Narrated Saalim that he heard his father (may Allah be pleased with him) saying: “The Messenger of Allah ﷺ would raise his voice in Talbiyah only from the Mosque i.e., Thoo al-Hulayfah Mosque..

1544

Narrated Ibn ‘Abbaas (may Allah be pleased with him): ‘Usaamah (may Allah be pleased with him) rode behind the Prophet ﷺfrom `Arafat to Al-Muzdalifah; and then from Al-Muzdalifah to Mina. Then, he ﷺallowed Al-Fadl to ride behind him from al-Muzdalifah to Mina." He added, "Both of them (Usaamah and Al-Fadl) said, 'The Prophet ﷺ was constantly reciting the Talbiyah till he finished stoning at the Jamarat-Al-`Aqaba.".

1545

Narrated ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ with his Companions started from al-Madeenah after combing and oiling his hair and putting on two sheets of lhraam (upper body cover and waist cover). He ﷺdid not forbid anyone to wear any kind of sheets except the ones colored with saffron that leave the scent on the skin. In the early morning, the Prophet ﷺ mounted his camel while in Thoo al-Hulayfah and set out till they reached al-Baydaa', where he ﷺand his Companions (may Allah be pleased with them) recited Talbiyah, and then they did the ceremony of Taqleed (which means to put the colored garlands around the necks of the animals for sacrifice). And all that happened on the 25th of Thoo al-Qi'dah. And when he ﷺ reached Makkah on the 4th of Thoo al-Hijjah, he ﷺperformed the Tawaaf round the Ka`bah and performed the Tawaaf and walked briskly between al-Safa and al-Marwa. And as he ﷺhad a sacrifice animal and had garlanded it, he did not exit his Ihraam. Then, he ﷺproceeded towards the highest places of Makkah near Al-Hajoon while he was assuming the Ihraam for Hajj. He ﷺdid not go near the Ka`bah after he performed Tawaaf (round it) till he returned from `Arafaat. Then he ﷺordered his Companions to perform the Tawaaf around the Ka`bah and then walk back and forth between al-Safa and al-Marwa, and to cut short the hair of their heads and to finish their Ihraam. And that was only for those people who had not garlanded sacrificial animals. Those who had their wives with them were permitted to contact them (have sexual intercourse), and similarly perfume and (ordinary) clothes were permissible for them..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that the Prophet ﷺheaded towards Makkah from al-Madeenah to perform his farewell Hajj, which occurred 5 days before the end of the month of Thool QI’dah. Before departing al-Madeenah, he ﷺcombed his hair, scented his clothes and body with musk and pleasant scents, and put on his clothes of Ihraam. He ﷺdid not forbid anyone to wear any kind of sheets to cover the upper and lower parts of the body. In Arabic, the clothing worn for the upper body and lower body is called Ridaa’ and Izaar, respectively. The only type of clothes that he ﷺdid not allow during Ihraam those that are colored with saffron which would leave smell and color on the skin.
The Prophet ﷺ arrived at Thoo al-Hulayfah, which is a town that is located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it. In the early morning, he ﷺmounted his camel and set out till he ﷺreached al-Baydaa', which is a place near Thoo al-Hulayfah on the road to Makkah. And the reason it is called al-Baydaa’ is because it has no buildings, houses or landmarks. He ﷺand his Companions (may Allah be pleased with them) recited the Talbiyah aloud, and the words of which are: “The words are: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” This was his third Talbiyah, because the first one he ﷺrecited was at Thoo al-Hulayfah when he entered the state of Ihraam from the mosque of Thoo al-Hulayfah, and the second one was when he ﷺmounted his camel and stood upright.
The Prophet ﷺarrived at Makkah on the early morning of the 4th of Thoo al-Hijjah. He ﷺperformed the arrival circumambulation (Tawaaf) and then performed the rite of walking briskly between al-Safa and al-Marwa. By doing that, he ﷺcompleted the rites of ‘Umrah but he ﷺdid not exit his Ihraam because he had sacrificial animals that had colored garlands around their necks to mark them as the animals allocated for sacrifice. He ﷺmaintained his Ihraam and proceeded towards the highest place of Makkah near Al-Hajoon, which is a mountain overlooking al-Muhassab, which is located about 1.5 miles from the Ka’bah. The Prophet ﷺ did not go to the Ka’bah after he ﷺmade the arrival Tawaaf until after he finished from ‘Arafaat.
The Prophet ﷺordered his Companions who did not have sacrificial animals to perform the rites of circumambulation around the Ka’bah and brisk walking between al-Safaa and al-Marwah, and then shorten their hair to exit their Ihraam until the time of Hajj. This order was limited to those who did not have garlanded sacrifice animals. Then, he ﷺclarified that those who exited their Ihraam and had their wives with them are permitted to have sexual intercourse with their wives, and to wear perfume and ordinary clothes. Because of this, this rite was called Tamattu’ (which means in Arabic, enjoyment). On the 8th of Thool Hijjah, they again enter the state of Ihraam for Hajj and complete its rites.
This hadeeth shows that it is permissible to wear perfume before entering the state of Ihraam, and that it is allowed to do tamattu’ of ‘Umrah during the months of Hajj.

