Narrated Anas ibn Maalik (ra): Allah's Messenger (ﷺ) entered Makkah in the year of its Conquest wearing a Mighfar on his head and when the Prophet (ﷺ) took it off, a person came and said, "Ibn Khatal is holding the covering of the Ka`bah (taking refuge in the Ka`bah)." The Prophet (ﷺ) said, "Kill him."
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Commentary : The Prophet ﷺ and the Muslims departed from Makkah oppressed, then returned as victors after the Quraysh violated the covenant which existed between them and the Messenger of Allah ﷺ as stipulated in the Treaty of Hudaybiyyah. The Conquest of Makkah is the greatest victory of the Muslims and heralded that the sun of disbelief and polytheism has set in the Arabian Peninsula.

In this hadeeth, Anas ibn Maalik (ra) reports that when the Prophet ﷺentered Makkah in the Year of the Conquest, - which is the eighth year after Hijrah - he had a mighfar on his head, which is a protective helmet with a piece of chain mail connected to it, which warriors wear in combat in order to protect themselves. It has been transmitted on the authority of Jaabir ibn ‘Abdullah (ra) that on the Day of the Conquest, the Messenger of Allah ﷺentered Makkah wearing a black turban.” [Saheeh Muslim]. It is possible that the helmet was above the turban, protecting his noble head from the rust of iron, or that the turban was over the helmet and chain mail. Or that he ﷺ first entered the city with the helmet on his head, then removed it and put on the turban after that, and each of the narrators reported what they saw.

After the Prophet ﷺ took off the helmet, a man - whose name is Aboo Barzah Nadlah ibn ‘Ubayd al-Aslamee (ra) or Sa’eed ibn Hurayth (ra) - came to him ﷺ and said: ‘O Messenger of Allah! Ibn Khatal is clinging to the curtain of the Ka‘bah.” Thereupon, the Prophet ﷺ issued his order to kill him.

Ibn Khatal’s name used to be ‘Abd al-‘Uzzaa in the time of ignorance before the Islam. He was from the tribe of Banee Taym ibn Fihr ibn Ghaalib. When he embraced Islam, the Messenger of Allah ﷺnamed him ‘Abdullah, and his given name was Khatal ‘Abd Manaaf. The word Khatal was his epithet because one of his jawbones was lower than the other.

The Prophet ﷺhad sent Ibn Khatal to a place with a man who was one of the Ansaar, to collect alms, and was invested with authority over the other man. But when they both were on the way, Ibn Khatal killed the man who was with him from the Ansaar, took his money and belongings. When he returned to Makkah, he brought along two singing female slaves who sang insults about the Prophet ﷺ. Thereafter, the Prophet ﷺ had excluded him from the amnesty which he ﷺ had offered to those who entered the Sacred Mosque during the Conquest of Makkah. He ﷺhad ordered for Ibn Khatal to be killed, even if he was found clinging to the curtains of the Ka‘bah. As a result, Aboo Barzah (ra) killed him, with Sa’eed ibn Hurayth (raa) participating in the act. It may have been Sa’eed ibn Thu’ayb or al-Zubayr ibn al-‘Awwaam (ras). Ibn Khatal was executed between the site where Ibraheem (as) stood near the Ka‘bah (i.e., the maqam of Ibraheem) and the well of Zamzam; and it was done so for the treacherous acts he committed while being a legally responsible member of the early Islamic community. Therefore, he was executed in retribution for the blood of the Muslim he killed, and then later apostatized from the religion, which was analogous to high treason.

This hadeeth highlights the permissibility of entering Makkah without being in the consecrated state one enters for Hajj or ‘Umrah (i.e., Ihraam).

It shows the permissibility of administering the fixed punishments (Hudood) and retributions (Qisaas) in Makkah.

It also shows that the Ka‘bah does not protect the offender, nor does it prevent the local leadership from issuing an obligatory fixed punishment.

It also highlights the permissibility of wearing a mighfar, and other instruments of war in case of fear of engaging with the enemy, and that does not contradict one’s complete reliance and trust in Allah.

And lastly, it establishes the permissibility of informing the authorities of corrupt people, and that this is not considered a prohibited form of backbiting and talebearing..

1852

Narrated Ibn ‘Abbaas (ra): A woman from the tribe of Juhaynah came to the Prophet (ﷺ) and said, "My mother had vowed to perform Hajj, but she died before performing it. May I perform Hajj on my mother's behalf?" The Prophet (ﷺ) replied, "Perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay Allah's debt as He has more right to be paid."
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Commentary : The vow is an act of worship and pious deed that should not be done for anyone except Allah. He, The Mighty and Majestic, has praised the worship of His righteous servants; promised them rewards and recompense; and mentioned that some of their qualities is fulfilling their vows when He says: {They fulfil their vows} [Quran 76:7].

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that a woman from the Juhaynah tribe came and asked the Prophet ﷺ about the legal verdict for completing the Hajj on behalf of her mother who died yet vowed to perform it but did not complete it before her passing. The Prophet ﷺ said to her: “Perform the Hajj on her behalf.” Then, the Prophet ﷺlikened the Hajj that her mother owes to a debt, and it is incumbent to fulfil it, because it is a right due to a person; and the fulfilment of a vow is a right that Allah, The Almighty has over His creation. Therefore, fulfilling His right is more binding and deserving to observe than the rights of man.

Perhaps, the Prophet ﷺallowed her to perform the Hajj on behalf of her mother with the understanding that the woman had already performed the obligatory Hajj for herself first; and then desired to perform it on behalf of her mother. This is based on a hadeeth transmitted by Aboo Daawood, on the authority of Ibn ‘Abbaas (ra), who narrates: “that the Prophet ﷺonce heard a man say: ‘Here I am O Allah on behalf of Shubrumah.” To which, The Messenger of Allah ﷺasked: “Who is Shubrumah?” The man replied: ‘A brother or close relative of mine.’ He ﷺ said in return: “Have you performed the Hajj on behalf of yourself?” The man said: ‘No.’ The Prophet then said: ‘Perform the Hajj for yourself, then perform it on Shubrumah’s behalf.” In some wordings of the hadeeth, it has been related: “This Hajj is for yourself, then perform the pilgrimage on behalf of Shubrumah.”

