah's peace and blessings be upon him) kept himself secluded from his wives because of the honey he used to drink in the house of Zaynab bint Jahsh. 'Ā’ishah (may Allah be pleased with her) said: "I agreed with Hafsah that the one upon whom the Prophet (may Allah's peace and blessings be upon him) would enter should say: I can detect the smell of Maghāfīr in you, did you eat Maghāfīr - Maghāfīr: sweet gum that has a foul odor. When he entered upon one of them, she said that to him, and he said: No, but I drank honey in the house of Zaynab bint Jahsh, and I will not drink it again. Thereupon, this verse was revealed: {O Prophet, why do you prohibit [yourself from] what Allah has made lawful to you} to: {You both had better turn to Allah in repentance.} [Surat at-Tahrīm: 1-4] to ‘Ā’ishah and Hafsah, {And [remember] when the Prophet told one of his wives something in secret} [Surat at-Tahrīm: 3], as he said: No, but I drank honey." It is said: The reason is that the Prophet (may Allah's peace and blessings be upon him) had sexual intercourse with his bondmaid Māriyah in the house of Hafsah (may Allah be pleased with her) and Hafsah (may Allah be pleased with her) learned about it. So, the Prophet (may Allah's peace and blessings be upon him) ordered her not to inform ‘Ā’ishah (may Allah be pleased with her). However, Hafsah (may Allah be pleased with her) revealed the Prophet's secret to ‘Ā’ishah (may Allah be pleased with her). It is also said: The reason is the things they did as a whole that enraged the Messenger of Allah (may Allah's peace and blessings be upon him) and not a specific incident.
The Hadīth shows the Prophet's good morals and how he would honor whoever smiled at him by smiling back at him.
It also indicates the manifest merit of ‘Umar (may Allah be pleased with him).
It points out how a man should advise his daughter and fix her manners towards her husband.
It also signifies that putting a lot of pressure on women is something dispraised.
It encourages favoring the Hereafter by performing acts of obedience, avoiding sins, and refraining from being preoccupied with the pursuit of worldly pleasures..

1480

Abu Is-hāq reported: I was with Al-Aswad ibn Yazīd sitting in the grand mosque, and Ash-Sha‘bi was with us, and he narrated the Hadīth of Fātimah bint Qays: The Messenger of Allah (may Allah's peace and blessings be upon him) entitled her to no housing or financial maintenance. Then, Al-Aswad took a handful of pebbles and threw it at him and said: Woe to you! How could you narrate this?! ‘Umar said: We must not abandon the Book of Allah and the Sunnah of our Prophet (may Allah's peace and blessings be upon him) on account of a woman's statement. We do not know whether she memorized or forgot. She is entitled to housing and financial maintenance. Allah Almighty says: {Do not force them out of their houses, nor should they leave unless they commit a clear shameful act.} [Surat at-Talāq: 1].

