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Hadith
955
It is narrated on the authority of al-Baraa ibn ‘Azib(may Allah be pleased with them) that the Prophet ﷺ delivered a sermon after offering the ‘Eid prayer in which he ﷺ said, "Whoever offered the prayer like us and slaughtered his sacrificial animal like us then his sacrifice will be accepted by Allah. Whoever slaughtered his sacrifice before the `Eid prayer, then he has not done the sacrifice." Abu Burdah ibn Niyar, the maternal uncle of al-Bara' said, "O Allah's Messenger! I have slaughtered my sheep before the `Eid prayer as I thought today is [not a day to fast but rather] a day of eating and drinking, thus, I liked that my sheep be the first to be slaughtered in my house. I slaughtered my sheep and I ate before coming for the prayer." The Prophet ﷺ said, "The sheep which you have slaughtered is [deemed] a mutton [as it does not qualify as a sacrifice]." Abu Burdah said, "O Allah's Messenger! I have a young she-goat which is dearer to me than two sheep. Will that be sufficient as a sacrifice on my behalf? "The Prophet ﷺ said, "Yes, it will be sufficient for you, but it will not be sufficient as a sacrifice for anyone else after you."
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Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that the Prophet ﷺdelivered the sermon of ‘Eid Al-Aḍhaa after the conclusion of the prayer, and not before it.He ﷺelucidated for the people by highlighting that whosoever prayed the ‘Eid prayer with the Muslims, and then slaughtered their sacrificial animal after the prayer - then they have fulfilled the prescribed act of worship for which the reward of the sacrifice is prescribed. As for whoever slaughtered the sacrificial animal before the prayer, then the slaughtered animal is not deemed as a sacrifice, meaning, he is not given the reward of the sacrifice. Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home; and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, there was no reward from doing so. But rather, it is a mere slaughtering for the purpose of eating that has nothing to do with the prescribed act of worship.

Then, Abu Burdah mentioned that he owned nothing other than an ʿanaaqah [i.e., she-goat]. In juxtaposition to the jadhʿah [which] is less than a year in age. It is said: al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, it is a name for the offspring of a goat when it strengthens [in maturity]. Abu Burdah explained that he owned nothing except a jadhʿah, [a type] of goat. However, according to him, it was better and more beloved to him than two sheep due to its abundance of meat and high price. For this reason, he asked the Prophetﷺ , “Will that jadhʿah suffice for the sacrifice?” To which, the Prophet ﷺpermitted for him the slaughter of his jadhʿah because he owned nothing else and answered him by stating that it suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is two years or older does. The age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him).

It teaches us to hasten to do good deeds and compete with others in this regard. It indicates that the way of the Prophet ﷺ is one of ease and moderation..

956
Abu Saʿeed al-Khudree(may Allah be pleased with him) narrated The Prophet ﷺ used to proceed to the Musallaa on the days of ‘Eid al-Fitr and ‘Eid al-Adhaa. The first thing to begin with there was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach, advise, and give them orders. Afterwards, if he wished to send an army for an expedition, he would do so; or if he wanted to give an order, he would do so, and then depart. Abu Saʿeed al-Khudree added, the people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of
Eid al-Adha or ‘Eid al-Fitr. When we reached the Musalla, there was a pulpit made by Kathir ibn As-Salt. Marwan wanted to get up on that pulpit before the prayer, but I got hold of his clothes [to stop him]. However, he pulled them and ascended the pulpit and delivered the sermon before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Saʿeed! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our sermon after the prayer, thus, I delivered it before the prayer.".

Commentary : The Companions of the Prophet ﷺ would enjoin the good and forbid the wrongdoing and reprehensible. They were firm and upheld the truth without making any compromise, spoke the truth without fearing the blame of the blamers.

In this hadeeth, Abu Saʿeed al-Khudree(may Allah be pleased with him) clarifies the guidance of the Prophet ﷺ with regards to the prayer of the two ‘Eids, explaining the order of events. He states that on the ‘Eids of al-Fiṭr and Al-Aḍhaa, he ﷺ used to set out towards the Musallaa, which is a wide and spacious place، and a well-known locality in al-Madeenah which is about 1000 cubits (The Arabic word dhirāʿ is a unit of measurement which is pretty close to that of a cubit. The average cubit is 0.5 meters. This means the approximate distance here is close to 450 - 500 meters) from the entrance of the masjid.

The first thing that he ﷺ began with was the offering the ‘Eid prayer, then he ﷺ would stand up facing the people to deliver the sermon all the while the people would [remain] seated in their places. During the ‘Eid sermon he ﷺ would admonish, advise, and give the people orders. If he ﷺ wanted to dispatch an army or a troop to a region of the outlying areas [for a mission], he ﷺ would dispatch them accordingly.

Then, Abu Saʿeed mentioned that the people persisted in that manner until Muʿaawiyah(may Allah be pleased with him) appointed Marwaan ibn al-Hakam as a governor over al-Madeenah.

