Ibn ‘Abbaas (may Allah be pleased with them) said, "A man from the tribe of Banee Sahm went out in the company of Tameem Al-Daaree and ‘Adiyy ibn Baddaa’. The man from Banee Sahm died in a land where there were no Muslims. When Tameem and ‘Adiyy returned conveying the property of the deceased, they claimed that they had lost a silver bowl with gold engraving. Allah's Messenger ﷺ made them take an oath (to confirm their claim), and then the bowl was found in Makkah with some people who claimed that they had bought it from Tameem and ‘Adiyy! Then two witnesses from the relatives of the deceased got up and swore that their testimony was more valid and truer than that of ‘Adiyy and Tameem, and that the bowl belonged to their deceased fellow. So, this ayah was revealed in connection with this case. Allah, Exalted is He, Says (what means): {O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you …} [Quran 5:106]
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Commentary :
Honesty is one of the becoming attributes of a Muslim, and Islam urges Muslims to choose trusted and pious travel companions, to be of real help to them.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that a Muslim man, who was said to be named Buzayl, from the tribe of Banee Sahm, from Quraysh, was travelling in the company of Tameem Al-Daaree, who was still Christian at that time, and ‘Adiyy ibn Baddaa’, who was also a Christian and died as such. The man from Banee Sahm died in a land where there were no Muslims, and he had written his Wasiyyah (i.e., last will and testament) that was kept in his luggage.He asked them to deliver his property to his family. When Tameem and ‘Adiyy returned conveying the luggage and property of the deceased man to his family, they found the Wasiyyah and discovered that a silver bowl or cup with gold engraving was missing from his belongings. They reported the incident to the Prophet ﷺ and sought his judgment. He made them (i.e., ‘Adiyy and Tameem) take an oath to confirm their claim that they had lost that bowl. It seems that their oath was false, because the bowl was later found in Makkah with some people who claimed that they had bought it from Tameem Al-Daaree and ‘Adiyy ibn Baddaa’! Then two witnesses from the relatives of the deceased, i.e., ‘Amr ibn Al-‘Aas and Al-Muttalib ibn Abee Wadaa‘ah (may Allah be pleased with them) who belonged to the tribe of Sahm, got up and swore that this bowl belonged to their late relative Buzayl, and that their testimony was more valid and truer than that of ‘Adiyy and Tameem. On this occasion, the ayah about the writing of Wasiyyah and having witnesses attesting to it was revealed. Allah, Exalted is He, Says (what means): {O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you …} [Quran 5:106].
Thisayah urges the testator to have two trustworthy witnesses attesting to his Wasiyyah, especially if there are signs of approaching death, such as illness or old age. Allah, Exalted is He, Says (what means): {… or two others from outside}, meaning from other tribes because one would usually seek witnesses from his own relatives and tribe members, and he may also seek non-Muslim witnesses when needed, when there are no Muslim witnesses available. The ayah goes on: {… if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], "We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful."} This means that these two witnesses must honor the trust and honestly give whatever the deceased entrusted to them to the beneficiaries of the Wasiyyah and must not withhold anything, {But if it is found that those two were guilty of perjury,} meaning if there are proofs indicating their lying and dishonesty, {let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them swear by Allah, "Our testimony is truer than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers."} [Quran 5:106-107]. This means that the two other witnesses, from the deceased’s closest relatives, must testify to the fact that the other witnesses were lying, and must take an oath that theirtestimony is truer than theirs. Accordingly, they would be declared legally entitled to the disputed property..