Commentary : Allah has prescribed divorce after sparing no effort in reconciliation between the spouses. He has clarified its rulings and consequences, and He has made it three incidents of divorce so that each of the spouses would reconsider his stance; otherwise, they should be separated after the third incident of divorce, and the woman becomes unlawful for him after that until she is married to another man.
This Hadīth is related to a story mentioned in the two Sahīh Collections and others about the female Companion Fātimah bint Qays (may Allah be pleased with her) who was triply divorced by her husband. The Prophet (may Allah's peace and blessings be upon him) commanded her to move to the house of Ibn' Umm Maktūm - who was her cousin and was blind - and spend her 'Iddah (waiting period) there. He made her not entitled to financial maintenance for her particular case, as she used to offend her husband's family verbally or because she was in a desolate area and it was feared that someone might assault her; hence, he moved her to the house of Ibn' Umm Maktūm, as he was blind and would not see her. Fātimah bint Qays kept on narrating this Hadīth of hers after the Prophet's death; however, a group of the Companions disapproved of it. The Tābi‘i Abu Is-hāq as-Sabī‘i narrates that he was with Al-Aswad ibn Yazīd an-Nakha‘i - one of the Tābi‘is - in the great mosque, i.e., the grand mosque, which refers to the mosque of Kūfah, while Ash-Sha‘bi - ‘Āmir ibn Sharāhīl one of the Tābi‘is - was narrating the Hadīth of Fātimah bint Qays in this mosque, i.e., giving a legal fatwa based on this Hadīth. In this Hadīth, it is stated that the Messenger of Allah (may Allah's peace and blessings be upon him) did not make Fātimah entitled to housing or financial maintenance after being triply divorced. So, Al-Aswad took a handful of pebbles and threw them at him and said: "Woe to you!", i.e., may Allah afflict you with ruin and destruction. It was a common saying among the Arabs that was not intended as a supplication. "How could you narrate this?!" All this was meant to express Al-Aswad's disapproval of Ash-Sha‘bi's narration of this Hadīth. Then, he informed him that ‘Umar ibn al-Khattāb (may Allah be pleased with him) said: "We must not abandon the Book of Allah and the Sunnah of our Prophet (may Allah's peace and blessings be upon him) on account of a woman's statement," i.e., we do not rely on issuing a Fatwa (legal opinion) like this on the Hadīth of Fātimah, given the importance of such a Fatwa, because she might have memorized it in the wrong way or she might have forgotten. Perhaps what ‘Umar meant by the Prophet's Sunnah was what his rulings indicated of adhering to the Book of Allah not a specific Sunnah in this regard. ‘Umar (may Allah be pleased with him), then, supported his saying that the triply divorced woman is entitled to housing and financial maintenance in her ‘Iddah by the verse in which Allah Almighty says: {O Prophet, when you [believers] divorce women, divorce them with consideration to their waiting period and keep a precise count of the waiting period, and fear Allah, your Lord. Do not force them out of their houses, nor should they leave unless they commit a clear shameful act.} [Surat at-Talāq: 1] In other words: O people, fear Allah your Lord and beware of disobeying Him by transgressing His limit; do not force your divorced wives out of their houses, where you made them live before divorce, until their ‘Iddah is over. "Shameful act" here refers to recalcitrance and bad morals. It is said: It means indecency towards her husband's family. It is also said that it means: Unless they commit adultery.
The Hadīth of Fātimah bint Qays was refuted by a group of the Companions, including ‘Umar, ‘Ā’ishah, and others who knew the Sunnah better than Fātimah bint Qays. Some considered the apparent meaning of the Hadīth and, thus, made the triply divorced woman entitled to spend her 'Iddah wherever she chooses without being obliged to spend the night at her ex-husband's house.
The Hadīth shows how a scholar should be corrected, even in his gatherings of knowledge, if he is mistaken.
It also highlights the Companions' keenness on adhering to the Qur’an and the authentic Sunnah..

1480

‘Ubaydullah ibn ‘Abdullah ibn ‘Utbah reported: Abu ‘Amr ibn Hafs ibn al-Mughīrah set out along with ‘Ali ibn Abi Tālib to Yemen. He sent to his wife, Fātimah bint Qays, one pronouncement of divorce that was still left from her divorce. He commanded Al-Hārith ibn Hishām and ‘Ayyāsh ibn Abi Rabī‘ah to give her alimony. They said to her: By Allah, there is no alimony for you unless you are pregnant. Thereupon, she went to the Prophet (may Allah's peace and blessings be upon him) and informed him of what they had said. He said: There is no alimony for you. She, then, asked his permission to move, and he permitted her. She said: O Messenger of Allah, where? He said: To the house of Ibn ’Umm Maktūm, as he was blind and she could take off her clothes in his presence and he would not see her. When her ‘Iddah (waiting period) was over, the Prophet (may Allah's peace and blessings be upon him) gave her in marriage to Usāmah ibn Zayd. Marwān sent Qabīsah ibn Dhu’ayb to ask her about the Hadīth, and she narrated it to him, whereupon Marwān said: We have not heard this Hadīth except from a woman. We shall adopt a safe path that we have found people upon. On hearing what Marwān said, Fātimah said: The Qur’an is between me and you. Allah Almighty says: {Do not force them out of their houses.} [Surat at-Talāq: 1] She said: This is regarding revocable divorce. What happens after the three? Why do you say there is no alimony for her if she is not pregnant? Then, on what grounds do you restrain her?.