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1546

Narrated Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺ prayed four units in al-Madeenah and then two units at Thoo al-Hulayfah and then passed the night at Thool-Hulayfah till it was morning. And when he mounted his Mount and it stood up, he started to recite Talbiyah..

Commentary : The Prophet ﷺ explained to his Companions all the rulings of Hajj in words and actions and ordered them to learn their rites from him, so they can teach all the Muslims these rites.
This hadeeth clarifies some of the rites of Hajj when Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ prayed Thoohr before departing to Makkah to perform his farewell Hajj, and that he did not shorten the prayer so he ﷺ prayed the four units. Then, when he ﷺ prayed ‘Asr at Thoo al-Hulayfah, he shortened it so he ﷺ prayed two units, as mentioned in another hadeeth in Saheeh al-Bukhaaree. Thoo al-Hulayfah is a town located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it.
The Prophet ﷺ spent the night at Thool al-Hulayfah and left in the morning heading towards Makkah. He ﷺ recited the Talbiyah aloud after he mounted his camel and it stood up. The words of the Talbiyah are: Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that when his camel brought him up to al-Baydaa’, he ﷺ raised his voice in the Talbiyah for the pilgrimage. [Saheeh al-Bukhaaree]. Al-Baydaa’ is a place near Thoo al-Hulayfah on the road to Makkah. And the reason it is called al-Baydaa’ is because it has no buildings, houses, or landmarks.
It is possible that the reason the Companions (may Allah be pleased with them) differed on the place from which the Prophet ﷺ raised his voice in the Talbiyah is that each group reported what they witnessed i.e., the Prophet ﷺ came out from al-Medeenah with the intention of performing hajj, and when he ﷺ prayed at the mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah so those who heard him reported it. Then, he ﷺ mounted his camel and when it stood up, he ﷺ raised his voice in Talbiyah again, so those who heard him reported it. This is because the people were coming in groups, so they heard him raising his voice calling the Talbiyah when his camel stood up with him on its back, and they thought that the Messenger of Allah ﷺ had raised his voice in the Talbiyah only when his camel stood up with him on its back. Then, when he ﷺ ascended the height of al-Baydaa', he raised his voice in the Talbiyah. Some people heard it at that moment, and they thought that he had raised his voice in the Talbiyah when he ascended the height of al-Baydaa'. Each group reported that which they witnessed and caused them to differ in opinion about the place from which he ﷺ started his Talbiyah and Ihraam. However, the truth is that he recited the Talbiyah three times.
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1549

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Talbiyah of Allah’s Messenger ﷺ was: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.”.

1551

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ offered four units of Thoohr prayer at al-Madeenah and we were in his company, and prayed two units of the `Asr prayer at Thoo al-Hulayfah and then passed the night there till it was dawn; then he rode his mount, and when he reached Al-Baydaa', he praised and glorified Allah and said Takbeer Then he ﷺ and the people along with him recited the Talbiyah with the intention of performing Hajj and ‘Umrah. When we reached Makkah, he ﷺ ordered us to exit the lhraam (after performing the ‘Umrah). The people complied and on the day of Tarwiyah, they assumed their Ihraam for Hajj. The Prophet ﷺ slaughtered many camels as sacrificial animals with his own hands with the camels standing. When Allah's Messenger was in al-Madeenah, he ﷺ sacrificed two horned rams that were white speckled with black.".