This hadeeth shows the permissibility of performing Hajj on behalf of the deceased and the permissibility of vowing to perform the Hajj.

It highlights the permissibility that one can make analogies and offering examples so that the person listening can makes themselves clearer and make an impact on the minds of those listening and make it easier for them to understand.

It shows that likening something that is dissimilar can be equivocated to something that is agreed upon.

It highlights that it is recommended for the scholar who is issuing fatwa to warn others with regard to the evidence he provides, if it results in a benefit and is more appeasing to the inquirer and encouraging that he will comply.

And lastly, it strongly encourages filial piety, reverence, and devotion to parents by fulfilling their vows and debts..

1857

Narrated ‘Abdullah ibn ‘Abbaas (ra): I came riding on my she-ass and had (just) then attained the age of puberty. Allah's Messenger (ﷺ) was praying at Minaa. I passed in front of a part of the first row and then dismounted from it, and the animal started grazing. I aligned with the people behind Allah's Messenger (ﷺ) (The sub-narrator added that happened in Minaa during the Prophet's Farewell Hajj)
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Commentary : The noble Companions (ras) were eager to be close to the Prophet ﷺ and ensured to accompany him ﷺ at his residence and travels. They transmitted to us what they observed and what transpired amongst them in his presence so that we can take lessons and embrace the examples provided by him.

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that he set out to perform the Hajj with the Prophet ﷺ, which was on the Farewell Pilgrimage that occurred in the tenth year after Hijrah. He clarifies that he was approaching the age of puberty; that is to say: just a short time before he reached puberty. He was thirteen years and a few months old at that time.

He came to the Prophet ﷺ, who was at the time standing and leading the prayer at Minaa - which is a valley near the Sacred Precinct of Makkah that the pilgrims descend into for the purpose of staying overnight on the Day of Quenching Thirst (i.e. the first day of Hajj, alias Day of Tarwiyah), and the three days after Eid al-Ad-haa in order to throw their pebbles at the three pillars which are known as the Jamaraat - while riding a female donkey (Arabic: ataan) - which is a name of a genus of donkeys that is used for both male and female donkeys - then he passed in between the first prayer row with the donkey; and that was because the Prophet ﷺ served as a barrier for those praying behind him ﷺ. In a report transmitted by al-Bukhaaree, it has been narrated that “he ﷺ led the people in prayer at Minaa without a barricade in front of him” Then, Ibn ‘Abbaas (ra) dismounted from the she-ass and stood with the people in the row behind the Messenger of Allah ﷺand made the animal walk so that it could graze and eat. And he (ra) added in a narration reported in Saheeh al-Bukhaaree and Saheeh Muslim that: “no one objected to me about it.”

This hadeeth highlights the permissibility of children performing the Hajj. And it shows that the barrier utilized by the prayer leader is a barrier for those praying behind him, or that the prayer leader, himself, is one for those who stand behind him in prayer.

And lastly, it highlights that we may endure some unpleasant scenarios when the benefits that result in the outcome may outweigh the harm..

1858

Narrated ‘Aaishah raa: “The Messenger of Allah (ﷺ) told me, “If your people were not closer to the era of disbelief, I would have demolished the House and would have built it on the foundations of Ibraaheem (peace be upon him) – as Quraysh shortened its construction – and I would have made a back door for it.”
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Commentary : The description of the construction of Ibraaheem (peace be upon him) of the House was that it was curved around the two corners of al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee; thus, the Hijr of Ismaa’eel was a part of it, and it had two corners, which are the two Yamaanee corners. But when Quraysh built it in the pre-Islamic era, they made four corners for it, and placed the Hijr of Ismaa’eel behind it, as they wanted to perfectly complete the circumambulation of the Ka’bah, and it is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. Hence, al-Hijr is part of the Ka’bah.
In this hadeeth, ‘Aaishah raa reports that the Prophet ﷺinformed her that were Quraysh not new to Islam (i.e., they are still not yet firm in Islam and completely detached from the traces of the pre-Islam) and were there no fear of the hearts denying it, then he ﷺwould have demolished the Sacred House and would have rebuilt it upon the original foundations of Ibraaheem (peace be upon him). The Prophet ﷺadded that he ﷺwould have placed a back exit, meaning, a back door. It is reported in the authentic hadeeth that he ﷺsaid: “I would have placed two doors for it, one door for people to enter and the other door for them to exit.” [Saheeh al-Bukhaaree and Saheeh Muslim].
He ﷺmentioned to her that Quraysh shortened the construction of the House, meaning, they reduced it to its presently built size and did not build the full House upon the original foundations of Ibraaheem; due to the shortage of funds which they collected to complete its construction. This is because they had stipulated beforehand that the money that will be used to construct the Ka’bah will be the purest of wealth and that it will not contain in it any money earned from prohibited or evil sources.
This hadeeth serves as evidence for perpetrating the lesser of two evils in order to repel the greater of them – that is to say, making no changes to the current construction of the Ka’bah is less in harm than the dissension of some Muslims and their turning away from their religion.
It also serves as a proof for the famous maxim: “Repelling the harm takes priority over obtaining benefits.”
From the other benefits we can conclude from this hadeeth is learning that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite)..

1858

Narrated al-Saa’ib ibn Yazeed: (While in the company of my parents) I was made to perform Hajj with Allah's Messenger (ﷺ) and I was a seven-year-old boy then.
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Commentary : Islam places conditions on legal accountability, and mandatory obligations upon the Muslim, including that he performs the Hajj if he has attained puberty, is of sound mind, free, and is able to do so.