2781

Jaabir ibn ‘Abdullah Al-Ansaaree (may Allah be pleased with them) narrated:
My father was martyred on the day (of the Battle) of Uhud and left six daughters and some debts to be paid. When the time of plucking the date-fruits was due, I went to Allah's Messengerﷺ and said, "O Allah's Messenger ﷺ, you know that my father was martyred on Uhud and owed much debt, and I wish that the creditors would see you." The Prophet ﷺsaid, "Go and collect the various kinds of dates and place them separately in heaps."' I did accordingly and called him. On seeing him, the creditors started claiming their rights pressingly at that time. When the Prophet ﷺ, saw how they behaved, he ﷺ went round the biggest heap for three times and sat over it and said, "Call your companions (i.e., the creditors)." Then he ﷺ kept on measuring and giving them, till Allah, Exalted is He, cleared all my father's debts. By Allah, it would have pleased me that Allah, Exalted is He, would clear the debts of my father even though I had not taken a single date to my sisters. But by Allah, all the heaps were complete, (as they were) and I looked at the heap where Allah's Messengerﷺ was sitting and noticed as if not a single date had been taken thereof!
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Commentary :
Incurring debts is a serious matter given its gravity; it is incumbent on debtors to repay their debts. If a debtor dies before the repayment, his guardian and heirs are required to pay off his debts from his estate.
In this hadeeth, Jaabir ibn ‘Abdullah Al-Ansaaree (may Allah be pleased with them) narrated that his father ‘Abdullah ibn Haraam (may Allah be pleased with him) was martyredat the Battle of Uhud, in 3 A.H., and left six young daughters and some debts to be paid. Jaabir (may Allah be pleased with him) promised the repayment of these debts when the date-fruits should be picked. When the time of harvesting dates was due, he (may Allah be pleased with him) went to Allah's Messengerﷺ and asked him to be present when the creditors, who were Jews, should claim their debts, in the hope they would see him and write off part of the debt for his sake. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree stated that the Prophet ﷺ asked the creditors to reduce the debts, but they refused. Thereupon, the Prophet ﷺsaid to him, "Go and collect the various kinds of dates and place them separately in heaps,” meaning arrange each kind in a separate heap. Jaabir (may Allah be pleased with him) did as commanded and called the Prophet ﷺ. On seeing him, the creditors started claiming their rights pressingly. When the Prophet ﷺ saw how they behaved, he ﷺ went round the biggest heap three times and sat over it, to be blessed, and said, "Call your companions (i.e., the creditors).” Jaabir (may Allah be pleased with him) called for the creditors and the Prophet ﷺ kept on measuring and giving them from the very heap over which he ﷺ was sitting, till Allah, Exalted is He, cleared all his father's debts. Jaabir (may Allah be pleased with him) stated that he would have been pleased that Allah, Exalted is He, cleared the debts of his late father, even if he could not take a single date to his sisters. However, the dates were blessed by the Prophet ﷺ, and all the heaps were complete, (as if they were untouched). Even after repaying all the creditors, the heap remained the same,as if not a single date had been taken!
The hadeeth highlights a sign of hisﷺ prophethood.
It urges the repayment of debts owed by the deceased.
It is also deduced from it that the unpaid debts owed by one’s dead parents must be repaid by their children. .

2785

Narrated Aboo Hurayrah (may Allah be pleased with him)
A man came to Allah's Messengerﷺ and said, "Instruct me as to such a deed that equals Jihaad (in reward)." He ﷺ replied, "I do not find such deed!" Then he ﷺ added, "Can you, while the Mujaahid (i.e., a Muslim fighter partaking in Jihaad) is on the battlefield, enter your mosque to perform prayers unceasingly and fast without breaking your fast?" The man said, "But who can do that?" Aboo Hurayrah (may Allah be pleased with him) added, "A Mujaahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied in a long rope."
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Commentary :
Jihaad is the most rewardable good deed in Islam; it is the pinnacle of Islam, by means of which Allah, Exalted is He, honors Muslims, and empowers the monotheists on earth.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that a man went to Allah's Messengerﷺ and asked him about a good deed that was equal to Jihaad in terms of reward and status in the Sight of Allah. The Prophet ﷺ replied, "I do not find such a deed!" This means that there is no better or more rewardable good deed than Jihaad. Afterward, he ﷺ asked him, "Can you, while the Mujaahid (i.e., a Muslim fighter partaking in Jihaad) is on the battlefield, enter your mosque to perform prayers unceasingly and fast without breaking your fast?" The man inquired, "But who can do that?" There is no doubt that none can endure exerting such enormous effort!
Aboo Hurayrah (may Allah be pleased with him) added, underlining the great merits and rewards of Jihaad, "A Mujaahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied to a long rope,” meaning that he earns reward in all situations; whenever he eats, sleeps, sells, and buys what he needs – equal to the reward of the one who unceasingly observes fasting, performs prayer, and recites the Book of Allah (unfailingly), and few people are able to do so!
The hadeeth highlights the virtues of Jihaad in the cause of Allah, Exalted is He, and urges Muslims to partake in it..