Commentary : The Prophet ﷺ explained to his Companions all the rulings of Hajj in words and actions and ordered them to learn their rites from him, so they can teach Muslims these rites.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ prayed Thoohr before departing to Makkah to perform his farewell Hajj, which was in the 10th year of Hijrah, and that he ﷺ did not shorten the prayer, so he ﷺ prayed the four units. Then, when he ﷺ prayed ‘Asr at Thoo al-Hulayfah, he shortened it so he ﷺ prayed two units.
Thoo al-Hulayfah is a town located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it. The Prophet ﷺ spent the night there and in the early morning he ﷺ rode his mount, and when he ﷺ reached Al-Baydaa', he praised and glorified Allah and said Takbeer i.e., he said: “Alhamdullah, Subhan Allah, and Allahu Akbar,” then recited the Talbiyah aloud with the intention of performing Hajj and Umrah in one Ihraam. The words of the Tabliyah read: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” However, this was not the beginning of his Ihraam, because he ﷺ entered Ihraam at the Mosque of Thoo al-Hulayfah where he ﷺ recited the Talbiyah aloud. His second Talbiyah was when his camel stood up while he ﷺ was on its back, and the third Talbiyah was when he when he ascended Al-Baydaa'.
The people followed the Prophet ﷺ and recited the Talbiyah like him with the intention of performing Hajj and ‘Umrah in one Ihraam. However, after arriving at Makkah, the Prophet ﷺ ordered those who did not have sacrificial animals to exit their Ihraam after completing their ‘Umrah – that is after completing the rites of circumambulation around the Ka’bah and brisk walking between al-Safaa and al-Marwah and cutting or shaving the head. The Arabic term used for the sacrificial animals of pilgrims is Hady, which refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice. As the Prophet ﷺ was among those who had sacrificial animals, he ﷺ did not exit his Ihraam.
On the day of Tarwiyah, which is the 8th day of Thoo al-Hijjah, they recited the Talbiyah for Hajj. The Prophet ﷺ slaughtered camels while the camels are standing because it is easier to do it that way. Then, he ﷺ slaughtered two horned rams that were white speckled with black when he ﷺ spent ‘Eid al-Adhah in al-Madeenah.
This hadeeth shows the actions of who performs ‘Umrah then exits Ihraam and then assumes Ihraam for Hajj.
It shows that it is permissible to combine ‘Umrah and Hajj in one Ihraam, and that shortening the prayer during travelling is allowed..

1553

Narrated Naafi', 'Whenever Ibn 'Umar (may Allah be pleased with him) finished his Fajr prayer at Thoo al-Hulayfah, he would get his mount prepared. Then, he would ride on it, and after it had stood up straight (ready to set out), he would face Al-Qiblah while sitting (on his mount) and reciting the Talbiyah. When he had reached the boundaries of the Haram (of Makkah), he would stop recitation of the Talbiyah till he reached Dhaa Tuwaa (near Makkah) where he would pass the night till it was dawn. After offering the Far prayer, he would take a bath. Ibn ‘Umar (may Allah be pleased with him) mentioned that Allah's Messenger ﷺ had done the same..

Commentary : The Prophet ﷺ explained to his Companions all the rulings of Hajj in words and actions and ordered them to learn their rites from him so they can teach Muslims these rites.
In this hadeeth, Naafi’, the free slave of ‘’Abdullah ibn ‘Umar (may Allah be pleased with them), reports that Ibn ‘Umar(may Allah be pleased with him), whenever he would offer the Fajr prayer at Thoo al-Hulayfah, which is a town located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it, he would order that his mount be prepared and his luggage put over it. Then, after his ride stood up, he would face towards the Qiblah and recite the Talbiyah, which reads: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” He (may Allah be pleased with him) would continue reciting until reaching the Haram and spent the night in the valley of Tuwa (Dhee Tuwa), which is located in the higher parts of Makkah at al-Baydaa’, the house of Muhammad ibn Sayf. Then, he would perform the Fajr prayer and take a bath to get ready to enter Makkah during the daytime.
“Ibn ‘Umar (may Allah be pleased with him) mentioned that Allah's Messenger (ﷺ) had done the same.” i.e., the Prophet ﷺ spent the night in the valley of Tuwa and entered Makkah during the daytime. However, this is not obligatory since it is proven authentic that the Prophet ﷺ entered Makkah at night and assumed the state of Ihraam for ‘Umrah from al-Ji’raanah. None of that is from the rites of Hajj but it clarifies the places at which the Prophet ﷺ stayed.
It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ recited the Talbiyah for Hajj when he ﷺ reached al-Baydaa’ while he ﷺ was on the back of his camel. [Saheeh al-Bukhaaree and Saheeh Muslim]. Al-Baydaa’ is a place near Thoo al-Hulayfah on the road to Makkah. The reason it was called al-Baydaa’ because it was empty from any constructions and landmarks.
It is possible that the reason the Companions (may Allah be pleased with them) differed on the place from which the Prophet ﷺ raised his voice in Talbiyah is that each group reported what they witnessed i.e., the Prophet ﷺ came out from al-Madeenah with the intention of performing hajj, and when he ﷺ prayed at the mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah, so those who heard him reported it. Then, he ﷺ mounted his camel and when it stood up, he ﷺ raised his voice in Talbiyah again so those who heard him reported it. This is because the people were coming in groups, so they heard him raising his voice calling the Talbiyah when his camel stood up with him on its back, and they thought that the Messenger of Allah (ﷺ) had raised his voice in the Talbiyah only when his camel stood up with him on its back. Then, when he ﷺ ascended the height of al-Baydaa', he raised his voice in the Talbiyah. Some people heard it at that moment, and they thought that he had raised his voice in the Talbiyah when he ascended the height of al-Baydaa'. Each group reported that which they witnessed and caused them to differ in opinion about the place from which he ﷺ started his Talbiyah and Ihraam. However, the truth is that he recited the Talbiyah three times.
From the benefits that we can conclude from this hadeeth is that one should take a bath before entering Makkah.
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1554

Narrated Naafi’: Whenever Ibn `Umar (may Allah be pleased with him) intended to go to Makkah, he used to oil himself with a sort of oil that had no pleasant smell. Then, he would go to the Mosque of Al-Hulayfah and offer the prayer, and then ride his mount. Once he was mounted well on his Mount and the Mount stood up straight, he would proclaim the intention of assuming Ihraam. Then, he would say that he had seen the Prophet ﷺ doing the same..