In this hadeeth, al-Saa’ib ibn Yazeed (ra) reports that he was one of those who went for Hajj while still a young boy, and he was seven years old at the time he performed it. He mentions that he did it with the Prophet ﷺduring the Farewell Pilgrimage in the tenth year after Hijrah. Thus, the pilgrimage is valid for a child, and he will be rewarded for it; however, it does not suffice him as a fulfilment of the religious duty in performing the Hajj itself.

It is reported on the authority of Ibn ‘Abbaas (ra) that a woman lifted one of her children and called out: ‘O Messenger of Allah! Is there a Hajj for this [little] one?’ He ﷺresponded by saying: ‘Yes, and you will be rewarded” [Saheeh Muslim].

One benefit that we can conclude from this hadeeth, is learning the permissibility and validity of a child performing the Pilgrimage..

1860

Narrated Ibraaheem from his father from his grandfather that 'Umar(ra) in his last Hajj allowed the wives of the Prophet(ﷺ) to perform Hajj and he sent with them 'Uthmaan ibn 'Affaan(ra) and 'Abd al-Rahmaan ibn 'Awf(ra) as escorts..

Commentary : ‘Umar ibn al-Khattaab (ra) was firm about the truth, and did not fear the censure of the rebuker for the sake of Allah. If the truth appeared in something other than what he deemed correct, he (ra) would relinquish his position immediately.

In this hadeeth, the Taabi‘ee (i.e. one of the early successors to the noble Companions (ras)) Ibraaheem ibn ‘Abd al-Rahmaan ibn ‘Awf reports that the Commander of the Faithful, ‘Umar ibn al-Khattaab (ra) allowed the wives of the Prophet (ﷺ)to go on Hajj during the last one that he (ra) performed, since ‘Umar (ra) did not permit them to go on Hajj after he became the Caliph of the Muslims, based on what The Almighty says: {and remain in your homes} [Quran 33:33]. He used to believe that it was prohibited for them to travel initially. Then, its permissibility became apparent to him, so he allowed them to do so towards the end of his caliphate. So, they set out to perform the Hajj, except for two of the Mothers of the Believers: Zaynab bint Jahsh (raa) and Sawdah bint Zam‘ah (raa). Thus, The Prophet’s wives performed the pilgrimage, except for them; as they both said: “No beast shall move us after the Messenger of Allah said: This is your Hajj, afterwards stay at home and recline on the tops of mats,” as has been mentioned in the Musnad of Ahmad. The mat referred to in the hadeeth is called Husr in Arabic, which is a mat woven and made out of palm leaves and the like and was spread out and used to furnish the home. What is meant by this statement: is that this Hajj was the one that they should obligatorily perform during their lives; and after completing it; they should remain in their homes and sit atop the furnished mats in their homes; and not leave unnecessarily. Some of the Mothers of the Believers interpreted that what was meant by the hadeeth is that nothing was obligatory upon them other than this pilgrimage. But anything more than that was considered supererogatory. This understanding is reaffirmed by the hadeeth narrated by the Mother of the Believers, ‘Aa’ishaa (raa), who relates: “Rather, the best struggle for you, women, is to partake in the performance of the Hajj, and complete it as I have performed it.” [Saheeh al-Bukhaaree]

‘Umar ibn al-Khattaab sent ‘Uthmaan ibn ‘Affaan and ‘Abd al-Rahmaan ibn ‘Awf (ras) along with them when he permitted them to offer the pilgrimage. Trustworthy women also accompanied the wives on their Hajj, and they took the place of a mahram. The other interpretation is that it may be seen that every man is a mahram to them because they are the Mothers of the Believers. ‘Uthmaan used to call out to those around and announce: “No one is to approach them, nor extend a gaze upon them at all, except for a blink of an eye while they are in their howdahs atop of their camels,” as it is mentioned in al-Sunnah al-Kabeer by Imam al-Bayhaqee..

1862

Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) said, "A woman may not travel, unless she is accompanied by a mahram, and no man may visit her except in the presence of a Mahram." A man got up and said, "O Allah's Messenger! I intend to go with the such-and-such army, but my wife wants to perform Hajj." The Prophet (ﷺ) said (to him), "Go along with her (to Hajj).
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Commentary : Women have a significant position in Islam. The religion raises her status, safeguards her, and orders for her: care, support, and patronage in all situations, whether it be in the city, or during travel.

In this hadeeth, there is an illustration of Islam’s protection for women, and its care and concern for them; where the Prophet ﷺ said: “A woman may not travel, unless she is accompanied by a mahram.” A mahram for a woman is anyone who is permanently forbidden from marrying her due to a permitted reason, such as the father, son, the nephews of fellow siblings, the paternal uncle, the maternal uncle, and the like. So, anything designated as travel is forbidden for a woman without having a husband or mahram in her company.

The Prophet ﷺadded that nor may a man come up to her unless a mahram is with her to show that it is not permissible for a marriageable man to be alone with her; unless one of her mahram is with her because blocking the means to evil is a legitimate objective. Preventing travel and the possibility of marriageable men being alone with women blocks countless means in which wrongdoing may occur, and prevents the temptation of women, which is the strongest trial for men.

Upon hearing this prohibition, one of the Companions (ra)- and he wanted to head out to battle with the Messenger ﷺ - said to the Prophet ﷺ that his wife wanted to perform the Hajj, while he desired to set out for battle against the enemy. So, which concern should he tend to? The Prophet ﷺbided him to set out with his wife and perform the Hajj, so that he may act as a mahram for her and that she may be able to fulfil the obligatory religious duty incumbent upon her. This is because warding off and repelling the enemy is a communal obligation; whereas if it was an individual obligation, it would have taken precedence over departing with her, as can be understood from the authentic hadeeths.

This hadeeth highlights that avoiding corruption takes precedence over bringing about benefits and the good.

It explicitly highlights the prohibition of being alone with marriageable people.

It shows that a man performing Hajj with his wife when she desires to go is superior to his travels in preparation for combat, and that we should give precedence and take caution and care over the most important concerns and distinguish them from matters which conflict with them.