2786

Aboo Sa’eed Al-Khudree (may Allah be pleased with him) narrated:
Somebody asked, "O Allah's Messenger ﷺ! Who is the best among all people?" He ﷺ replied, "A believer who strives his utmost in Allah's Cause with his life and property." They asked, "Who is next?" He ﷺ replied, "A believer who stays in one of the mountain paths worshipping Allah, Exalted is He, and leaving people safe from his mischief.".

Commentary :
Interacting and mixing with people entails that one should be careful and cautious, lest he should fall into what Allah, Exalted is He, has forbidden. As for the one who cannot do so regarding his interactions with others, solitude is better for him.
Aboo Sa’eed Al-Khudree(may Allah be pleased with him) narrated that a man asked the Prophet ﷺ about the best among all people in terms of reward and status in the Sight of Allah, Exalted is He, He ﷺ replied, "A believer who strives his utmost in Allah's Cause with his life and property,” meaning that he was martyred, and the reference to spending his property means that he spends on his needs or on those partaking in Jihaad. It is noteworthy that the hadeeth does not mean that such person is the best and most virtuous among all people in general, because this description fits those who attain the ranks of the steadfast affirmers of truth, ensure that people should follow the laws of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ, guide them to perform good deeds, and help them with regard to their religious or worldly affairs. However, the Prophet ﷺ meant that such a person was the best among lay Muslims in general, because there may be some devout Muslims who are endowed with (greater shares of) righteousness, knowledge, virtue, and adherence to the Sunnah, who may be better than such person.
People asked, "Who is next?" The Prophet ﷺ replied, "A believer who stays in one of the mountain paths worshipping Allah, Exalted is He, and leaving people safe from his mischief." The hadeeth means that such a believer stays in isolation without quarrelling and disputing with others regarding anything, and this takes place in a time of Fitnah (i.e., dissension and civil strife) or for someone who cannot endure people's harm.
His saying ‘in one of the mountain paths,’ is intended as a mere example since such mountain paths are often deserted and therefore would be perfect places of retreat, yet any distant place away from people fits the profile and the hadeeth applies to it.
The hadeeth underlines that the becoming etiquette of the one who seeks solitude entails that he should aim to keep his evil and harm away from Muslims, not to escape theirs, even though it is also entailed, and this aims to discipline his ‘self’ (i.e., humble himself) so that he does not see himself as superior to others, in compliance with the command of Allah, Exalted is He, to display humbleness.
It is also inferred from the hadeeth that good deeds vary in terms of virtue and reward..