When the ‘Eid of Al-Aḍhaa or al-Fiṭr came, Abu Saʿeed(may Allah be pleased with him) set out with Marwaan to the Musallaa. Then, he saw a pulpit that was built by the famous taabiʿee, Katheer ibn al-Salt al-Kindĩ. Thereafter, Marwaan intended to ascend the pulpit so that he could deliver the ‘Eid sermon before the performance of the prayer. Abu Saʿeed did no more than pull upon the garment of Marwaan forcibly, attempting to prevent him from doing as such. However, Marwaan did not respond to him, and proceeded towards delivering the sermon before the performance of the ‘Eid prayer.

Then, Abu Saʿeed(may Allah be pleased with him) spoke harshly towards him because his actions changed the sunnah [the practice that had been established by the Prophet ﷺ and the people thereafter.] Subsequently, he (may Allah be pleased with him) swore that which he knows is good, because it is the way of the Prophet ﷺ. So, how can it be other than good, [if] it is from him ﷺ?!

Afterwards, Marwaan claimed that his actions were good because the conditions had changed - and that the people did not sit to listen to his Eid sermon after the conclusion of the Eid prayer. For that reason, he delivered the sermon before the prayer so that he could obligate them to listen to it.

This gives us the impression that Marwaan did that as he believed it is a matter that is open to ijtihaad (i.e., exercising an independent judgement), and that he changed the action[s] of the Prophet ﷺ - with beginning with the performance of the prayer, and then the deliverance of the sermon - to his own on the basis of precedence. He advanced a reason for leaving the foregoing in [exchange] to what he mentioned earlier regarding the change in the people’s condition. He discerned that the adherence to the basis of the sunnah - which [when applied here refers to] listening to the sermon - is more important than the observance of a position that is not a condition [for its validity]. However, Abu Saʿeed (ay Allah be pleased with him) understood the actions of the Prophet ﷺ and their sequence as being fixed and not subject to change. Nonetheless, he neither left off the prayer nor refrained from listening to the sermon.

From the benefits that we can conclude from this hadeeth is that the ‘Eid prayer should be performed outdoor, and not in a masjid, except out of necessity.

It teaches us that the Prophet delivered the sermon at the Musallaa on the two ‘Eids while standing.

It shows us that we should constantly enjoin the good and forbid the prohibited - even if the one to condemn is a person of authority or a ruler.

This hadeeth shows us that it is prescribed to use the pulpit for the purpose of delivering the sermon of ‘Eid and explains that the person delivering the sermon should stand facing the people.

Lastly, it indicates the permissibility of a person’s oath toward the truth in what they convey.

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957
‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated that the Prophet ﷺ used to offer the prayer of `Eid al-Adhaa and `Eid al-Fitr, and then deliver the sermon after the prayer..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes that the Prophet ﷺ always ensured to perform. His noble Companions transmitted his traditions and the way he performed them for us.

In this hadeeth, Ibn ʿUmar (may Allah be pleased the both of them) reports that the way of the Prophet ﷺ handled the prayer of the two ‘Eids was to: deliver the sermon after the prayer, as opposed to the Friday prayer, in which the sermon precedes the prayer, and that sermon of ‘Eid consists of two parts, similar to that of the [ones] delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺaccording to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer. Then, after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders.  .

959
ʿAṭaa’ ibn AbeeRabaah reported that Ibn ‘Abbaas sent [a message] to Ibn Zubair at the commencement of the oath of allegiance to him (for Caliphate saying): As there is no Adhan on 'Eid-ul-Fitr, so you should not pronounce it. Ibn Zubair did not pronounce Adhan on that day. He (Ibn 'Abbaas) also sent him (with this message) that the sermon (is to be delivered) after the prayer, and thus it was done. So, lbn Zubair observed the prayer before the sermon..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and they conveyed them to [those] who came after them - like what is [reported] in this hadeeth.

The ṭaabiʿee, ʿAṭaa’ ibn AbeeRabaah, reports that ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) sent a message to ʿAbdullah ibn al-Zubayr(may Allah be pleased with them) at the onset of when he was acknowledged with homage as the Caliph - which was in the year 64 A.H., after the death of Yazeed ibn Muʿaawiyah. In the message, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) informed him [about] the guidance of the Prophet ﷺ regarding the prayer of the two ‘Eids, [by stating] that the adhaan was not called for the prayer of ‘Eid al-Fiṭr in the time of the Prophet ﷺ; and that the sermon of ‘‘Eid was delivered after the prayer.

The description of this sermon is mentioned in the report that al-Bukhaaree narrates on the authority of Abu Saʿeed al-Khudree(may Allah be pleased with him), which is that the first thing that the Prophet ﷺ began with what was the performance of the ‘Eid prayer. Then, he stood up and turned towards the people, facing them. The people would remain seated in their rows as he ﷺ delivered the sermon to them, during which he would admonish and advise them, and give them orders.

The Eid prayer does not have an adhaan or iqaamah, nor are there any sunnah prayers to be performed before or after it. It is performed at a Musallaa, which is an open land that is wide and spacious.