And lastly, it encourages the leader to be on the lookout for the interest of his people.
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1863

Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) returned after performing his Hajj, he asked Umm Sinaan Al-Ansaaree, "What did prevent you from performing Hajj?" She replied, "Father of so-and-so (i.e., her husband) had two camels and he performed Hajj on one of them, and the second is used for the irrigation of our land." The Prophet (ﷺ) said (to her), "Perform `Umrah in the month of Ramadan, as it is equivalent to Hajj or Hajj with me (in reward).
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Commentary : It was the Prophet’s ﷺnoble nature to engage with his Companions and reverently inquiring about their performance of what was obligatory upon them and urge them towards good deeds.

In this hadeeth, Ibn ‘Abbaas (ra) reports that the Prophet ﷺasked Umm Sinaan al-Ansaaree (raa) about the reason she did not partake in Hajj after returning from the Farewell Pilgrimage. To which, she told him ﷺthat what had prevented it was that she and her husband, AbooSinaan (ra) did not own any means of transportation except for two camels that carry water for drinking and irrigation. So, her husband went to perform the Hajj with one camel and left the other to irrigate the land which they owned. The Prophet ﷺcomforted her and told her about a deed equal in reward to the Hajj, and that was to perform an ‘Umrah during the month of Ramadan, because an ‘Umrah that is offered in Ramadan is equivalent in its reward to that of the Hajj - or performing the Hajj with him ﷺ, though the narrator doubted that. It does not mean that the ‘Umrah fulfils the necessity of performing the Hajj or takes its place in removing its obligation - even if it appears indicative as such. Rather, it is a mode of hyperbole by strengthening the expression and augmenting a deficiency with something that has been completed (i.e., the pilgrimage itself); in order to encourage its performance. This is similar to what has been reported about the Prophet ﷺstating that [the ayah]: {Say: “He is Allah, who is One and Indivisible} (Quran 112:1) is equivalent to one third of the Quran; where it’s narrated that reciting {Say: “He is Allah, who is One and Indivisible} (Quran 112:1) is equal to the reward of reciting a third of the Quran; but it is not equivalent to reciting a third of the Quran in actuality.

Two benefits we can conclude from this hadeeth is that it highlights that the reward for doing good deeds increases with an increase of cherishing the sanctity of the time in worship, such as increasing the presence of one’s heart, and developing a sense of purpose and realization of their role in relation to Allah.

And lastly, it highlights the merit of performing ‘Umrah during Ramadan..

1864

Narrated Qaz’ah, the freed slave of Ziyaad: I heard Aboo Sa`eed (ra) -who participated in twelve military missions with the Prophet (ﷺ) -saying, "I heard four things from Allah's Messenger (ﷺ) (or I narrate them from the Prophet (ﷺ) which won my admiration and appreciation. They are: -1. "No woman should travel without her husband or without a Mahram for a two-days' journey. -2. No fasting is permissible on two days of `Eid al-Fitr, and `Eid al-Ad-ha. -3. No prayer may be offered after two prayers: after the `Asr prayer till the sun sets and after the morning prayer till the sun rises. -4. Not to travel (for the purpose of visiting) except for three mosques: Al-Masjid-al-Haram (in Makkah), my Mosque (in al-Madeenah), and al-Masjid al-Aqsa (in Jerusalem).”
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Commentary : The Companions (ras) were always eager to be near the Messenger of Allah ﷺ; so that: they could drink and be satiated from his ﷺknowledge and be led by his ﷺguidance. They have transmitted what they have learned from him ﷺto us; so, we may walk in his ﷺ path and follow his guidance. Verily, the Prophet ﷺ taught them all of the best in all of their affairs.

In this hadeeth, the Taabi‘ee (i.e. one of the early successors to the Noble Companions (ras)) Qaza‘ah, the freed slave of Ziyaad mentions that he heard AbooSa‘eed al-Khudree (ra) - who fought with the Prophet ﷺin twelve military expeditions - relate that the Prophet ﷺsaid four statements that contain legal issues and rulings. These four declarations had left him in a state of awe and wonder. The two verbs in Arabic used in this hadeeth to describe Aboo Sa’eed’s amazement when hearing these statements have the same meaning, which is astonishment. That is because it is permissible in Arabic to repeat the meaning, due to the different pronunciation and wording. The Arabs do this a lot, as a means to add clarity and emphasis in their vernacular. Or the meaning of the verb used (‘aanawahu) could also mean that it caused him to be happy and delighted as well.

The first of these four statements is that a woman is prohibited from traveling for a two days journey (or longer) without her husband or one of her mahram accompanying her. The mahram for a woman is anyone who is permanently forbidden from marrying her due to a permitted reason related to its inviolable nature, like the father, son, the nephews of fellow siblings, the paternal uncle, the maternal uncle, and the like. It is reported on the authority of AbooHurayrah (ra) that the Prophet ﷺsaid: “A journey the length of a day and night.” [Saheeh al-Bukhaaree and Saheeh Muslim] It has also been transmitted in the same aforementioned works in a report narrated by Ibn ‘Umar (ra): “a three days journey.” There is no inconsistency or contradiction between them, however, because the wording differed according to the questioners and people directly involved in the correspondence of the reports. And in all of this, there is no definition in the least regarding what the word “travel” here consists of in regard to length. Nor did he ﷺmention a minimum limit of what is implied in the word ‘travel’ here. The upshot is that anything that may be considered as travel is forbidden for a woman without her husband or a mahram accompanying her - whether it is three days, two days, a single day, half of a day, or anything other than that. Likewise, accompanying a woman in any capacity is restricted to her husband or one of her mahram only; because that serves as a measure to safeguard herself, her honour, and wealth; due to her frailty and helplessness. And this is also due to women being a trial and are more likely to be coveted and desired by others, except in what Allah has created in the souls of man: a natural disposition and propensity to avoid forbidden relationships with kin.