Commentary : Allah has prescribed divorce and clarified its rulings and consequences after sparing no effort in reconciliation between the spouses. He has made it three incidents of divorce so that each of the spouses would reconsider their stance; otherwise, they should be separated after the third incident of divorce, and the woman becomes unlawful for him after that until she is married to another man.
In this Hadīth, the Tābi‘i ‘Ubaydullah ibn ‘Abdullah ibn ‘Utbah reports that the Companion Abu ‘Amr ibn Hafs ibn al-Mughīrah (may Allah be pleased with him) set out on a journey along with ‘Ali ibn Abi Tālib (may Allah be pleased with him) to Yemen when the Prophet (may Allah's peace and blessings be upon him) sent him there. Abu ‘Amr (may Allah be pleased with him) sent to his wife Fātimah bint Qays a pronouncement of divorce while traveling. He had previously divorced her twice and had taken her back, and this was the third incident that made the divorce irrevocable. Abu ‘Amr (may Allah be pleased with him) commanded Al-Hārith ibn Hishām and ‘Ayyāsh ibn Abi Rabī‘ah (may Allah be pleased with both of them) to give her alimony. Another version narrated by Muslim reads: "He sent his deputy to her with barley, " but Fātimah declined it because she found it inadequate and did not accept it. They said to her: "By Allah, there is no alimony for you" because you are irrevocably divorced, and alimony is not for someone in your case "unless you are pregnant". In the version of An-Nasā’i: "So, she sent to Al-Hārith and 'Ayyāsh asking them for the alimony that was appointed for her by her husband, and they said: By Allah, no alimony is due on us for her unless she is pregnant, and she is not entitled to live in our house except with our permission." Thereupon, Fātimah went to the Prophet (may Allah's peace and blessings be upon him) and informed him of what they had said, namely that she was not entitled to alimony unless she was pregnant. The Messenger of Allah (may Allah's peace and blessings be upon him) approved of what they had said and said to her: "There is no alimony for you." She then sought the Prophet's permission to move from her house, where she was divorced, as she was afraid for herself. The Messenger of Allah (may Allah's peace and blessings be upon him) permitted her to move to the house of her cousin Ibn' Umm Maktūm as he was blind and would not see her when taking off her clothes. His permission for her to go out is justified by the fact that he permitted her to move for an excuse, namely her indecency towards her husband's relatives or her fear that she might be assaulted, as mentioned in the narrations. However, if there is no need, then it is impermissible for her to go out or move, and it is forbidden to move her. Allah Almighty says: {Do not force them out of their houses, nor should they leave unless they commit a clear shameful act.} [Surat at-Talāq: 1] "Shameful act" here refers to recalcitrance and bad morals. It is said: It means indecency towards her husband's family. It is also said that it means: Unless they commit adultery.
When her 'Iddah was over, the Prophet (may Allah's peace and blessings be upon him) gave her in marriage to Usāmah ibn Zayd (may Allah be pleased with him and his father) for knowing that he was religious, virtuous, had good morals and noble traits.
At that time, Marwān ibn al-Hakam was the ruler of Madīnah. He sent Qabīsah ibn Dhu’ayb to Fātimah (may Allah be pleased with her) to ask about this Hadīth, and she narrated it to him. The reason why Marwān asked her was mentioned in the version of An-Nasā’i: "'Abdullah ibn' Amr ibn' Uthmān, being a young man in the emirate of Marwān, divorced the daughter of Sa‘īd ibn Zayd and her mother was Bint Qays al-Battah. So, her maternal aunt, Fātimah bint Qays, sent to her commanding her to move from the house of 'Abdullah ibn' Amr. When Marwān heard about that, he sent to the daughter of Sa‘īd, commanding her to return to her house and asking her why she moved from her house before completing her 'Iddah." She informed him of the Hadīth of Fātimah, thereupon, Marwān was sent to Fātimah to verify this Hadīth. After hearing her Hadīth, Marwān said: "We have not heard this Hadīth except from a woman," by way of disapproval, and before Marwān, ‘Umar ibn al-Khattāb and ‘Ā’ishah (may Allah be pleased with both of them) expressed their disapproval of Fātimah's Hadīth. Marwān said: "We shall adopt a safe path that we found people upon," i.e., what is reliable, strong, and authentic and what people held fast upon and adhered to and acted upon. In other words, we shall adopt the opinion that a woman must not leave her house except after her ‘Iddah is over and that there is no alimony for her. On hearing what Marwān said and how he prevented the irrevocably divorced woman from leaving her house under all circumstances, Fātimah (may Allah be pleased with her) said: The Qur’an is between me and you, Allah Almighty says: {Do not force them out of their houses.} [Surat at-Talāq: 1] Taking this as supporting evidence, she said: This prohibition, which is understood from the first part of the verse, addresses the husband who can take back his wife, i.e., the housing is for the divorced woman whose divorce is revocable, which accords with what Allah Almighty says: {Then when they have approached the end of their waiting period, either retain them honorably or part with them honorably.} [Surat at-Talāq: 2] She said: So, what happens after the three incidents of divorce? How do you prevent her from going out, then, you say: There is no alimony for her unless she is pregnant? Then, on what grounds do you restrain her? She said this as an objection to Marwān, who made the irrevocably divorced woman entitled to housing and prevented her from going out without giving her financial maintenance. To sum up, her objection was: If you do not make the alimony obligatory, how could you prevent her from going out if the alimony is the recompense of being restrained?!.

1481

‘Ā’ishah reported: It is no good for Fātimah to mention this. He said: She was referring to her statement: No housing or financial maintenance..