2787

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messengerﷺ saying, "The example of a Mujaahid in Allah's Cause (i.e., a Muslim fighter partaking in Jihaad) - and Allah knows better who sincerely strives in His Cause - is like a person who fasts and prays unceasingly. Allah, Exalted is He, guarantees that He will admit the Mujaahid in His Cause into Paradise if he is killed, otherwise He will return him to his home safely with rewards and spoils of war."
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Commentary :
Ikhlaas (i.e., sincere devotion of one’s worship exclusively to Allah, Exalted is He) is one of the conditions for the acceptance of worshipful acts and good deeds. In fact, a worshipful or good act may incur destruction upon the doer if he does not sincerely devote it exclusively to Allah, Exalted is He. Conayahly, it could be a reason for attaining reward and bliss (in the Hereafter) if he sincerely devotes it exclusively to Him.
In this hadeeth, the Prophet ﷺ stated the divine promise for a Mujaahid who participates in Jihaad in the cause of Allah, Exalted is He, when he sincerely devotes his deed to Him alone. He ﷺ said: “… and Allah knows better who sincerely strives in His Cause,” meaning that Allah, Exalted is He, knows best people’s intentions and knows those who partake in Jihaad with the intention of upholding the truth and raising the Words of Allah (i.e., His Religion) and those who merely seek worldly gains, fame, and to be labeled “heroes.” Whoever participates in Jihaad sincerely for the sake of Allah, Exalted is He, devoting his intention exclusively to Him, earns the reward of a person who observes obligatory fasting at daytime and also devotes his nights to worship while displaying humbleness and sincerity to Him. This worshipper earns the rewards of both worshipful acts by the grace of Allah, Exalted is He. He ﷺ likened such person to a fasting person because the latter abstains from eating and drinking and sexual activity, and similarly a Mujaahid refrains from carrying out his everyday activities and devotes himself entirely to Jihaad. Moreover, a person who observes fasting and prays at night is devoting his day and night to worship unceasingly, and similarly a Mujaahid earns unceasing rewards for all his time devoted to Jihaad.
Then the Prophet ﷺ stated that Allah, Exalted is He, guarantees that He will grant a Mujaahid in His cause one of two great rewards: martyrdom and entering Paradise, or returning him to his home safely with the rewards of partaking in Jihaad, whether without the spoils of war, with both the reward and the spoils of war.
The hadeeth highlights the grace of Allah, Exalted is He, bestowed upon the Mujaahid.
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2790