Commentary : The Prophet ﷺ explained to his Companions all the rites of Hajj in words and actions and ordered them to learn their rites from him so Muslims can learn these rites from them.
In this hadeeth, Naafi’ – the freed slave of ‘Abdullah ibn ‘Umar -reports that Ibn ‘Umar (may Allah be pleased with him) used to oil himself with an oil whose smell does not show before departing al-Madeenah to Makkah to perform Hajj. He (may Allah be pleased with him) used to do that after taking a bath and before wearing his clothes of Ihraam. The reason he opted for the non-scented smell is because he thought using scented oils is not permitted if one is about to enter the state of Ihraam i.e., he was under the assumption that wearing a fragrance is against the requirements of Ihraam. However, it is proven authentic, as in Saheeh al-Bukhaaree and Saheeh Muslim, that ‘Aaishah (may Allah be pleased with her) perfumed the Prophet ﷺ with musk before he entered his Ihraam.
After, he (may Allah be pleased with him) would pray in the Mosque of Thoo al-Hulayfah, which is a town at the distance of 10 km from al-Madeenah, and it is the appointed place (MIqaat) of Ihraam for the residents of al-Madeenah and those who travel through it. Then, he (may Allah be pleased with him) would mount his camel and once it stood up, he recited the Talbiyah aloud, which read: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak”.
Then, Ibn ‘Umar (may Allah be pleased with him) informs others that he saw the Prophet ﷺ did all that whenever he ﷺ wanted to depart al-Madeenah to Makkah to perform Hajj or ‘Umrah and whenever he ﷺ wanted to enter the Ihraam. It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ recited the Talbiyah for Hajj when he ﷺ reached al-Baydaa’ while he ﷺ was on the back of his camel. [Saheeh al-Bukhaaree and Saheeh Muslim]. Al-Baydaa’ is a place near Thoo al-Hulayfah on the road to Makkah. The reason it was called al-Baydaa’ is because it was empty from any constructions and landmarks.
It is possible that the reason the Companions (may Allah be pleased with them) differed on the place from which the Prophet ﷺ raised his voice in Talbiyah is that each group reported what they witnessed i.e., the Prophet ﷺ came out from al-Medeenah with the intention of performing hajj, and when he ﷺ prayed at the mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah so those who heard him reported it. Then, he ﷺ mounted his camel and when it stood up, he ﷺ raised his voice in Talbiyah again so those who heard him reported it. This is because the people were coming in groups, so they heard him raising his voice calling the Talbiyah when his camel stood up with him on its back, and they thought that the Messenger of Allah ﷺ had raised his voice in the Talbiyah only when his camel stood up with him on its back. Then, when he ﷺ ascended the height of al-Baydaa', he raised his voice in the Talbiyah. Some people heard it at that moment, and they thought that he had raised his voice in the Talbiyah when he ascended the height of al-Baydaa'. Each group reported that which they witnessed and caused them to differ in opinion about the place from which he ﷺ started his Talbiyah and Ihraam. However, the truth is that he recited the Talbiyah three times.
From the benefits that can be concluded from this hadeeth is learning that it is permissible to oil oneself before entering the state of Ihraam. As for using fragrant items and perfumes, it is also allowed according to other hadeeths..

1555

Narrated Mujaahid: I was in the company of Ibn `Abbaas (may Allah be pleased with him) and the people talked about Ad-Dajjaal and said, "Ad-Dajjaal will come with the word Kaafir (disbeliever) written in between his eyes." On that, Ibn `Abbaas (may Allah be pleased with him) said, "I have not heard this from the Prophet ﷺ, but I heard him saying, 'As if I saw Moses (peace be upon him) just now entering the valley reciting the Talbyiah. ' ".