The second is about the prohibition to fast on the ‘Eid holidays (i.e. ‘Eid al Fitr and ‘Eid al-Adhaa). He ﷺforbade fasting on ‘Eid al-Fitr, or the day when one ends their fast in Ramadan, so that there could be a separation between the act of fasting and breaking the fast.

And on ‘Eid al-Ad-haa, or the Day of the Sacrifice, because it is the day which Allah has called and invited His servants to host and honour the people of Minaa and others with what He has prescribed for them with regard to slaughtering a sacrificial animal and eating from it - regardless whether the Muslim fasts on these two days due in part to a vow he has made, or chooses to voluntarily fast, or as an act of expiation. And even if he vows to fast on these two days, his pledge is not settled or fulfilled, because it is a vow made in disobedience, since it is explicitly clear that it is prohibited to fast on these days.

The third is the prohibition of performing prayer after the afternoon prayer (i.e., ‘Asr) until the sun sets; and after dawn until the sun has risen to the height of a lance; which is close to a quarter, or third of an hour (i.e., fifteen to twenty minutes after sunrise). This is excluding prayers that have reasons as to why they are performed such as the performance of makeup prayers, the supererogatory prayer of greeting the mosque, and the like. The wisdom in prohibiting prayer during these two times is because these are the times when those who worship the sun pray; as well as that these are the two times when Satan approaches the sun, so that it is between his two horns.

And the fourth is the prohibition of setting out to travel anywhere except to the following three mosques: The Sacred Mosque in Makkah, The Prophet’s Mosque in al-Madeenah, and Masjid al-Aqsaa in Jerusalem. It is called Al-Aqsaa due to its distance away from The Sacred Mosque and is often translated as “The Furthest Mosque”.

His ﷺstatement: “Do not fasten the saddles to your camels with an intent to travel anywhere, except to these three sacred mosques” is a negation. It is meant to imply a prohibition and is more emphatic and rhetorical in the Arabic language than an outright, explicit prohibition. It is as if he ﷺis saying: ‘It is not upright to intend merely visiting any place, except for these sites; with the purpose of conferring honour and distinction to what distinguishes them from anywhere else.’

The Arabic word, rihaal, used in this hadeeth is the plural for a seat which is used on a camel; like a saddle is used for a horse; and “fastening the saddles'' is often designated as a metonymic phrase for going on a journey because it was a necessary thing to do in preparation for travel in those times, and is mentioned in a way that addressed the riding animal that most travellers rode in that region of world in those days. Otherwise, there is no difference between riding camels, horses, mules, donkeys, and other contemporary modes of transportation, such as: the airplane, car, and the like.

These three mosques are given preference over others because the first is where the people perform Hajj and is the direction to which they turn for prayer - both for the living and the deceased. The second was founded on piety and was built by the best of creation ﷺ, may Allah increase it in eminence. And the third was the direction of prayer for the previous nations.

This hadeeth highlights the significant position women have in Islam, which the religion raises her status, safeguards her, and orders for her: care, support, and patronage in all situations, whether it be in the city, or during travel.

It explains and mentions the times when prayer is prohibited.

And lastly, it highlights the merit the three sacred mosques have over others..

1865

Narrated Anas (ra): The Prophet (ﷺ) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, "Allah is not in need of this old man's torturing himself," and ordered him to ride.
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Commentary : Allah does not burden any soul with anything other than what it can bear. The condition for legal responsibility and accountability for any action is knowledge, and the ability to act upon it. This is one of the foundations of Islamic law.

In this hadeeth, Anas ibn Maalik (ra) reports that the Prophet ﷺsaw a very old man whose bones and strength had weakened and had gotten to the point where he was unable to walk except with the help of someone else. He walked while balancing himself between his sons i.e., he walked between both of them, leaning against them in the process. Then, The Prophet ﷺasked about his state: ‘What is the matter with this one who cannot control himself and almost falls to the ground due to sheer exhaustion and fatigue?’ The told him ﷺthat their father vowed to perform the pilgrimage to the House of Allah (i.e., the Ka‘bah) on foot. The Prophet ﷺdisapproved this action of his, and said: ‘Verily, Allah is not in need of this man torturing himself and burdening himself with something that he is incapable of and unable to do; since Allah, The Almighty, says: {Allah intends ease for you, not hardship} [Quran 2:185].” The Prophet ﷺthen ordered him to ride; due to his inability to fulfil his oath. This is a clear demonstration that the purpose of obligatory worship is not to afflict hardship or incapacitate. Rather, it is an indication of compliance and obedience with the command He has given, and no one is more merciful to creation itself than their Creator, The Almighty and Exalted Be He.

This hadeeth shows the facilitation the religion grants in times of need and hardship.

It highlights that the obligations of the religion and their observance is based upon the ability of the servant to act upon them.

And lastly, it demonstrates that Allah, The Almighty, possesses the attribute of Self-Sufficiency; and is Self-Sufficient by His Essence, and all of His creation are in need and dependent upon He, for All Glory is His Alone..

1866

Narrated ‘Uqbah ibn ‘Aamir: My sister vowed to go on foot to the Ka`bah, and she asked me to take the verdict of the Prophet (ﷺ) about it. So, I did, and the Prophet (ﷺ) said, "She should walk and also should ride.".

Commentary : The vow is when the person makes an action that is not obligatory incumbent upon himself. So, if what was solemnly pledged was something feasible and was a pious deed not consisting of any sin; yet the servant is unable to fulfil it; then it must be fulfilled somehow. The religion grants facilitation and ease in fulfilling what has been vowed.

In this hadeeth, ‘Uqbah ibn ‘Aamir (ra) reports that his sister had vowed to go on foot to the Ka‘bah. And when she felt distressed for not being able to fulfil her pledge, she requested her brother, ‘Uqbah ibn ‘Aamir (ra) to ask for the Messenger of Allah’s verdict on her behalf, saying: ‘Is it incumbent upon her to fulfil her vow even though she is unable to do so, or no?’ So, when he asked the Prophet ﷺ this question, he ﷺsaid to him: “Let her walk, and ride.” Meaning: let her walk for however long she is able to and let her ride when she is unable to walk.