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Whoever believes in Allah, Exalted is He, and His Messenger, establishes prayer perfectly, and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's Cause or remains in the land where he is born." People said, "O Allah's Messengerﷺ! Shall we acquaint people with such good news?" He ﷺ said, "Paradise has one-hundred ranks which Allah has reserved for the Mujaahideen (pl. Mujaahid) who fight in His Cause, and the distance between each of two ranks is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-Firdaws which is the best and highest part of Paradise." (The sub-narrator added, "I think the Prophet ﷺ also said, 'Above it (i.e., Al-Firdaws) is the Throne of The Especially Merciful (i.e., Allah), and from it originate the rivers of Paradise.")
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Commentary :
The sincere good deeds that are devoted exclusively to Allah, Exalted is He, are a reason for winning the Pleasure of Allah, Exalted is He. Prayer, fasting and Jihaad are examples of the good deeds that help the doer ascend to higher ranks of righteousness in the sight of Allah and enter Paradise.
In this hadeeth, the Prophet ﷺ underlines that whoever believes in Allah, Exalted is He, and does not associate partners with Him, sincerely believes in His Messenger ﷺ as the last Messenger of Allah for humanity, establishes the five obligatory prayers (i.e., Fajr, Duhr, Asr, Maghrib, and ‘Ishaa’), by fulfilling their conditions and pillars as due, and fasts the month of Ramadan, out of sincerity of faith and in the hope of earning reward, will rightfully be granted Paradise by the grace and mercy of Allah, Exalted is He, no matter whether he was able to partake in Jihaad and fight in Allah's Cause or remained in the land where he is born and did not participate in Jihaad. This is because each Muslim shall be rewarded according to his or her abundant or few good deeds.People vary in terms of their good deeds in the worldly life and their ranks in Paradise shall vary accordingly.
The Prophet ﷺ did not make mention of Zakaah and Hajj in this hadeeth and it was said that it is because the hadeeth was not intended to list the pillars of Islam. Therefore, he ﷺ made mention of these worshipful acts because they are the more common for most people. Zakaah is not due except on a wealthy person when certain conditions are met, and similarly, Hajj is only obligatory on whoever is able to perform it, and is required once in a lifetime.
When the Prophet ﷺ said so, people said, "O Allah's Messengerﷺ! Shall we acquaint people with such good news?" They wanted to bear such glad tidings to others. It was narrated on the authority of Mu‘aadh ibn Jabal (may Allah be pleased with him) that he said: "Should I not inform the people of this?" The Messenger of Allah ﷺ said, “Leave people to perform good deeds.” [Al-Tirmithee]. It means, ‘Do not inform people of what I have said about the fact that those who believe in Allah, Exalted is He, and carry out the obligatory worshipful acts would enter Paradise lest this should drive them to stop performing any extra good deeds and miss out on attaining higher ranks earned by those who partake in Jihaad.’
The Prophet ﷺ stated the one who believes in Allah, Exalted is He, and His Messengerﷺ, establishes the prayer, and fasts Ramadan shall earn such reward whether he participates in Jihaad and fights in Allah's Cause or remains in the land where he is born, meaning does not partake in Jihaad. However, he ﷺ further explained it by his following statement, reading: "Paradise has one-hundred ranks which Allah has reserved for the Mujaahideen (pl. Mujaahid) who fight in His Cause…” Such a statement explained that the situation of the two people (i.e., the one who partakes in Jihaad and the one who does not) is not the same in all regards, but it rather means that the performance of the previously-mentioned deeds is the condition for entering Paradise rather than attaining equal ranks therein; there are various ranks and levels in Paradise (attained by performing other worshipful acts). He ﷺ informed them of the ranks designated for those who partake in Jihaad, and the distance between each of two ranks is like the distance between Heaven and Earth, to urge Muslims to participate in Jihaad, fight against the disbelievers, and support Islam. There are numerous ranks in Paradise whose exact number was not reported in Laws of Islam texts, and one hundred of such ranks are designated for those who partake in Jihaad. Afterward, he ﷺ said: “So, when you ask Allah (for something), ask for Al-Firdaws which is the best and highest part of Paradise." In the Arabic language, the term Firdaws means a grove where there are trees, flowers, and plants. The Arabic term used by the Prophet ﷺ to describe its location is Awsat, lit., the middle part, and it means the best and highest (rank of Paradise). This is similar to the ayah that reads (what means): {And thus we have made you a midmost (i.e., the most just and moderate) community,} [Quran 2:143].The Arabic word used in the ayah is Wasataa, meaning the most just and moderate. It was also said that Wasataa here means the most vast and highest part of Paradise. The Prophet ﷺ added: 'Above it (i.e., Al-Firdaws) is the Throne of The Especially Merciful (i.e., Allah),’ meaning that its ceiling is the Throne of Allah, Exalted is He, which is higher than all the ranks of Paradise. It is the greatest, highest, and best of all Allah’s Creation.
The rivers of Paradise originate from Al-Firdaws, and they were referred to in the ayah that reads (what means): {… wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey.} [Quran 47:15].

The hadeeth urges Muslims to perform the obligatory acts of worship prescribed by Allah, Exalted is He.
It also urges Muslims to partake in Jihaad and fight in Allah’s Cause to support His religion.It is deduced from the hadeeth that Al-Firdaws is the highest garden in Paradise.

It also comforts those who miss out on partaking in Jihaad, to learn that they may not miss out on a great reward. Rather, if they believe in Allah, Exalted is He, and His Messenger ﷺ and perform the obligatory worshipful acts, they will earn Paradise, even if they shall attain lower ranks therein than those allocated for the ones who partake in Jihaad.
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2795

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Nobody who dies and finds good from Allah (in the Hereafter) would wish to come back to this world even if he were given the whole world and whatever is in it, except the martyr who, on seeing the superiority of martyrdom, would like to come back to the world and get killed again (in Allah's Cause)."
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Commentary : Allah has promised a great reward for those who die in His way. Allah, Most High, says: { Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.} [Quran 9:111].