Commentary : Allah has prescribed divorce for spouses who choose separation after exerting their utmost in reconciliation between them. He has made it three incidents of divorce so that each of the two spouses would reconsider their stance. Otherwise, they would be separated after the third incident of divorce, and she becomes unlawful for him after this until she gets married to another man. Islam has also regulated the rights and duties between spouses after divorce.
In this Hadīth, Muhammad ibn al-Qāsim narrates that when the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) was informed of what Fātimah bint Qays had said, namely that her husband had divorced her thrice and the Messenger of Allah (may Allah's peace and blessings be upon him) did not make her entitled to housing or financial maintenance during her ‘Iddah (waiting period), she said disapprovingly: "It is no good for Fātimah" bint Qays "to mention" and narrate "this" Hadīth to people because it contradicts the explicit texts of the Book of Allah Almighty and the Sunnah of His Messenger (may Allah's peace and blessings be upon him).
A group of the Companions, including ‘Umar, ‘Ā’ishah and others, rejected the Hadīth of Fātimah bint Qays because it contradicts, in their opinion, the verse in which Allah Almighty says: {O Prophet, when you [believers] divorce women, divorce them with concern to their waiting period and keep an accurate count of the waiting period, and fear Allah, your Lord. Do not force them out of their houses, nor should they leave unless they commit a clear shameful act. Such are the limits ordained by Allah.} [Surat at-Talāq: 1] It is said: The Prophet (may Allah's peace and blessings be upon him) commanded her to leave her house and spend her 'Iddah in the house of Ibn' Umm Maktūm and did not make her entitled to financial maintenance only because of her special case, as she used to verbally offend her husband's family, or because she was in a desolate place and it was feared that her husband or anyone else might assault her. 'Ā’ishah (may Allah be pleased with her) censured her narration..

1482

Fātimah bint Qays reported that she said: "O Messenger of Allah, my husband divorced me thrice, and I am afraid that my house will be broken into." So, he commanded her, and she moved (to another house)..

Commentary : Allah has prescribed divorce for spouses who choose separation after exerting their utmost in attempting reconciliation between them. He has made it three divorces; so that each of the two spouses would reconsider their stance. Otherwise, they would be separated after the third divorce, and she becomes unlawful for him after this until she gets married to another man. Islam has also regulated the rights and duties between spouses after divorce. Allah Almighty has commanded the divorced woman - whether the divorce is revocable or irrevocable - to spend the ‘Iddah (waiting period) in her house. Allah Almighty says: {O Prophet, when you [believers] divorce women, divorce them with concern to their waiting period and keep an accurate count of the waiting period, and fear Allah, your Lord. Do not force them out of their houses, nor should they leave unless they commit a clear shameful act. Such are the limits ordained by Allah.} [Surat at-Talāq: 1]
In this Hadīth, Fātimah bint Qays (may Allah be pleased with her) narrates that she came to the Prophet (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, my husband divorced me thrice," so the divorce was irrevocable and final. "And I am afraid that my house will be broken into" during her stay in his house for her ‘Iddah. "Iqtihām" (breaking into): entering quickly. This means: She was afraid that someone would enter upon her and harm her because she was in a desolate place. Thereupon, the Prophet (may Allah's peace and blessings be upon him) commanded her to leave that place and she went to the house of her paternal cousin, Ibn ’Umm Maktūm, because he was blind, and she could take off her clothes without him seeing her. Since she did not spend her ‘Iddah in her husband's house, the Messenger of Allah (may Allah's peace and blessings be upon him) did not make her entitled to habitation or financial sustenance during her ‘Iddah..

1483

Jābir ibn ‘Abdullah reported: My maternal aunt was divorced, and she wanted to harvest her date palm trees. A man rebuked her for going out, so she went to the Prophet (may Allah's peace and blessings be upon him) who said: "Yes, go out and harvest your date palm trees, for you may give (some of it) in charity or do a good deed.".