Commentary : The Talbiyah is from the rites of Hajj and reciting it aloud manifests this significant ritual and declares the Oneness of Allah, Exalted be He. When a Muslim recites it aloud, plants and inanimate objects recite it along with him.
In this hadeeth, the Taabi’ee, Mujaahid ibn Jabr reports that he was in the company of Ibn ‘Abbaas (may Allah be pleased with him) and the topic of the false Messiah, Ad-Dajjaal, was brought up. The appearance of Ad-Dajjaal is one of the major signs of the Day of Judgment as he will claim that he is God. The people who were present in this gathering mentioned that the Prophet ﷺdescribed him and said that the word Kaafir (disbeliever) will be written in between his eyes. According to the hadeeth in Saheeh Muslim, it is narrated on the authority of Hudhayfah ibn al-Yamaan (may Allah be pleased with him) that the Prophet ﷺsaid: “…and between his eyes is written "disbeliever," which every believer will read, whether he is literate or illiterate.” The correct view is that people can see it as it is written with actual letters that Allah has made one of the evident signs to expose his identity of ad-Dajjaal. However, Ibn ‘Abbaas (may Allah be pleased with him) stated that he did not hear that part about ad-Dajjaal from the Prophet ﷺ, but he heard him saying: 'As if I saw Moses (peace be upon him) just now entering the valley reciting the Talbyiah” i.e., it is as if I ﷺsee Moses right now with my own eyes descending the valley of al-Azraq, which is located between Makkah and al-Madeenah, reciting the Talbiyah.
It is recorded in Saheeh Muslim that the Prophet ﷺsaid: “He (Moses) was keeping his fingers in his ears and was reciting the Talbiyah loudly while passing through that valley.” And this valley is one mile away from Makkah.
This hadeeth shows that reciting the Talbiyah is prescribed whenever we ascend and descend, and while we are passing through a valley. It shows that reciting the Talbiyah while passing through the valley is from the Sunnah of Prophets (peace be upon them)..

1556

Narrated ‘Aaishah (may Allah be pleased with him) - the wife of the Prophet ﷺ: “We set out with the Prophet ﷺ in his farewell Hajj, and we assumed Ihraam for ‘Umrah. The Prophet ﷺ then said, "Whoever has the Hady (sacrificial animals) with him should assume Ihraam for Hajj along with `Umrah and should not exit the Ihraam till he finishes both." I was menstruating when I reached Makkah, and so I neither did the circumambulation round the Ka`bah nor the brisk walking between al-Safaa and al-Marwah. I complained about that to the Prophet ﷺ on which he replied, "Undo and comb your head hair, and assume Ihraam for Hajj (only) and leave the ‘Umrah." So, I did so. When we had performed the Hajj, the Prophet ﷺsent me with my brother `Abd al-Rahmaan bin Aboo Bakr (may Allah be pleased with him) to the Tan`eem. So, I performed the `Umrah. The Prophet ﷺ said to me, "This `Umrah is instead of your missed one." Those who had assumed Ihraam for `Umrah (Hajj-al-Tamattu’) performed circumambulation round the Ka`bah and did the brisk walking between al-Safaa and al-Marwah and then exited their Ihraam. After returning from Minaa, they performed another circumambulation round the Ka’bah. Those who had assumed Ihraam for Hajj and `Umrah together (Hajj-al-Qiran) performed only one circumambulation..

1557

Narrated Jaabir (may Allah be pleased with him): The Prophet ﷺordered ‘Alee [ibn Abee Taalib] (may Allah be pleased with him) to keep assuming his Ihraam..

1558

Narrated Anas ibn Maalik (may Allah be pleased with him): Jabir said, "Alee bin Abee Taalib (may Allah be pleased with him) returned from Yemen. The Prophet ﷺ said to him, 'With what intention have you assumed the state of Ihraam?' `Alee said, "I have assumed Ihraam with an intention as that of the Prophet ﷺ." The Prophet ﷺ said (to him): If I have not brought a Hady, I would have exited my Ihraam.
Muhammad ibn Bakr add from Jurayj: The Prophet ﷺ said to him: The Prophet ﷺsaid to him, 'With what intention have you assumed the state of Ihraam?' `Alee said, "I have assumed Ihraam with an intention as that of the Prophet ﷺ. 'Offer a Hady and keep the state of Ihraam in which you are now.'.

Commentary : Hajj and ‘Umrah are of a great status and are so much rewarding such that the Prophet ﷺliked to demonstrate all their rites verbally and in action. He ﷺordered them to learn their rites directly from him, so they can teach them to the rest of Muslims.
In this hadeeth, Anas (may Allah be pleased with him) reports the incident when ‘Alee (may Allah be pleased with him) came to the Prophet ﷺin the farewell Hajj. He (may Allah be pleased with him) travelled from Yemen, where the Prophet ﷺsent him to collect the alms and the one fifth, and on his way to Makkah, he (may Allah be pleased with him) entered the state of Ihraam. After, the Prophet ﷺasked him about the intention of his Ihraam. His answer was that he assumed Ihraam with an intention as that of the Prophet ﷺ. It happened that the Prophet ﷺwas one of the pilgrims who had Hady with them; thus, he entered the Ihraam with the intention to perform ‘Umrah and Hajj together. However, the Prophet ﷺcommented that if he had not brought a Hady with him, he would have exited his Ihraam and then entered Ihraam again for Hajj. This is because the pilgrim who brings Hady cannot exit his Ihraam until after the Hady is slaughtered on the Day of Sacrifice (Day of Nahr). The Hady refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice.
In another version of the same narration, the Prophet ﷺsaid to ‘Alee (may Allah be pleased with him): 'Offer a Hady and keep the state of Ihraam in which you are now until you complete Hajj.
From the benefits we can conclude from this hadeeth is that it is permissible for the pilgrim to enter the state of Ihraam with a general intention and to have it specified before entering the rites.
This hadeeth shows that it is permissible to combine ‘Umrah and Hajj in one Ihraam (i.e., Tamattu’).
It shows the great love that the Companions (may Allah be pleased with them) had for the Prophet ﷺand how keen they were to follow his example..