In this hadeeth, the Prophet ﷺinforms us that nobodywho dies and finds good from Allah after departing this life would like to come back to this world, even if he were given the whole world and whatever is in it, except the martyr.On seeing the superiority of martyrdom and its great reward, he would like to come back to the world and get killed again, to attain and enjoy more of Allah's favours. Even the pious, whose good deeds were of all kinds except martyrdom,would not like to return to this life.

It is said that the reason those who die in the way of Allah are described as Shaheed in Arabic is because the word entails the meaning of witnessing i.e., their souls witness the land of peace as opposed to the souls of others who are only able to witness it on the Day of Judgment. One view suggests that the word entails that Allah, Most High, and His angels (peace be upon them) witness that they are from the dwellers of Paradise. Others said it means that upon the departure of his soul, the martyr witnesses what Allah has prepared for him from reward and honour.

This hadeeth highlights the high status of martyrs,and the significant reward that Allah has made for them, and it encourages us to fight for the cause of Allah and in His way..

2798

Narrated Anas ibn Maalik:(may Allah be pleased with him)The Prophetﷺdelivered a sermon and said, "Zayd took the flag and was martyred, and then Ja'far took the flag and was martyred, and then `Abdullah ibn Rawaahah took the flag and was martyred too, and then Khaalid ibn Al-Waleed took the flag though he was not appointed as a commander and Allah made him victorious." The Prophetﷺfurther added, "It would not please us to have them with us"and in another narration: "theProphetﷺsaid while shedding tears, 'It would not please them to be with us.'"
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Commentary : Allah prepared for martyrs the highest ranks in Paradise and a great reward that is beyond imagination.This superior status made the Companions (may Allah be pleased with them) so keen on having this honour and dying in the cause of Allah, and many of them attained this honour and died in the way of Allah on battlefields.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that while the Prophetﷺwas delivering a sermon, Allah revealed to him that the three commanders of the Muslim army had beenmartyred. This was in the battle of Mu'tah, which is situated in al-Balqaa' in the south of Jordan and occurred in the 8th year of Hijrah. The battle was between the Muslims and the Romans. Upon receiving the revelation, the Prophet ﷺ shared from his noble pulpit the news with his Companions in al-Madeenah. The first one who was martyred was Zayd in Haarithah (may Allah be pleased with him), the commander and flag bearer of the army. After his martyrdom, Ja'far ibn Abee Taalib (may Allah be pleased with him), the paternal cousin of the Prophet ﷺ, took the flag and was martyred, and then `Abdullah ibn Rawaahah(may Allah be pleased with him) took the flag and was martyred too. The Prophet ﷺ delivered the news ashis eyes shed tears out of his grief over them. Then, he ﷺ remarked: "It would not please us to have them with us" i.e., the great honour and high ranks those martyrs receive is much better for them than being with us in this life. According to the other version of the hadeeth, it reads: "It would not please them to be with us" i.e., after seeing all the honour and rewards preparedfor them, they no longer desire this worldly life except for the purpose of fighting again in the way of Allah to attain the honour of martyrdom repeatedly.

The three martyred Companions mentioned in the hadeeth were appointed by the Prophet ﷺ as general commanders of the Muslim army. After they all died in the battle, Khaalid ibn Al-Waleed(may Allah be pleased with him)took the flag, though he was not appointed by the Prophet ﷺ as a commander, and Allah made him victorious. He took the initiative after seeing that taking the leadership would serve the best interest of the Muslims. The victory mentioned in the hadeeth refers to the success of his military tactics when he ordered the army to leave their positions and retreat to save the strength and supplies of the Muslims. This was because the number of the Romans and their allies who fought was two hundred thousand; 100,000 from the Romans and 100,000 from the Christians of the Levant, while the number of the Muslims was only three thousand. In response to the tactic of Khaalid (may Allah be pleased with him), the Romans retreated too despite their large number and advantage of arms and troops.But they had no choice because of the fierceness of the battle and the large number of casualties in their army. It is reported on the authority of Khaalid (may Allah be pleased with him) that he said: "Nine swords were broken in my hand on the Day of Mu'tah, and nothing was left in my hand except a Yemenite sword." [Saheeh al-Bukhaaree]. The Prophet ﷺ considered this a victory for the Muslims.