Commentary : The Islamic Shariah has brought facilitation and goodness to people. It takes into consideration their conditions when carrying out the Shariah rulings to prevent them from falling into difficulty or distress.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that his maternal aunt - it was said: her name is Asmā’ - was irrevocably divorced, as mentioned in the version of Abu Dāwūd: "My maternal aunt was divorced thrice." She wanted to go out, during her ‘Iddah (waiting period), to collect the fruits from her date palm trees; however, a man rebuked her and forbade her from going out until her ‘Iddah was over. She went to the Prophet (may Allah's peace and blessings be upon him) to ask him. She informed him of what had happened and of her condition and her need for harvesting her date palm trees and asked him if it was permissible for her to go out of her house during her ‘Iddah due to this necessity. The Prophet (may Allah's peace and blessing be upon him) replied saying: "Yes," and the version of Abu Dāwūd reads: "Go out," and collect your fruits, for perhaps after collecting the fruit of your date palm trees you may give part of it in charity to the poor and the needy "or do a good deed." "Ma‘rūf" (good deed): a comprehensive name including every known act of obeying Allah and doing good to people. This is an explanation of permitting the act of going out, even though it came in the form of notifying and urging her to do good. Moreover, he permitted her to go out due to her need to look after her interests, her date palm trees, and her properties as understood from the apparent indication of the beginning of the Hadīth.
Perhaps the difference between charity and a good deed is that the former refers to obligatory charity, while the latter refers to voluntary charity. The Prophet (may Allah's peace and blessings be upon him) said this to her only because he knew that she was a charitable person, who used to do good deeds frequently, or he answered her with what would guide her to charity and voluntary charity, and this denotes obvious kindness and wisdom.
The Hadīth implies guiding the questioner to what is good for him in his religion and worldly matters and adding to the response what the questioner needs.
It also indicates the permissibility of going out for the divorced woman during her ‘Iddah for a necessity and for fulfilling her interests that she cannot dispense with.
It denotes the permissibility of being keen on preserving wealth and acquiring it to do good and use it in consoling others.
It also indicates that charity in dates is to be given at the time of their harvest, and gifting others therefrom.
It also includes giving an indirect reference to the dates' owner to give charity and reminding him of good deeds and beneficence..

1493

Sa‘īd ibn Jubayr reported: I was asked about the two who swore the oath of condemnation during the governance of Mus‘ab; should they be separated? I did not know what to say, so I went to Ibn ‘Umar's house in Makkah. I said to the servant: Seek permission for me. He said: He is taking a nap; but he heard my voice and said: Is this Ibn Jubayr? I said: Yes. He said: Come in. By Allah, you have not come at this time except for a need. I entered and found him lying on a saddlecloth and resting his head on a fibre-filled pillow. I said: O Abu ‘Abdur-Rahmān, should the two involved in a case of Li‘ān (oath of condemnation) be separated? He said: Glory be to Allah! Yes. The first one who asked about this was so-and-so, the son of so-and-so. He said: O Messenger of Allah, what if any of us found his wife committing adultery? What should he do? If he were to say anything, his statement would be a horrible matter, and if he were to remain silent, his silence about the matter would also be terrible. He said: The Prophet (may Allah's peace and blessings be upon him) kept silent and did not answer him. Later on, he came to him and said: I have been afflicted with what I asked you about. Thereupon, Allah Almighty revealed these verses of Surat an-Nūr: {As for those who accuse their wives [of adultery]} [Surat an-Nūr: 6] So, he recited them to him, admonished and reminded him, and informed him that the worldly punishment is less severe than the punishment of the Hereafter. He said: No, by the One Who sent you with the truth I did not lie about her. Then, he called her, admonished and reminded her and informed her that the worldly punishment is less severe than the punishment of the Hereafter. She said: No, by the One Who sent you with the truth, he is a liar. So, he started with the man who testified four times by Allah that he was truthful and the fifth time that the curse of Allah would be upon him if he were a liar. Then, the woman came next, and she testified four times by Allah that he was a liar and the fifth time that Allah's wrath would be upon her if he were truthful. Then, he separated the two of them..