It was said that: whoever vows to walk, it is not obligatory for him to do so; whether he is able to do so or not, because walking in and of itself is not an act of obedience. Rather, obedience in this regard pertains to reaching to that place one vowed to reach; like The Ancient House (i.e., an epithet for the Ka‘bah, see Quran 22:29 & 33). It is further added that there is no difference between walking and riding, and for that reason, the Prophet ﷺallowed for ‘Uqbah ibn Naafi‘’s sister to ride even though she vowed to walk. As such, this indicates that the vow is not necessary for walking, even if the pledge goes beyond one’s capability in fulfilling it.

On the contrary, he ﷺordered the very old man to ride in the hadeeth narrated by Anas (ra) in both Saheeh al-Bukhaaree and Saheeh Muslim; he ﷺdid so because the old man was in apparent discomfort. The Prophet ﷺcommanded ‘Uqbah’s sister (raa) to both walk and ride, because she was not described as weak or frail. Thus, it is as if he ﷺordered her to walk if she was able, and to write if she became weak.

This hadeeth highlights the facilitation that the religion grants in times of need and hardship.

And lastly, it highlights that the obligations of the religion and their observance is based upon the ability of the servant to act upon them..

1867

It was narrated on the authority of Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺsaid, “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place. Its trees may not be cut, and no innovation may be introducedtherein, and whoever introduces an innovation (in religion) therein, will incur the curse of Allah, the angels, and all people.”.

Commentary :
Allah, Exalted is He, has made Makkah and Al-Madeenah a superior to other places and lands. He declared Makkah a sacred sanctuary for Prophet Ibraaheem (peace be upon him) and made it a secure land, and declared Al-Madeenah a sacred sanctuary for the Messenger of Allah ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ said: “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place.” This is further explained in the hadeeth of ‘Alee ibn Abee Taalib (may Allah be pleased with him), who related: “Al-Madeenah is a sanctuary from ‘Ayr Mountain to Thawr Mountain.” It is related on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “Al-Madeenah is a sanctuary between its two Laabbahs.” [Saheeh al-Bukhaaree and Saheeh Muslim].
The Arabic word ‘laabah’ means ‘harrah’, which is a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah, may Allah perpetuate its security and honor, is located between two harrahs; the Harrah of Waaqim to the east, where the Mosque of Qubaa’ and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn is located. ‘Ayr Mountain straddles the southern outskirts of Al-Madeenah and marks its southern boundary, about 8.5 km from the Prophet’s Mosque. Thawr Mountain, in the northern outskirts, marks the northern boundary, and is about 8 km away from the Prophet’s Mosque. A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Al-Madeenah is manifested in the fact that whatever lies within its boundaries is declared inviolable to the extent that no tree may be cut down. As for trees and plants that people grow and plant, it is permissible for people to cut down and eat from them. Hunting animals in Al-Madeenah is also prohibited just like in Makkah, except that there is no expiation required because its sanctuary is not a place for Hajj or ‘Umrah rituals like Makkah. It is narrated on the authority of Aboo Sa’eed Al-Khudree (may Allah be pleased with him) that the Prophet ﷺ said: “I declare Al-Madeenah to be sacred throughout the area between its two mountain paths; no blood may be shed therein, weapons may not be carried in it for fighting, and leaves may not be beaten off trees therein except for fodder.” [Saheeh Muslim].
Another aspect of its inviolability is that were a person to perform any act that contravenes Islam, introduce a religious innovation, or commit a major sin therein, he would incur the curse of Allah, i.e., expulsion from His mercy, and the curse of the angels and all people, meaning their supplications against him to be denied Allah’s Mercy. This is a stern warning against such acts, but the intended meaning of the hadeeth’s wording is the prescribed punishment incurred by committing such sins, the first and foremost of which is expulsion from Paradise. However, this curse is not similar to the one incurred by the disbelievers, for they are absolutely denied any chance of receiving the mercy of Allah.
It is also deduced from the hadeeth that any act that violates the laws of the religion in Al-Madeenah is considered a major sin.
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1868

It was narrated on the authority of Anas (may Allah be pleased with him) that the Prophet ﷺ came to Al-Madeenah and ordered a mosque to be built and said, "O tribe of Al-Najjaar! Give me a price (for your land)!" They said, "We do not want its price except from Allah" (i.e., they wished for a reward from Allah for giving up their land freely). So, the Prophet ﷺ ordered the graves of the pagans to be dug out and the land to be leveled, and the date-palm trees to be cut down. The cut date palms were fixed in the direction of the Qiblah of the mosque..

Commentary :
Building a mosque was the first work the Messenger of Allah ﷺperformed after his arrival to Al-Madeenah. This was due to the great importance and significant role of mosques in Islam, being the houses of Allah on earth where prayers are established, and Allah’s remembrance is often mentioned.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that when the Prophet ﷺ migrated from Makkah to Al-Madeenah, the homeland of Islam, he ﷺ commanded that a mosque be built. The land upon which the mosque would be built was originally an orchard owned by someone from the tribe of Al-Najjaar (the tribe to which the maternal uncles of the Prophet ﷺ belonged), of to the Ansaar. He ﷺ summoned them and asked them to estimate the price of their land,so that he could buy it and build the mosque on it. However, they refused to take money in return for the land and told him that they only aspired to the reward of Allah, The Exalted. As the land contained some graves that belonged to the polytheists, their graves were exhumed,since the dead bodies of disbelievers and polytheistsare not given thesanctity of the dead bodies of Muslims. There were also remains of demolished houses; thesewere leveled to the ground. As for the palm trees that were in the land, they were cut down to be used in building the mosque. The trunks of the cut date-palm trees were aligned so as to form the wall facing the Qiblah. The Prophet ﷺ cut down the date-palm trees shortly after his migration to al-Madeenah, whilethe prohibition of cutting the trees of Al-Madeenah - cited in Saheeh Al-Bukhaaree and Saheeh Muslim - was only after he ﷺ returned from Khaybar. It is also possible that the prohibition in this regard is limited to cutting down trees to cause corruption, whereas cutting them down for reform purposes (or good reasons) is not deemed prohibited. Another possibility is that the prohibition is confined to the trees that grow naturally rather than those planted by people.
This hadeeth exhibits the virtues and merits of the tribe of Al-Najjaar who belong to the Ansaar.
It is also deduced from the hadeeth that it is not allowed to perform prayers in a graveyard, even if it containss polytheists’ graves, because the prohibition in this regard blocks the way to taking graves as places of prayer. This is because over the course of time, people change, and thus it is feared that people might fall into Fitnah (of taking the graves as places or objects of worship).
It is also inferred from this hadeeth that if the bodies buried in the graveyard are exhumed, and the bones of the dead are taken out, it is no longer considered a graveyard, and thus it is permissible to perform prayer therein.
This hadeeth also serves as evidence on the permissibility of cutting date-palm and other trees for the public interest.
From the other benefits that we can take from this hadeeth is encouraging people tobuild mosques in newly developedareas inhabited by Muslims..