This hadeeth shows the avidity of the Companions (may Allah be pleased with them) in guiding the caliphs and governors towards the way of the Prophet ﷺ and his sunnah - and explaining it to them.
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961
Jaabir ibn ʿAbdullah(may Allah be pleased with them) reported that the Prophet ﷺ stood up on the day of ‘Eid al-Fitr and started by offering the ‘Eid prayer. Then, after he commenced the prayer, he delivered the ‘Eid sermon. After he ﷺ had finished (the sermon) he descended the pulpit [stairs] and made his way to the women and exhorted them (to do good deeds). He exhorted them while he was leaning on the hand of Bilal (may Allah be pleased with him) who had stretched his cloth in which women were throwing alms. I (one of the narrators) asked 'Ata' (the other narrator): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them [to do good deeds]?” He said: “Why not! Indeed, it is right for them (to do so).”
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Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and then conveyed them to us.

In this hadeeth, Jaabir ibn ʿAbdullah(may Allah be pleased with them) reports that on the ‘Eid day, the Prophet ﷺ began with the prayer without an adhaan or iqaamah. Then, after the completion of the prayer, he delivered the sermon and admonished them like he ﷺ did for the sermons on Fridays - except that [in this case] the sermon was after the prayer and not before it.

Afterwards, he ﷺ turned towards the women and devoted his attention to them by preaching and admonishing them so that they may give alms. He ﷺ did this while supporting his weight upon the hand of Bilal (may Allah be pleased with him) and leaning on it to hold him ﷺ up. Meanwhile, Bilal spread out his garment so that he could collect the alms from them. Thereafter, the Prophet ﷺ distributed it amongst those in need, like what his custom was with voluntary charities and zakaat.

ʿAbd al-Maalik ibn Jurayj asked his shaykh - ʿAṭaa’ ibn AbeeRabaah - a narrator of this hadeeth who reported it from Jaabir(may Allah be pleased with them): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them?” ʿAṭaa’ stated that it is indeed incumbent upon the Imaams to exhort the women on the day of ‘Eid - and that there is nothing preventing the Imaams from doing so, following the practice of the Prophet ﷺ.

From the benefits that we can conclude from this hadeeth is that women should be segregated and away from men when they attend the prayers of men and their congregations. This practise is done as a precaution, out of fear of temptation [that may rise] against them.

This hadeeth teaches us that the ‘Eid prayer is performed before the ‘Eid sermon, and that it is permissible for the scholar to teach women Islamic knowledge and exhort them in women’s only classes. .

962
ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) related: “I offered the ‘Eid Prayer with Allah's Messenger ﷺ, Abu Bakr, `Umar, and `Uthmaan. All of them offered the prayer before delivering the ‘Eid sermon.”.

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, which the Prophet ﷺ always ensured to perform. All of that was narrated to us through the Companions (may Allah be pleased with them).

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he was present and performed the ‘Eid prayer with the Messenger of Allah ﷺ, Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - and each in [their own] time while they served as Caliphs. He confirms that all of them prayed the ‘Eid prayer before the ‘Eid sermon.

The statement of Ibn ‘Abbaas(may Allah be pleased with them) is a clear evidence that the Prayer of ‘Eid preceded the sermon. The Prophet ﷺ pursued this practice diligently and was observed by the Rightly Guided Caliphs (may Allah be pleased with them) and [those] after him ﷺ, and they continued this practice thereafter.

The sermon of ‘Eid consists of two parts, with a break between the two of them - like the sermon delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺ according to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer, then after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders.

From the benefits that we can conclude from this hadeeth is the eagerness of the Rightly Guided Caliphs (may Allah be pleased with them) towards preserving and implementing the sunnah of the Prophet ﷺ..

964
Ibn `Abbaas(may Allah be pleased with them) narrated that the Prophet ﷺ performed a two-units-prayer on the Day of ‘Eid al-Fiṭr and he did not perform any prayer before or after it. Then, he went towards the women along with Bilal and instructed them to pay alms and so they started giving their earrings and necklaces in charity..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, that the Prophet ﷺ always ensured to perform. His noble Companions (may Allah be pleased with them) narrated all of that for us, as they saw and learned them from the Prophet ﷺ.

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports on the guidance of the Prophet ﷺ regarding the prayer of ‘Eid al-Fiṭr. He relates that the Prophet ﷺ performed a two-units prayer for the ‘Eid prayer without performing any sunnah prayers before or after it. After, he ﷺ delivered a general sermon to the people [present], like what is mentioned in the other reports.

Then, he ﷺ, with Bilal (may Allah be pleased with him), went towards the women and reminded and exhorted them - so that they may give alms. Thereupon, they became moved by his reminder and words and began to toss from what money and goods they had with them. So [many of] the women tossed their earrings (al-khurs) and necklaces (al-sikhaab).

[On] al-khurs: [the word is written and pronounced] with a dammah [or a] kesrah on the letter khaa’. The pendant [of the earring] is a single bead. It was said that the link [for it] is made of gold or silver.