Commentary : The noble Shariah has clarified the rulings of marriage between the man and the woman and has explained the rulings of the husband's accusation of his wife for committing adultery without evidence and the consequent practice of Li‘ān, besides other rulings of separation, to protect lineages, repel shame from the spouses, and ward off the legally prescribed punishment of Qadhf (false accusation of adultery).
In this Hadīth, the great Tābi‘i Sa‘īd ibn Jubayr tells us that he was asked about the ruling of the two involved in Li‘ān - when a husband accuses his wife of adultery and denies the attribution of her child to himself and the woman negates this, they are required to practice Li‘ān (oath of condemnation) - should they be separated? He did not know what to say and was not aware of the ruling in this regard, and this was during the governance of Mus‘ab ibn az-Zubayr, who was the ruler of Iraq. Mus‘ab did not separate the spouses who practiced Li‘ān, as clarified in another version of Muslim.
Sa‘īd said: "So, I went to the house of Ibn ‘Umar in Makkah" showing that it was a different house than that in Madīnah. It seems that it was the house of Ibn ‘Umar where he stayed when going to Makkah for Hajj or ‘Umrah, and it seems also that Sa‘īd traveled from Kūfah to Makkah. On reaching the house of Ibn ‘Umar (may Allah be pleased with him and his father), he asked the boy, Ibn ‘Umar's servant, to seek permission for him to enter. The servant informed him that Ibn ‘Umar was taking a nap, it was noontime and midday. Ibn ‘Umar (may Allah be pleased with him and his father) heard the voice of Ibn Jubayr and recognized him and asked: Is this Ibn Jubayr who is asking for permission? Ibn Jubayr replied: Yes, I am Sa‘īd ibn Jubayr. So, he permitted him to enter and said: "By Allah, you have not come at this time except for a need." This signifies the understanding and modesty of Ibn ‘Umar (may Allah be pleased with him and his father) and how he did not make things difficult for whoever needed him during his rest, knowing that the one who would come to him during his rest had only come for a necessity; hence, he should not be upset with him; rather, he should receive him with a cheerful face. Ibn Jubayr entered upon Ibn ‘Umar (may Allah be pleased with him and his father) and found him lying on a "saddlecloth," a cloth laid on an animal's back under the saddle, and he was resting his head on a pillow, which is a cushion, and it was filled with fiber, i.e., tree or palm cortex.
Then, Sa‘īd ibn Jubayr said: "O Abu ‘Abdur-Rahmān," which is the nickname of ‘Abdullah ibn ‘Umar, and he asked him: Should the two involved in a case of Li‘ān be separated? Ibn ‘Umar (may Allah be pleased with him and his father) said: "Glory be to Allah! Yes." Ibn ‘Umar glorified Allah to express his surprise that Sa‘īd ibn Jubayr was unaware of this famous ruling. Ibn ‘Umar then said: "The first one who asked about this," i.e., the first one who asked the Messenger of Allah (may Allah's peace and blessings be upon him) about what you asked me about "was so-and-so the son of so-and-so," who was ‘Uwaymir al-‘Ajlāni as mentioned in another version in Sahīh Muslim Collection: "The Prophet (may Allah's peace and blessings be upon him) separated between the two members of Banu al-‘Ajlān." He asked: O Messenger of Allah, tell me about the ruling of one who found his wife committing adultery; what should he do in such a situation? If he spoke about what he had seen, "his statement would be a horrible matter" that people would find disgusting. It would be Qadhf (false accusation of adultery) that entails flogging as a legally prescribed punishment in case he brought no evidence. "And if he were to remain silent" and did not speak about what he had seen, his silence about the matter would also be horrible and an unbearable feeling of anger. Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) remained silent and did not answer the man's question, waiting for the revelation and considering this a serious issue. The Prophet (may Allah's peace and blessings be upon him) would hate questions about things that did not occur. This man who asked the Prophet (may Allah's peace and blessings be upon him) came back after some time and said: O Messenger of Allah, "I have been afflicted by" the matter I had asked you about, i.e., I have been afflicted and tested in this regard, as I saw my wife committing adultery. Thereupon, Allah Almighty revealed verses of Surat an-Nūr: {As for those who accuse their wives [of adultery] but have no witnesses except themselves, then the evidence of one of them is to testify four times by Allah that he is telling the truth, and the fifth [oath] is that may Allah curse him if he is telling a lie. But she will be spared the punishment if she testifies four times by Allah that he is telling a lie, and the fifth [oath] is that may Allah’s wrath be upon her if he is telling the truth.} [Surat an-Nūr: 6-9] This means: That Men who accuse their wives without having witnesses besides their own selves to testify to the truthfulness of their accusation, each of them should testify four times by Allah: that he is telling the truth about accusing his wife of adultery, then, in the fifth testimony, he should add the supplication against himself of being worthy of curse if he was lying about his accusation, which makes her subject to the legal prescribed punishment of adultery. What spares her this punishment is to testify four times by Allah that he is lying about accusing her, then, in her fifth testimony, she should add the supplication against herself of being liable to Allah's wrath if he was telling the truth about what he accuses her of.
The Prophet (may Allah's peace and blessings be upon him) recited these verses to the man and admonished him in the hope that he might take back his accusation "and reminded him" to repent, telling him that the worldly punishment - which is the legally prescribed punishment of Qadhf - is less severe and much easier than the punishment of the Hereafter. However, the man said: "No" I shall not take back what I said because it is true, and he swore, saying: By the One Who sent you with the truth, I did not lie about her by accusing her of adultery and immorality. Then, the Prophet (may Allah's peace and blessings be upon him) called the woman and admonished her to repent in case she had sinned. He reminded and informed her that the worldly punishment - which is the prescribed punishment of adultery, i.e., being stoned - is less severe and much easier than the punishment of the Hereafter. However, the woman swore that her husband was lying in his claim against her. Thereupon, the Prophet (may Allah's peace and blessings be upon him) commanded both of them to swear the oath of condemnation. The Prophet (may Allah's peace and blessings be upon him) started with the man since Allah Almighty started with him in the verse. The man swore four times by Allah that he was telling the truth about what he accused her of, and in the fifth testimony, he invoked the curse upon himself if he was a liar. Then, it was the woman's turn. So, she swore four times by Allah that her husband was lying about his claim against her by accusing her of adultery and immorality, and in the fifth, she supplicated against herself invoking Allah's wrath upon her if her husband was truthful in what he said. So, none of them admitted the truthfulness of the other. Hence, the Prophet (may Allah's peace and blessings be upon him) separated between them. One of the rulings of Li‘ān is that if each of the spouses insists on what he said, then, they should not be united after Li‘ān and their marriage is invalidated.
The Hadīth clarifies the ruling of Li‘ān and its manner.
It points out how the sinner should be admonished and reminded of repentance..