1559

Narrated Abu Musa (may Allah be pleased with him): The Prophet (ﷺ) sent me to some people in Yemen and when I returned, I found him at Al-Bat-haa’. He ﷺasked me, "With what intention have you assumed Ihraam (i.e., for Hajj or for ‘Umrah or for both?") I replied, "I have assumed Ihraam with an intention like that of the Prophet ﷺ." He ﷺasked, "Have you a Hady with you?" I replied in the negative. He ﷺordered me to perform Tawaaf round the Ka`ba and between Al-Safaa and Al-Marwah and then to finish my Ihraam. I did so and went to a woman from my tribe who combed my hair or washed my head. Then, when `Umar (may Allah be pleased with him) came (i.e., became Caliph) he said, "If we follow Allah's Book, it orders us to complete Hajj and ‘Umrah; as Allah says: {Perform the Hajj and ‘Umrah for Allah.} (2.196). And if we follow the Sunnah of the Prophet (ﷺ), he ﷺdid not finish his Ihraam till he sacrificed his Hady.".

1560

Narrated ‘Aaishah (may Allah be pleased with her): "We set out with Allah's Messenger (ﷺ) in the months of Hajj, and (in) the nights of Hajj, and at the time and places of Hajj and in a state of Hajj. We dismounted at Sarif. The Prophet (ﷺ) then addressed his Companions (may Allah be pleased with them) and said, "Anyone who has not got a Hady and likes to do ‘Umrah instead of Hajj may do so (i.e., Hajj-al-Tamattu`) and anyone who has got a Hady should not finish the Ihraam after performing ' `Umrah. (i.e., Hajj-al-Qiraan). ‘Aaishah (may Allah be pleased with her) added, "Some of the Companions of the Prophet (ﷺ) complied while some of them did not." As for Allah's Messenger (ﷺ) and some of his Companions, they were resourceful and had the Hady with them, they could not perform ‘Umrah (alone) (but had to perform both Hajj and ‘Umrah with one Ihraam). ‘Aaishah (may Allah be pleased with her) added, "Allah's Messenger (ﷺ) came to me and saw me weeping and said, "What makes you weep, O Hantaah?" I replied, "I have heard your conversation with your Companions, and I cannot perform the ‘Umrah." He asked, "What is wrong with you?' I replied, ' I am in a state that does not allow me to offer the prayers (i.e., I have my menses).' He (ﷺ) said, ' It will not harm you for you are one of the daughters of Adam, and Allah has written for you (this state) as He has written it for them. Keep on with your intentions for Hajj and Allah may reward you that." ‘Aaishah (may Allah be pleased with her) further added, "Then we proceeded for Hajj till we reached Mina and I became clean from my menses. Then I went out from Mina and performed Tawaaf round the Ka`bah." ‘Aaishah (may Allah be pleased with her) added, "I went along with the Prophet (ﷺ) in his final departure (from Hajj) till he dismounted at Al-Muhassab, and we too, dismounted with him." He called `Abd al-Rahmaan bin Abu Bakr and said to him, 'Take your sister outside the sanctuary of Makkah and let her assume Ihraam for 'Umrah, and when you had finished `Umrah, return to this place and I will wait for you both till you both return to me.' " ' ‘Aaishah (may Allah be pleased with her) added, " So we went out of the sanctuary of Makkah and after finishing from the `Umrah and the Tawaaf, we returned to the Prophet (ﷺ) at dawn. He (ﷺ) said, 'Have you performed the `Umrah?' We replied in the affirmative. Thereupon, he (ﷺ) announced the departure amongst his Companions and the people set out for the journey, and the Prophet too left for al-Madeenah.''.