[On] al-Sikhaab: [it is] a thread with beads strung on it that is worn by boys and girls. It was [also] said [that] it is a necklace that was made of carnation, cloves, and the like; and nothing on it is made of pearls, gems, gold, and silver. It was also said that it refers to every necklace, whether it is comprised of gems or not.

The Prophet ﷺ gathered the alms for the purpose of distributing it amongst those in need; like what his custom was with voluntary charities and zakaat.

From the benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution - out of fear of temptation [that may rise] against them, [or] they be looked upon unnecessarily, or the like.

It shows us that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

966
Narrated Sa`id bin Jubair: I was with Ibn `Umar (may Allah be pleased with them) when a spear head pierced the sole of his foot causing his foot to be stuck to the paddle of the saddle. I got down and pulled it out of his foot. This incident happened in Mina. Al-Hajjaj learned of the incident so he visited Ibn ‘Umar to inquire about his health, and said, "Alas! If only we had known the one who wounded you," Ibn `Umar said, "You are the one who wounded me." Al-Hajjaj said, "How is that?" Ibn `Umar said, "You have allowed arms to be carried on a day on which nobody used to carry them, and you allowed arms to be carried in the Haram even though it was not allowed before.".

Commentary : There are times and places that Allah -Exalted be He, honours and sets a sanctity [over them] that no one should desecrate; except, he who is sinful at heart. Al-Hajjaaj ibn Yusuf al-Thaqafee was an oppressive, iniquitous tyrant.

In this hadeeth, the ṭaabiʿee, Saʿeed ibn Jubayr(may Allah be pleased with him) reports that he was with ʿAbdullah ibn ʿUmar (may Allah be pleased with them both) on Hajj, when the tip of a spear pierced ibn ʿUmar on the sole of his foot, which is the area that raises while walking. This event occurred while the two of them were in Minaa, [which is] located in Makkah. [Minaa] is a valley near the Sacred Precinct of Makkah that the pilgrims descend into, in order to throw their pebbles [at the Jamaraat]. This incident narrated in the hadeeth occurred while Al-Hajjaaj ibn Yusuf was the leader of the Hijaz, one year after the killing of ʿAbdullah ibn al-Zubayr in the year 74 A.H.

When Ibn ʿUmar was wounded [by the spearhead], his foot was affixed to the stirrup - which is where a man’s foot is placed [so that they may mount] onto the saddle for helping to [maintain control while] riding their mounts. As Ibn ‘Umar (may Allah be pleased with them) was not able to descend from his saddle; thus, when Saʿeed ibn Jubayr saw this occur, he pulled out the spearhead from the foot of Ibn ʿUmar.

When [news] of Ibn ʿUmar’s injury reached Al-Hajjaaj, he paid him a visit; and [upon seeing him] said: “If only we had known the one who wounded you!” - [i.e.] “We would have punished him.”

Then, Ibn ʿUmar replied: “You are the one who injured me,” - that is to say: “this happened because of your own actions.”

Al-Hajjaaj said: “How?” [To this], Ibn ʿUmar told him that: he was the one responsible for [allowing] the carrying of weapons on the day of ‘Eid, that the days of Minaa during the Hajj coincide with ‘Eid Al-Aḍhaa for all Muslim communities, that it was a day on which weapons were not carried; and, lastly, that he allowed weapons to enter Minaa - while this was not allowed before.

It is reported in the sunnah that weapons should not be carried at events [for] which there is no need to do so. This is legislated out of fear that arms could cause harm [accidently] to others when it is crowded.

In the agreed upon hadeeth, that the Prophet ﷺ said to [a person] he saw carrying a weapon in the masjid: “Hold onto the arrows by their heads.” He ordered him to do that so it would not injure anyone. But if Muslims fear their enemy may be present, then it is permitted for them to bear arms, such as when Allah, Exalted be He, legislated the carrying of weapons during the prayer when peril [presents itself].

From the benefits that we can conclude from this hadeeth is that Minaa is a part of the sacred site of Makkah.

It teaches us that carrying weapons at sacred sites is prohibited, as Allah made it a haven for the Muslims, and that carrying arms on the day of ‘Eid is prohibited.

It shows the vigour of the Companions of the Prophet ﷺ, and their courage on upholding and preserving the truth.

Lastly, it teaches us that whoever mandates anything, or is the cause of anything of which a harm falls upon another - then it is permissible to attribute that harm to him.


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968
Al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) related that the Prophet ﷺ delivered a sermon on the day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and then said, "The first thing we should do on this day of ours is to pray and then return and slaughter (our sacrifices). Whoever does so he acted according to our Sunnah; and whoever slaughtered before the prayer then it was just meat that he offered to his family and would not be considered as a sacrifice in any way. My maternal uncle Abu Burdah ibn Niyaar got up and said, "O, Allah's Messenger! I slaughtered the sacrifice before the prayer, but I have a young she-goat which is better than an older sheep." The Prophet ﷺ said, "Slaughter it in lieu of the first and such a goat will not be considered as a sacrifice for anybody else after you.".

Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that he heard the Prophet ﷺ while he was delivering a sermon on the day of ‘Eid Al-Aḍhaa. During the sermon, the Prophet ﷺ elucidated on his traditions and habitual actions during ‘Eid Al-Aḍhaa: [and] that is, he would first begin with the ‘Eid prayer. Afterwards, he ﷺ would slaughter his sacrificial animal. By doing so, then, truly, the person has acted according to his Sunnah and upon his guidance ﷺ, and thus, he has obtained the prescribed reward. The ‘Eid prayer is to be performed without an adhaan or iqaamah. The slaughtering of the sacrificial animal is requested from the one who is capable and possesses the wealth and ability to purchase a sacrificial animal. It is said: the intended [meaning] by wealth [here] is that the individual should rightfully own the nisaab of zakat [i.e., the minimum amount necessary for one to pay the zakat]. [All of this is done] so that one may draw closer to Allah - the Mighty and Majestic - by it.

Then, the Prophet ﷺ clarified that whoever did not do this [in the described manner above], such as slaughtering the sacrificial animal before the prayer; then, the slaughtered animal is not deemed as a sacrifice, and no reward [of the sacrifice becomes] his - that is to say, their deed would not be considered valid as an act of worship [or] legitimate sacrifice. But rather, [his sacrifice] would be treated as meat that he offered to his family.

Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that - like what is [mentioned] in another report [narrated] by al-Bukhaaree - that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home, and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, the prescribed reward of this act of worship is not attained.

In this hadeeth, [there is] an emphasis on the sequence regarding the actions of ‘Eid, and that the performance of the prayer is first, then the deliverance of the sermon, and lastly the slaughter.

Afterwards, Abu Burdah mentioned that he owned nothing other than a jadhʿah [i.e., she-goat.] The [word] jadhʿah conveys the meaning of something that is less than one year old. It is said [that] al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, Jadhaʿh is a name for the offspring of a goat when it strengthens [in maturity].

He explained that he owned nothing except a jadhʿah, [a she-goat]. However, according to him, it was better and more beloved to him than a sheep which has aged - due to its abundance of meat and high price. The Prophet ﷺ allowed him to slaughter his she-goat [despite its age not meeting the requirements of sacrificial animals] since it was all he had. Then, he ﷺ explained to him that [this ruling] suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is over one year does i.e., the age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him), and that the way of the Prophet ﷺ is one of ease and moderation.
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969
Ibn ‘Abbaas(may Allah be pleased with them) related that the Prophet ﷺ said, "No good deeds done on other days are superior to those done on these." The companions inquired, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things.".

Commentary : From the mercy of Allah, Exalted be He, towards His servants, is that He bestows His favours upon them by granting them [certain] blessed days. During of which, He multiplies rewards and provides abundant bounties for them - both mercifully and generously. Some of these blessed days include [but are not limited to] the first ten days in the month of DhulHijjah.

In this hadeeth, the Prophet ﷺ is directing us towards the virtue of good deeds in the first ten days of DhulHijjah. He ﷺ explained that the rewards [for] virtuous acts during [this time] are multiplied [in a way that they] do not multiply during the rest of the year. It is therefore incumbent upon the Muslim to seize the opportunity and increase [in] pious deeds during these days. Among the greatest of pious deeds [to engage oneself in] during this time is the remembrance of Allah, Exalted be He. And the greatest [forms] of Allah’s remembrance [include] the recitation of the Quran, and the utterances of: “Allaahu Akbar” [i.e., Allah is the Greatest - al takbeer], “Laailaahaillaallaah [i.e., There is no god worthy of worship except Allah - al tahleel, and saying “Alhamdulillaah” repeatedly [i.e., All praise is due to Allah - al tahmeed].

In the Musnad of Imaam Ahmad and other [hadeeth collections, it is narrated] that the Prophet ﷺ said: “There are no more virtuous days in the sight of Allah and there are no days in which good deeds are more pleasing to Him than these ten days. On these days, fill your time with engaging more in tahleel, takbeer, and tahmeed.”

The good deeds include the obligatory religious duties, obligations, all of the known pious actions, and voluntary acts of worship - [ranging] from prayer, alms, [charity], and fasting – particularly on the day of ʿArafah.

All that was done from amongst the religious duties during these ten days is better than the religious duties that were performed at any other time. Likewise, the supererogatory actions during these ten days are more excellent than if they were done at any other time.

The good deeds also include refraining from that which is prohibited or objectionable. Whoever leaves [actions] of disobedience during these days, then there is no doubt that his reward is greater than if he were to leave the sins on other days.

Upon hearing this, [some] of the Companions (may Allah be pleased with them) asked the Prophet ﷺ about jihaad [occurring] on other than these ten days, whether virtuous deeds are superior to it also. Their question about jihad in particular [was asked so they might] be able to distinguish it from what had been determined for them [by the Prophet ﷺ] about it being one of the most virtuous deeds; and for that [reason] the days of DhulHijjah were weighed up against it.