1495

‘Abdullah reported: It was Friday night, and we were in the mosque when a man from the Ansār (supporters) came and said: If a man found another man with his wife and he speaks about it, you will flog him; or if he kills, you will kill him; and if he remains silent, he will remain silent in anger. By Allah, I will surely ask the Messenger of Allah (may Allah's peace and blessings be upon him) about it. On the next day, he came to the Messenger of Allah (may Allah's peace and blessings be upon him) and asked him saying: If a man found another man with his wife and he speaks about it, you will flog him; or if he kills, you will kill him; or if he remains silent, he will remain silent in anger. He said: O Allah, judge; and he kept supplicating, so the verse of Li‘ān (oath of condemnation) was revealed: {As for those who accuse their wives [of adultery] but have no witnesses except themselves} [Surat an-Nūr: 6], these verses. This man, of all people, was afflicted with this. So, he came with his wife to the Messenger of Allah (may Allah's peace and blessings be upon him) and swore the oath of condemnation. The man testified four times by Allah that he was from the truthful, then, the fifth time he invoked a curse that Allah's curse be upon him if he was from the liars. She went to invoke a curse, but the Messenger of Allah (may Allah's peace and blessings be upon him) said to her: Stop. However, she refused and invoked a curse. After they had both left, he said: Perhaps she will give birth to a curly-haired black child, and she gave birth to a curly-haired black child..

Commentary : The Shariah has clarified the rulings of marriage between the man and the woman and has explained the rulings of the husband's accusation of his wife for committing adultery without evidence and the consequent practice of Li‘ān, besides other rulings of separation, to protect lineages, repel shame from the spouses, and ward off the legally prescribed punishment of Qadhf (false accusation of adultery).
In this Hadīth, ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) narrates that they were in the Prophet's mosque on Friday night when a man from the Ansār - the people of Madīnah - came. It was Hilāl ibn ’Umayyah, and it is said: ‘Uwaymir al-‘Ajlāni. He said: "If a man found another man with his wife," i.e., he saw her committing adultery with him. If "he speaks" about it, "you will flog him" inflicting on him the legally prescribed punishment of Qadhf for having no witnesses, and if "he kills" the adulterer, "you will kill him" by way of legal retribution. "And if he remains silent" and does nothing, "he will remain silent in anger," i.e., anger and hatred for her. It seems that the man's speech was before the revelation of the verses of Li‘ān and it also seems that it was a mere question posed by that man at that time, not a real incident that had already occurred. The Messenger of Allah (may Allah's peace and blessings be upon him) used to hate such questions as mentioned in the Hadīth of Sahl ibn Sa‘d in the two Sahīh Collections.
Then, this man swore to ask the Messenger of Allah (may Allah's peace and blessings be upon him) about this matter. On the next day - the next morning - the man went to the Messenger of Allah (may Allah's peace and blessings be upon him) asking about what was previously mentioned. Thereupon, the Prophet (may Allah's peace and blessings be upon him) supplicated: "O Allah, judge," i.e., clarify to us the ruling in this regard, and he continued supplicating Allah Almighty to clarify this incident, so, the verses of Li‘ān were revealed. These are the verses in which Allah Almighty says: {As for those who accuse their wives [of adultery] but have no witnesses except themselves, then the evidence of one of them is to testify four times by Allah that he is telling the truth, and the fifth [oath] is that may Allah curse him if he is telling a lie. But she will be spared the punishment if she testifies four times by Allah that he is telling a lie, and the fifth [oath] is that may Allah’s wrath be upon her if he is telling the truth.} [Surat an-Nūr: 6-9] This means: Men who accuse their wives without having witnesses besides their own selves to testify to the truthfulness of their accusation, each of them should swear four times by Allah that he is telling the truth about accusing his wife of adultery. Then, in the fifth testimony, he should add the supplication against himself of being worthy of condemnation if he is lying about his accusation, which makes her subject to the legally prescribed punishment of adultery. What spares her of this punishment is to testify four times by Allah that he is lying about accusing her. Then, in her fifth testimony, she should add the supplication against herself of being liable for Allah's wrath if he is telling the truth about what he accuses her of.
Among all people, this man was afflicted by the occurrence of what he asked about to his wife. So, he accompanied his wife to the Messenger of Allah (may Allah's peace and blessings be upon him). They both swore the oath of condemnation, i.e., the man testified four times by Allah that he was telling the truth, and then, the fifth time, he invoked the curse of Allah upon himself if he was lying. This is because testimony in an adultery case is not complete except with four witnesses, but this case was witnessed by none except the husband; hence, he was assigned four testimonies so that each oath would replace a witness, as an oath could sometimes replace a witness like when someone is entitled to some right but has one witness only. In this case, the Shariah considers his oath in place of the witness. After completing the four testimonies that replace the four witnesses, nothing is left after the testimony of the four witnesses in adultery against the married person, as in this case, except stoning, which is death. There is nothing left after taking the oath of condemnation four times except the curse of Allah Almighty or His wrath, which also indicates death (ruin). The woman, then, went to swear the oath of condemnation, but the Prophet (may Allah's peace and blessings be upon him) said to her: "Stop," a word meant here to deter her, i.e., refrain and take your time. However, she refused to stop or be dissuaded from completing Li‘ān. Hence, she took her part in Li‘ān. When the two parties swore the oath of condemnation and went away after finishing their testimonies, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Perhaps she will give birth to" the baby in her womb, and he will be "a curly-haired black child," i.e., not straight-haired, which was the description of the one she was accused of committing adultery with. It is as if the Prophet (may Allah's peace and blessings be upon him) most likely believed that she was lying, and the child she gave birth to was just as the Prophet (may Allah's peace and blessings be upon him) had described.
The Hadīth clarifies that the ruling of Li‘ān, in principle, is to take place between the man and his wife if he accuses her of adultery and has no witness but himself.
It also points out that things must be judged according to what is apparent, whereas Allah Almighty is the One Who judges the intentions.
It explains how Li‘an must take place in the presence of the Imam or the judge and in the presence of an assembly of people.
It shows the condition that makes Li‘ān obligatory, which is the woman's denial of committing adultery because if she admits it, Li‘ān becomes impermissible and she becomes subject to the legally prescribed punishment.
It also signifies that it is Sunnah for the ruler to admonish the two persons involved in Li‘ān when intending to swear the oath of condemnation, which becomes confirmed after the fifth time..