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports that she set out with the Messenger of Allah ﷺin the months and nights of Hajj i.e., she went out with him during the time of Hajj and attended the designated locations of Hajj, underwent the different conditions of pilgrimage, and refrained from all that which is not allowed during pilgrimage. They landed at Sarif, a place six miles (10 km) away from Makkah, and there the Prophet ﷺaddressed his Companions (may Allah be pleased with them) and said to them that he likes whoever does not have Hady – which are the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice to make their Ihraam for ‘Umrah only and then exit their Ihraam, and there is nothing required from them for doing so. This is because when the Companions (may Allah be pleased with her) set out with the Prophet ﷺin this journey, they entered their Ihraam with the intention of performing ‘Umrah and Hajj together. After all of them completed the rites of ‘Umrah, he ﷺordered those who did not have Hady to exit their Ihraam and enter Ihraam for Hajj on the day of Tarwiyah. As for those who had Hady, he ﷺordered them to maintain their Ihraam; thus, the rites of ‘Umrah be included in the rites of Hajj. Some of the Companions (may Allah be pleased with them) exited their Ihraam while some other Companions did not, which shows that as if the order was optional. It was said that the Prophet ﷺmade it optional for them at the beginning to absorb their shock and be kind to them by showing that they will get the reward of ‘Umrah in the months of Hajj, because at that time, they considered exiting their Ihraam before performing Hajj a serious heinous act, but then he ﷺemphasised his order and made it obligatory upon them, as he ﷺdisliked their reluctance to follow the order. However, after he ﷺmade it obligatory, all of them accepted it and complied except those who had Hady. The Messenger of Allah ﷺand some of his Companions were resourceful and had Hady; thus, they did not exit their Ihraam after completing the ‘Umrah.
Afterwards, the Prophet ﷺfound ‘Aaishah (may Allah be pleased with her) crying so he ﷺinquired as to what was wrong and addressed her with the name Hantaah, which was said that a person does not know the evil and plots of people! It is possible that it is used as a form of calling to say Hey you! She explained that she heard his instruction to his Companions – that those who do not have Hady to exit their Ihraam after they have completed the ‘Umrah - and then informed him that she cannot perform the rites of ‘Umrah i.e., the Tawaaf and brisk walking between al-Safaa and al-Marwah because she got her period, although her Ihraam was to do Qiraan (Hajj and ‘Umrah together). However, out of her decorum. Thereupon, the Prophet ﷺattempted to make it easier on her and cheer her up so he ﷺinformed her that her menses will not harm her, because it is a thing which Allah has ordained for the daughters of Adam, and that this happens to all women. Then, he ﷺtold her to continue her Hajj with the hope that Allah will allow her to perform it and complete it.
‘Aaishah (may Allah be pleased with her) assumed her Hajj and after she arrived at Mina, she became clean from her menses, which was on the 10th of Thoo al-Hijjah, on the Day of Nahr. Mina is a valley surrounded by mountains and is located about 6 km to the south of Makkah, between Makkah and the mountain of ‘Arafah. There, some of the rites of Hajj are performed like the rite of throwing the pebbles. After she became clean, she left Mina and performed Tawaaf round the Ka’bah. Then, she joined the Prophet ﷺand the cohort who departed Minaa on the 13th of Thoo al-Hijjah as others departed it on the 12th of Thoo al-Hijjah. After, she went down with the Prophet ﷺto a place called al-Muhassab, which is a spacious land between Makkah and Minaa. The name of the place is derived from the Arabic word al-Hasbaa’ (pebbles) because pebbles gather there from the water stream.
The Prophet ﷺorderd ‘Abd al-Rahmaan ibn Abi Bakr al-Siddeeq (may Allah be pleased with him) to take his sister, ‘Aaishah (may Allah be pleased with her) and leave the Haram and go to the Tan’eem so she can enter her Ihraam for ‘Umrah in lieu of the ‘Umrah she missed because of her menses. Then, he ﷺordered them to return to al-Muhassab after completing the ‘Umrah where he ﷺwill wait for them. She (may Allah be pleased with her) followed the instructions of the Prophet ﷺand went to the Tan’eem, which is a place located 7 km from the Haram of Makkah and the place from which the people of Makkah enter Ihraam. After she entered her Ihraam for ‘Umrah and completed the final tawaaf, she headed to where the Prophet ﷺwas waiting for her. She arrived about fajr time. After he ﷺlearned that she completed her ‘Umrah, he ﷺinformed his Companions that it is the time to depart, so all the people joined them and on their way to al-Madeenah, he ﷺpassed by the Ka’bah and performed the farewell Tawaaf before Fajr time, as reported in the hadeeth in Saheeh Muslim.
This hadeeth shows the mercy of the Prophet ﷺtowards his wife and his attempts to cheer her up and pleases her when she was sad.
It shows that the last rite that pilgrims need to do is to perform the farewell Tawaaf and then leave to their homeland.
.