The Prophet ﷺ responded: Yes, the good deeds performed during these days are better than jihaad occurring on [any] others, except [if] a man set out, risking himself and his property, for the sake of Allah - and then lost his wealth and his soul departed for the sake of Allah. This [form] of jihaad which is depicted [here] is better than any good deeds [that are] performed during these ten blessed days. This [serves as] a demonstration to the excellence of this form of jihaad; and a commemoration [to the fact] that he reached a level that hardly varies with the honour of the days and times [which Allah has appointed as such], [along with those that] lack honour.

The apparent meaning of this hadeeth is that these ten days are more virtuous than the last ten of Ramadan. It has been said that the ten days of DhulHijjah are the best of all days, while the [last] ten of Ramadan are the best of all nights - due to the presence of Laylat al-Qadr therein.

From the other benefits that we can conclude from this hadeeth is that we learn the magnitude of the virtues of the first ten days of DhulHijjah over the other days of the year.

It also shows the significance of the matter of martyrdom for the sake of Allah, giving oneself and wealth together [for His sake], and that this is the highest degree of jihaad.

Lastly, it teaches us that the good deeds of less merit – as opposed to other good deeds - done during the distinguished time becomes similar to the good deeds of high merit at other times.

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970
Narrated Muhammad ibn Abu Bakr al-Thaqafee: I was with ‘Anas ibn Maalik as we were going from Mina to `Arafat, I asked him about the Talbiyah, "How did you use to say Talbiyah while you were in the company of the Prophet ﷺ?" Anas replied: "People used to say Talbiyah and their saying was not objected to and they used to say Takbir and that was not objected to either."

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Commentary : The Hajj is one of the five pillars of Islam, and it is a significant act of worship which encompasses many types of religious observances. The one who performs Hajj sincerely for Allah, in accordance with the guidance of the Messenger ﷺ, he will receive a great reward from Allah, Most Exalted. For that [reason], observing the etiquettes of the Hajj is necessary, just as Prophet ﷺ taught us.

In this hadeeth, the taabiʿee Muhammad ibn Abu Bakr al-Thaqafee reports that he asked ‘Anas ibn Maalik (may Allah be pleased with him) about the permissible forms of Allah’s remembrance the pilgrims can say while departing from Minaa towards ʿArafaat, which occurs on the morning of the Day of ʿArafah, the ninth day [in the month of] DhulHijjah.

Minaa is a valley surrounded by mountains and is located east of Makkah, and is on the path between Makkah and Mount ʿArafaat, close to 6 kilometres away from the Masjid Al-Haram. Some of the rituals of Hajj are performed in Minaa, such as throwing the pebbles at the Jamaraat.

ʿArafaat is a mountain on the path between Makkah and Ṭaa’if, and is approximately: 22 kilometres away from Makkah, 10 kilometres from Minaa, and 6 kilometres from Muzdalifah. The most important ritual of Hajj is performed nearby, which is the stay at [the plains] of ʿArafah on the ninth day of DhulHijjah.

‘Anas ibn Maalik (may Allah be pleased with him) then informed Muhammad ibn Abu Bakr al-Thaqafee that when they performed the Hajj with the Prophet ﷺ, on his ﷺ Farewell Pilgrimage, in the 10th year A.H - some of pilgrims recited the talbiyah, so he then said: “LabbaykAllaahummaLabbayk!” - [i.e., “Here I am, O Lord, Here I am!], and raised their voices while doing it.

Some of the others recited the takbeer: “Allaahu Akbar!” - [i.e., “Allah is the Greatest!”] and raised their voices while doing so. Either way, the Prophet ﷺ did not reproach them [while they did this].

This is a confirmation from the Prophet ﷺ about the permissibility of Allah’s remembrance, whether it is the takbeer or the talbiyah. It has been said that the intended meaning behind this is that one can insert anything that pertains to Allah’s remembrance during one’s utterance of the talbiyah; [but] he should not leave the talbiyah in its entirety - because it is narrated on the authority of the Prophet ﷺ that heﷺ did not stop reciting the talbiyah until the throwing of the pebbles at Jamarat al-ʿAqabah.

The talbiyah, rather, is prescribed for the pilgrim. As for those who are not performing the Hajj, the takbeer[aat] is prescribed for them to recite from the morning on the Day of ʿArafah following the performance of their obligatory prayers until the mid-afternoon prayer (ʿAsr) on the last of the days of Tashreeq [i.e., the 13th of DhulHijjah].

From the benefits that we can conclude from this hadeeth is that the initiation of the takbeer on the day of ʿArafah is permissible - even if the person who is uttering it was in the state of ihram [i.e., the state of ritual sanctity that one enters into for the Hajj] and intending to stay in ʿArafah, although the prescribed words to utter for the one in a state of ihram is the talbiyah.

This shows that the range of the matter with reference to the performance of dhikr on the Day of ʿArafah is open.
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971
Narrated Umm ʿAtiyyah(may Allah be pleased with her): “We used to be ordered to come out on the Day of `Eid and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say Takbir along with them and invoke Allah along with them and hope for the blessings of that day and for purification from sins.”.