1869

Narrated Aboo Hurayrah (may Allah be pleased with him):The Prophet ﷺsaid, "I have made Al-Madeenah a sanctuary between its two (Harrah) mountains." The Prophet ﷺwent to the tribe of Banoo Haarithah and said (to them), "I see that you have gone out of the sanctuary," but looking around, he added, "No, you are still within limits of the sanctuary."
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Commentary :
Allah, Exalted is He, has made Makkah and Al-Madeenah superior to other places and lands. He declared Makkah a sacred and secure sanctuary for Prophet Ibraaheem (peace be upon him) and declared Al-Madeenah a sacred sanctuary for the Messenger of Allah ﷺ.
In this hadeeth, the Prophet ﷺhighlights the sacredness of Al-Madeenah and defines the limits of itsinviolable sanctuary. He ﷺ said: “I have made Al-Madeenah a sanctuary between its two (Harrahs)mountains.” i.e., it was declared an sanctuary by the Prophet ﷺ just as Makkah was declared an sanctuary by Prophet Ibraaheem (peace be upon him). The Arabic word ‘laabah’ or 'harrah’ (used in the previously cited hadeeth) means a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah, may Allah perpetuate its security and honor, is located between two harrahs; the Harrah of Waaqim to the east, where the Mosque of Qubaa’ and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn is located. ‘Ayr Mountain, about 8.5 km from the Prophet’s Mosque, straddles the southern outskirts of Al-Madeenah, and constitutes its southern boundary. Thawr Mountain, around 8 km from the Prophet’s Mosque, is located in the northern outskirts and constitutes the northern boundary.A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Al-Madeenah is manifested in the fact that whatever lies within its boundaries is declared inviolable, to the extent that no tree may be cut down. As for trees and plants that people grow and plant, it is permissible for people to cut down and eat from them. Hunting animals in Al-Madeenah is also prohibited, just like Makkah, except that there is no expiation required, because its sanctuary is not a place for Hajj or ‘Umrah rituals like Makkah.
Then, the Prophet ﷺ turned towards the people of Banee Haarithah, belonging to the Aws (i.e., one of the main Arab tribes in Al-Madeenah),whose housesat that time were to the west of the current site of Hamzah’s grave. Considering them outside thesanctuary limits,he ﷺ remarked, “I see that you have gone out of the sanctuary.” However,after looking around and verifying their location, he ﷺ added, “No, you are still within the limits of the sanctuary.”
It is deduced from this hadeeth that a scholar may give his opinion based on what he believes to be most likely, then if he comes to know that he erred, he should simply correct himself and follow the truth.

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1870

Narrated ‘Alee ibn Abee Taalib (may Allah be pleased with him):We have nothing except the Book of Allah and this sheet from the Prophet’s words (wherein is written:) “Al-Madeenah is a sanctuary from the 'Air Mountain to such and such a place, and whoever introduces in it a religious innovation or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) gives his allegiance and loyalty to other than his manumitters (i.e., take as masters) without their permission incurs the curse of Allah, the angels, and all people, and none of his compulsory or optional good deeds of worship will be accepted.”.

Commentary :
The Messenger of Allah ﷺ was sent to all people, of different skin colors and ethnicities,Arabs and non-Arabs, and he ﷺ did not single out any given people for compliance with certain provisions of the religion. Allah, Most, High, says: (interpretation of meaning): {O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message.} [Quran 5: 67].

In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) stated that he did not have any (written) rulings of Islam except the Quran, and a sheet of paper on which some rulings were documented, and none of these rulings was made exclusive to him, but rather applied to all Muslims. TheProphet ﷺnever concealed any part of the religion from peopleor singled out some of his family members for its knowledge.