1561

Narrated ‘Aaishah (may Allah be pleased with her): 'We went out with the Prophet (ﷺ) with the intention of performing Hajj only and when we reached Makkah, we performed Tawaaf round the Ka`bah and then the Prophet (ﷺ) ordered those who had not driven the Hady along with them to finish their Ihraam. Thereupon, the people who had not driven the Hady along with them finished their Ihraam. The Prophet's wives, too, had not driven the Hady with them, so they too, finished their Ihraam." `Aaishah (may Allah be pleased with her) added, "I got my menses and could not perform Tawaaf round the Ka`bah." So, when it was the night of Hasbah, I said, 'O Allah's Messenger (ﷺ)! Everyone is returning after performing Hajj and `Umrah, but I am returning after performing Hajj only.' He (ﷺ) said, 'Did not you perform Tawaaf round the Ka`bah the night we reached Makkah?' I replied in the negative. He (ﷺ) said, 'Go with your brother to Tan`eem and assume the Ihraam for `Umrah, (and after performing it) come back to such and such a place.' On that Safiyyah (may Allah be pleased with her) said, 'I feel that I will detain you all.' The Prophet (ﷺ) said, 'O 'Aqra Halqa! Did not you perform Tawaaf round the Ka`bah on the Day of Sacrifice? (i.e., Tawaaf-al-ifaadah) Safiyyah (may Allah be pleased with her) replied in the affirmative. He said, (to Safiyyah). 'There is no harm for you to proceed on with us.' " `Aaishah (may Allah be pleased with her) added, "(after returning from `Umrah), the Prophet (ﷺ) met me while he was ascending (from Makkah) and I was descending to it, or I was ascending, and he was descending.".

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, ‘Aaishah (may Allah be pleased with her), the Mother of the Believers, reports that she set out with the Prophet ﷺin his farewell hajj, which occurred in the 10th year of Hijrah. They departed al-Madeenah with the intention to perform Hajj; thus, when they arrived at Makkah, they performed the arrival Tawaaf without her because she had her period when they entered Makkah. The Prophet ﷺordered those who did not have Hady to exit their Ihraam after performing ‘Umarh, which is done by performing Tawaaf then perform the brisk walking between al-Safaa and al-Marwah, and finally to cut [or shave] the hair. This is how pilgrims break their ‘Umrah from Hajj, and it happened that the wives of the Prophet ﷺdid not have Hady thus they exited their Ihraam after completing the rites of ‘Umrah.
The Hady mentioned in the hadeeth refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice.
‘Aaishah (may Allah be pleased with her) reports that she menstruated thus could not perform the Tawaaf of ‘Umrah. As for the Tawaaf of Hajj, she mentioned according to another narration in Saheeh al-Bukhaaree, that she was in her Ihraam for Hajj and when she arrived at Mina on the 10th day of Thoo al-Hijjah, which is the Day of Sacrifice, she became clean then she left Mina and performed Tawaaf al-Ifaadah then she left with the Prophet ﷺin the group who leave Mina on the 13th of Thoo al-Hijjah.
When it was the night of Hasbah, which is the night that they spent at al-Muhassab i.e., a spacious land between Makkah and Mina. The name of the place is derived from the Arabic word al-Hasbaa’ (pebbles) because pebbles gather there from the water stream. This was when the Prophet ﷺleft preparing to travel back to al-Madeenah. There, she (may Allah be pleased with her) said to the Prophet ﷺ: “Everyone is returning after performing Hajj and `Umrah, but I am returning after performing Hajj only,” because she was keen on doing as many good deeds and acts of worship as possible just like the other Mother of the Believers and Companions (may Allah be pleased with them). She wanted to perform ‘Umrah like everyone else. The Prophet ﷺordered her to go with her brother ‘Abd al-Rahmaan (may Allah be pleased with him) to the Tan’eem and enter Ihraam for ‘Umrah from there. He ﷺdid that to please her and make her happy and then appointed al-Muhassab, where he ﷺwas spending the night, the place of meeting after she completes her ‘Umrah.
‘Aaishah (may Allah be pleased with her) then relates that Safiyyah bint Huyyay (may Allah be pleased with her) thought that she will delay the people because she menstruated and could not perform the farewell Tawaaf. She menstruated on the night of Sacrifice and thought that everyone will have to wait for her until she be clean and perform it. The Prophet ﷺremarked: “Aqra Halqa” which is an expression that was customary among the Arabs who would utter it out of habit without intending its meaning, which is an invocation against the person. However, the Prophet ﷺasked her if she performed the tawaaf al-Ifaadah and she confirmed that she completed it. Thereupon, he ﷺinformed him that it was not a problem, and that she does not have to do it because menstruating women are not obliged to do it.
Then, ‘Aaishah (may Allah be pleased with her) mentions that she met the Prophet ﷺat al-Muhassab, which is the starting point from which people depart to outside Makkah. She mentioned that she met him ﷺwhile he was ascending (from Makkah) and she was descending to it, or she was ascending, and he ﷺwas descending.
This hadeeth shows that it is permissible to perform ‘Umrah in the months of Hajj and exit Ihraam.
It shows the kind treatment and compassion of the Prophet ﷺfor women..

1471

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

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

1472

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

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

1476

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

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

1478

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

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

1479

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

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

1480

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

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

1480

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

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

1481

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

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

1482

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

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

1483

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

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

1493

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

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

1495

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

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

1496

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

1498

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

1502

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

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

Book of Hadith

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