Commentary : Demonstrating the rites of Islam is a significant aim [in trying to fulfil] the objectives of this religion. The ‘Eid prayer is one of the important rites which, through its performance, is a blessing for the Muslims and serves as a call to Islam [for all in the vicinity]. For that [reason], every Muslim is commanded to set out to the place where the ‘Eid prayer is being performed, even the young and old women, and those who are menstruating - for whom which prayer is not incumbent upon! This is so that they can witness the blessings of this event and the calling of Muslims.

In this hadeeth, Umm ʿAtiyyah(may Allah be pleased with her) reports that the Prophet ﷺ ordered all of the women to set out towards the site where the ‘Eid prayer was held.

Whether it was the ‘Eid al-Fiṭr or Al-Aḍhaa; even the young virgin girls departed from their homes and chambers [which they often remained in] for the sake of remaining concealed from the unnecessary viewing of others; and likewise - [for] the woman during her menses, all of them were ordered to go out towards the place where the ‘Eid prayer was performed in the time of the Prophet ﷺ. However, those women who were on their menses used to sit at the very back behind the people, following the lead of the people, thus, said with them the takbeer[aat], called upon Allah in supplication. All this as they hoped for the obtainment of blessings, rewards, and purification from [their] sins on this day.

This shows the merit of this glorious day, and the mercy and forgiveness that Allah pours forth onto His servants, and that kind of Allah’s remembrance and pious acts [of all be observed].

From the other benefits that we can conclude from this hadeeth is to notice the strong encouragement of performing lots of Allah’s remembrance on this day..

972
ʿAbdullah ibn ʿUmar (may Allah be pleased with them) related that on the day of ‘Eid al-Fiṭr or Al-Aḍhaa a spear used to be thrusted into the ground in front of the Prophet ﷺ, and then he would pray..

Commentary : In this hadeeth, a practical demonstration of some of the guidance of the Prophet ﷺ [can be observed] with regards to the prayer in general, and the two ‘Eid prayers specifically; ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that a spear would be thrusted into the ground in front of the Prophet ﷺ before starting the two ‘Eid prayers so that it could serve as a barrier (sutrah) for him ﷺ. This was done for the purpose of demarcating his ﷺ place of prayer so that no one could pass in front of him.

The spear [that is mentioned here] is a short pole with a broad spearhead, and it has a shorter length than the rumh [i.e., which was a longer type of spear often used by horsemen in combat].

The Prophet ﷺ used to do this for the two ‘Eid prayers, because he would perform these two prayers outdoor at the Musallaa, where the land is wide and spacious, and there are no structures or barriers.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall [so that he may] be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.

From the other benefits that we can conclude from this hadeeth is that the Prophet ﷺ was so keen to place a barrier in front of him whenever he wanted to pray..

973
Ibn ‘Umar (may Allah be pleased with them both) related that the Prophet ﷺ would go out in the morning* to the place of prayer with a short spear in front of him which was carried and set up in front of him in the place of prayer, and he would pray towards its direction..

Commentary : Out of earnest concern, the Prophet ﷺ would utilise an object to serve as a barrier in prayer. This hadeeth is a practical demonstration of one of the guidance of the Prophet ﷺ regarding the placing a barrier in front of him in prayer. Ibn ʿUmar (may Allah be pleased with them) reports that the Prophet ﷺ used to arrive at the place where the prayer of ‘Eid would be performed and his Companions (may Allah be pleased with them) would bring along a short spear for him.

In another version of the same hadeeth in al-Bukhaaree, it’s narrated as: “A short spear was thrusted into the ground in front of him”. The short spear here refers to a strong rod that is similar to the spear but shorter. The short spear was brought by the Companions so that it would be set up in front of him ﷺ and serve as a barrier. This was done for the purpose of demarcating his ﷺ place of prayer, so that no one could pass in front of him ﷺ.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall so that he may be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.
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975
Narrated ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them): I went out with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or Al-Aḍhaa. The Prophet ﷺ prayed and then delivered the sermon and then went towards the women, preached, and advised them and ordered them to give alms..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned directly from him, and then conveyed them to us.

This hadeeth elaborates on some of the guidance of the Prophet ﷺ with regards to the ‘Eid prayer. ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he went with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or ‘Eid Al-Aḍhaa to offer the prayer of ‘Eid.

The Prophet ﷺ used to pray it at al-Musallaa, which is a wide and spacious area. Then, he began with the performance of the prayer - [which], for the ‘Eid prayer[s] do not have an adhaan or iqaamah; nor are there any sunnah prayers which are performed before or after it. Then, he ﷺ delivered a sermon to the people, [and it] is like the sermon delivered on Fridays - [which] is comprised of two parts and a pause [in between both of them]; except that it is delivered after the prayer and not before it.

Afterwards, he ﷺ went towards the women near the place where they prayed; so that he could preach and remind them and urge them to give alms.

The Prophetﷺ gathered the alms for the purpose of distributing it among those in need; like what his ﷺ custom was with voluntary charities and zakaat.

From the other benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution, out of fear that temptation [may rise] against them.

The hadeeth teaches us to set out towards the site where the ‘Eid prayer is held to attend the ‘Eid prayer, and that it is performed before the sermon is delivered.