Then he (may Allah be pleased with him)mentioned some of the rulings that wereon this sheet, saying: “The Prophet ﷺsaid: ‘Al-Madeenah is a sanctuary from ‘Aa’ir Mountain to such-and-such place.’ Another hadeeth reads: ‘Al-Madeenah is a sanctuary from ‘Ayr Mountain to Thawr Mountain.’ [Al-Bukhaaree and Muslim]. The two names ‘Aa’ir and ‘Ayr are names of the same mountain. In the same vein, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “Al-Madeenah is a sanctuary between its two harrahs.” [Al-Bukhaaree and Muslim]. The Arabic word ‘laabah’ or ‘harrah’ (used in the previously cited hadeeth) means a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah, may Allah perpetuate its security and honor, is located between two harrahs; the harrah of Waaqim to the east, where the Qubaa’ Mosque and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn (Mosque of the Two Qiblahs) is located. ‘Ayr Mountain, about 8.5 km from the Prophet’s Mosque, straddles the southern outskirts of Al-Madeenah, and constitutes its southern boundary., and Thawr Mountain, around 8 km from the Prophet’s Mosque, is located in the northern outskirts and constitutes the northern boundary. A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality hasinstalled architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Madeenah entails that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No animal may be hunted and no tree may be cut down, except those planted by people; it is permissible for them to cut down and eat from such trees only. Even though it is forbidden to hunt in Al-Madeenah (just like in Makkah), there is no prescribed punishment (expiation) for hunting in Al-Madeenah, because, unlike Makkah,it is not a place for performing Hajj or ‘Umrah rituals.
He ﷺ also made mention of the prescribed punishment for performing any act that contravenes Islam (or a religious innovation) or provides support for someone who does so in Al-Madeenah. This includes whoever performs an act that contravenes Islam, commits an offence, does an act of injustice, commits a sin warranting the Hadd (a corporal punishment prescribed by the Sharee`ah), or offers support or refuge toa perpetrator or offender to protect him from his opponent and prevent retaliation.
It also possible that the Arabic word used in the hadeeth is Muhdath, meaning the religious innovation itself (rather than Muhdith, meaning the one who commits it). Whoever is content with religious innovations, approves of the actions of those who commit them, and does not forbid them, has provided support for those who introduce religious innovations (and therefore the hadeeth applies to him).
Whoever does so has incurred the curse of Allah, i.e., expulsion from His mercy, and the curse of the angels and all people, meaning their supplications against him to be denied the divine mercy. This is a stern warning against such acts, but the intended meaning of the hadeeth’s wording is the prescribed punishment incurred by committing such sin, the first and foremost of which is the expulsion from Paradise. However, this curse is not similar to that incurred by the disbelievers, for they are absolutely denied any chance of receiving the mercy of Allah.
Moreover, Allah does not accept from such a person any ransom to ward off or shield himself from the tormenton the Day of Judgment.
Moreover, ‘Ali (may Allah be pleased with him) added that the sheet also included: “\The protection granted by one Muslim is as binding as the one given by them all; men and women, free and slaves alike; there is no difference between them in the slightest. Whenever a Muslim grants protection to someone, it is incumbent on all Muslims to protect him and grant him security. If someone assaults such a person, or breaches a covenant made by a Muslim with him, he has incurred the curse of Allah and thus deserved the punishment of being cursed and rejected, as previously explained.
It is also deduced from the hadeeth that whoever gives his Walaa’ (loyalty, i.e., maintaining a relationship of patronage without bondage with one’s manumitter) to other than his real master and manumitter, incurs the curse and rejection as well, because the bond of Walaa’ in Islam is like the bond of lineage, and it is not permissible to forge it. His saying: “Without the permission of his masters” apparently indicates that it is a condition, but it is not actually a condition, because it is not even permissible for him to do so, even if his manumitter gave him permission to offer his Walaa’ to others. Rather, it denotes emphasis on the prohibition of such an act, warning of its invalidity, and underlining the reason for it. This is because were he to seek the permission of his manumitter to give his Walaa’ to another person, he would prevent him, and he would comply.
Shorter and longer versions of the information written in this sheet have been reported.Some of them underlinethe (rulings on the) following topics: blood money, the release of the prisoners of war, that no Muslim may be killed in Qisaas (i.e., retribution) for killing a disbeliever, that the curse of Allah is incurred on those who curse their parents, and many other topics. To reconcile between these hadeeths, it could be said that there was one sheet that included all these narrations and that each of the narrators reported the narrations that they had memorized therefrom.
This hadeeth also refutes the claim of Shiites that ‘Ali ibn Aboo Taalib (may Allah be pleased with him),was someone whom the Prophet ﷺ singled out and entrusted with many secrets of knowledge, rulings of Islam, and treasures of the religion, and that he ﷺdisclosed to the members of his household secrets of knowledge that were exclusive to them!
It is also deduced from the hadeeth that acting in contravention of the Islamic laws in Al-Madeenah is considered a major sin.
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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

| Hadiths

Narrated al-Saa’ib ibn Yazeed: (While in the company of my parents) I was made to perform Hajj with Allah's Messenger (ﷺ) and I was a seven-year-old boy then.
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Narrated Ibraaheem from his father from his grandfather that 'Umar(ra) in his last Hajj allowed the wives of the Prophet(ﷺ) to perform Hajj and he sent with them 'Uthmaan ibn 'Affaan(ra) and 'Abd al-Rahmaan ibn 'Awf(ra) as escorts..

Narrated Anas (ra): The Prophet (ﷺ) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, "Allah is not in need of this old man's torturing himself," and ordered him to ride.
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Narrated ‘Uqbah ibn ‘Aamir: My sister vowed to go on foot to the Ka`bah, and she asked me to take the verdict of the Prophet (ﷺ) about it. So, I did, and the Prophet (ﷺ) said, "She should walk and also should ride.".

‘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..

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)..

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..

Book of Hadith

| Hadiths

Narrated al-Saa’ib ibn Yazeed: (While in the company of my parents) I was made to perform Hajj with Allah's Messenger (ﷺ) and I was a seven-year-old boy then. .

Narrated Ibraaheem from his father from his grandfather that 'Umar(ra) in his last Hajj allowed the wives of the Prophet(ﷺ) to perform Hajj and he sent with them 'Uthmaan ibn 'Affaan(ra) and 'Abd al-Rahmaan ibn 'Awf(ra) as escorts..

Narrated Anas (ra): The Prophet (ﷺ) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, "Allah is not in need of this old man's torturing himself," and ordered him to ride. .

Narrated ‘Uqbah ibn ‘Aamir: My sister vowed to go on foot to the Ka`bah, and she asked me to take the verdict of the Prophet (ﷺ) about it. So, I did, and the Prophet (ﷺ) said, "She should walk and also should ride.".

‘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..

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)..

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..

Narrated al-Saa’ib ibn Yazeed: (While in the company of my parents) I was made to perform Hajj with Allah's Messenger (ﷺ) and I was a seven-year-old boy then.
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Narrated Anas (ra): The Prophet (ﷺ) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, "Allah is not in need of this old man's torturing himself," and ordered him to ride.
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