1496

Muhammad ibn Sīrīn reported: I asked Anas ibn Mālik, knowing that he had knowledge of that, and he said: Hilāl ibn ’Umayyah accused his wife of committing adultery with Sharīk ibn Sahmā’, the brother of Al-Barā’ ibn Mālik from his mother's side. He was the first man who practiced Li‘ān (oath of condemnation) in Islam. He swore oaths of Li‘ān against his wife, so the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Watch her, if she gives birth to a white-complexioned child having straight hair and sore eyes, he is the son of Hilāl ibn ’Umayyah, but if she gives birth to a child with dark eyelids, curly hair, and thin shanks, then he is the son of Sharīk ibn Sahmā’." He (the narrator) said: I was informed that she gave birth to a child with dark eyelids, curly hair, and thin shanks..

1498

Abu Hurayrah reported: Sa‘d ibn ‘Ubādah al-Ansāri said: O Messenger of Allah, what if a man finds his wife with another man? Should he kill him? The Messenger of Allah (may Allah's peace and blessings be upon him) said: No. Sa‘d said: Yes, by the One Who honored you with the truth. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: Listen to what your master is saying!.

1502

Abu Hurayrah reported that the Prophet (may Allah's peace and blessings be upon him) said about the slave whose ownership is shared between two men and one of them emancipates him, he said: He should guarantee..

Commentary : The Shariah has protected all rights including the partners' rights. It has forbidden any kind of offense practiced by one partner against the other. This Hadīth clarifies that when two people own a slave jointly and one of them emancipates his share of that slave, this entails emancipating the rest of the slave. When the Prophet (may Allah's peace and blessings be upon him) said: "He should guarantee," it meant that the emancipator should guarantee his partner's share of the slave whom he emancipated, i.e., he is financially responsible for securing the complete freedom of that slave. In the Two Sahīh Collections: "But if he has no money, the slave will be required to work to pay for his freedom, but must not be overburdened." So, it made it clear that if the emancipator is poor and has no money to free the rest of the slave, he remains in slavery and is required to work for his freedom and to pay for the share of the partner who did not emancipate him. However, he should not be assigned tasks that are hard for him or beyond his ability..

Book of Hadith

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