We understand from this hadeeth the importance of preaching and reminding women, and exhort them to give alms, and that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

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..

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 guilt from the spouses, and ward off the legal prescribed punishment of Qadhf (false accusation of adultery).
In this Hadīth, the Tābi‘i Muhammad ibn Sīrīn narrates that he asked Anas ibn Mālik (may Allah be pleased with him) about an issue, thinking that he had knowledge of it, namely the issue of Li‘ān that occurs between spouses when the husband accuses his wife of adultery without having witnesses as evidence. Anas ibn Mālik (may Allah be pleased with him) informed him that Hilāl ibn ’Umayyah al-Wāqifi (may Allah be pleased with him) - one of the three who stayed behind and Allah accepted their repentance after the Battle of Tabūk - accused his wife of committing adultery with a man called Sharīk ibn Sahmā’, who was the brother of Al-Barā’ ibn Mālik, and Al-Barā’ was the brother of Anas ibn Mālik from his father.
Hilāl ibn ’Umayyah (may Allah be pleased with him) was the first man to practice Li‘ān in Islam. Li‘ān: It is when a man takes an oath four times that he is truthful about accusing his wife of adultery, and on the fifth time he swears that may Allah curse him if he is lying. Then, the woman proceeds and takes an oath four times that her husband is lying, and on the fifth time she swears that may Allah's wrath be upon her if he is telling the truth. Li‘ān took place between both of them and after they were gone, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Watch her," i.e., look at the baby's features so we may know which of them is lying, as she got pregnant during that period. If the child is "a white-complexioned child having straight hair," i.e., has flowing hair and "sore eyes," i.e., his eyes are sore because of tears, redness, or any other reason, "then he is the son of Hilāl ibn ’Umayyah," i.e., his father is Hilāl because these are his features. "But if she gives birth to a child with dark eyelids," i.e., with black eyelids, "curly hair," i.e., with hair that is curved and twisted, and "thin shanks," i.e., with tiny and thin legs, then his father is Sharīk ibn Sahmā’. Anas (may Allah be pleased with him) reported that he was informed that the child resembled Sharīk ibn Sahmā’ whom she was accused of committing adultery with.
The Hadīth points out that the ruling of Li‘ān, in principle, is to take place between the man and his wife if he accuses her of adultery without having a witness but himself.
It also clarifies that Li‘ān should take place in the presence of the Imam or the judge and in the presence of an assembly of people..

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!.

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, ward off the legally prescribed punishment of Qadhf (false accusation of adultery), and prevent strife and bloodshed.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) reports that Sa‘d ibn ‘Ubādah al-Ansāri (may Allah be pleased with him) came to the Messenger of Allah (may Allah's peace and blessings be upon him) when the following verse was revealed: {As for those who accuse chaste women [of adultery] but fail to produce four witnesses.} [Surat an-Nūr: 4], as mentioned in Musnad Ahmad Collection from the Hadīth of ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father), and he said: "O Messenger of Allah, what if," i.e., tell me and inform me what is the ruling? "A man finds his wife with another man, should he kill him?" That is to say, and the killer would, thus, be killed by way of legal retribution, or should he go bring four witnesses and he would, thus, escape after fulfilling his need? The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No," i.e., he should not be killed; rather, witnesses should be brought, and the legally prescribed punishment should be inflicted on him; otherwise, the one who is drunk, angry, or jealous would dare to kill then claim that his wife was committing adultery and chaos would, thus, prevail. Sa‘d said: "Yes" and he swore to the Prophet (may Allah's peace and blessings be upon him) by the God Who honored and privileged him by sending him with the truth and the Shariah that whoever sees this happening to his wife will be overcome by anger and jealousy and will, thus, strike him with the sword. This was not meant as an objection to the Prophet's words; rather, it was said out of jealousy and seeking the concession to kill the adulterer when caught red-handed. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said in wonder: "Listen to what your master is saying!" Master: the chief and leader, as Sa‘d was the master of the Khazraj from the Ansār. This means: Look at his jealousy! The end of Muslim's version reads: "Indeed, he is jealous, and I am more jealous than he is, and Allah is more jealous than I am," i.e., the Messenger of Allah (may Allah's peace and blessings be upon him) lauded Sa‘d's feeling of jealousy and clarified that it is from the attributes of the honorable and the eminent. The explanation of the jealousy of Allah Almighty was mentioned in the two Sahīh Collections: "The jealousy of Allah is when the believer commits what Allah has prohibited."
Despite the great significance of this matter - a man seeing his wife with a strange man - and its gravity, a Muslim is required to abide by the commands of Allah Almighty and His prohibitions, even if they contradict his opinion and personal desires. Had this matter been left to the likes of what Sa‘d had said, the consequent evil would have been much graver and it would have paved the way for false accusations and other evil consequences.
The Hadīth shows that jealousy and chivalry must not prevent one from carrying out Allah's commands and executing His prescribed punishments.
It points out the necessity of having witnesses in adultery cases..

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..