From the benefits that can be concluded from this hadeeth is learning that being compassionate and merciful is a praiseworthy quality, and that one should take the initiative to help, support, and benefit the Muslims, whenever he is able to and sees that it will serve their best interests.

This hadeeth highlights the virtue and merit of Khaalid ibn al-Waleed (may Allah be pleased with him),and it shows that it is permissible to shedtears for the deceased. It also offers one of the miracles of the Prophet ﷺ..

2801

Narrated Anas (may Allah be pleased with him): The Prophet ﷺ sent seventy men from the tribe of Banee Saleem to the tribe of Banee‘Aamir. When they reached there, my maternal uncle said to them, "I will go ahead of you, and if they allow me to convey the message of Allah's Messenger ﷺ (it will be all right); otherwise, you will remain close to me." So, he went ahead of them, and the pagans granted him security but while he was reporting the message of the Prophet ﷺ , they beckoned to one of their men who stabbed him to death. My maternal uncle said, "Allah is Greater! By the Lord of the Ka`bah, I am successful." After that they attached the rest of the party and killed them all except a lame man who went up to the top of the mountain. (Hammam, a sub-narrator said, "I think another man was saved along with him)." Angel Gabriel informed the Prophet ﷺ that they (i.e., the martyrs) met their Lord, and He was pleased with them and made them pleased. We used to recite, {Inform our people that we have met our Lord, He is pleased with us, and He has made us pleased.}Afterwards, this ayah was abrogated. The Prophet ﷺ invoked Allah for forty days to curse the murderers from the tribes of Ra’l, Thakwaan, Banee Lihyaan and Banee‘Usaiyyah who disobeyed Allah and his Messenger..

Commentary : The Reciters were among the best of people during the lifetime of the Prophet ﷺ; they used to learn and teach the Quran and help the Muslims whenever they werein need.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺ dispatched 70 men from the Reciters to the tribe of Banee' Aamir ibn Sa'sa'ah, who were based in Najd, to invite them to Islam.

The seventy men that the Prophet ﷺ dispatched are mentioned in this narration to be from the tribe of Banee Saleem, which is wrong. The correct narration, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, states that they were from the Ansaar, and headed by Haraam ibn Milhaan, the maternal uncle of Anas ibn Maalik (may Allah be pleased with them). When they reached there, Haraam said to his group, "I will go ahead of you, and if they allow me to convey the message of Allah's Messenger ﷺ (it will be all right); otherwise, you will remain close to me." After he approached the tribe of Banee ‘Aamir, they assured him of safety and so he started to convey the message of Islam to them. However, they beckoned to one of their men who stabbed him with his spear to death. Thereupon, Haraam exclaimed in excitement for attaining martyrdom: “Allah is the Greatest! By the Lord of the Ka’bah, I have succeeded.”

Anas (may Allah be pleased with him) then mentioned that after killing his maternal uncle, they pusued the others, killing the 70 companions except a lame man, named Ka’b ibn Zayd al-Ansaaree, who climbed a mountain and managed to escape to safety. The sub-narrator mentioned that there was another man who managed to escape, and it was said that he was ‘Amr ibn Umayyah al-Damree. Angel Gabriel reported the incident to the Prophet ﷺ and informed him that they met their Lord, and He was pleased with them and made them pleased. Anas (may Allah be pleased with him) goes on to say: “We used to recite, {Inform our people that we have met our Lord, He is pleased with us, and He has made us pleased.}, but it was then abrogated and cancelled.” This incident made the Prophet ﷺ fall into great grief and angered him; thus, he ﷺ invoked Allah against the tribes of Ra’l, Thakwaan, Banee Lihyaan and Banee ‘Usaiyyah – who disobeyed Allah and His Messenger ﷺand killed his noble Companions - for forty consecutive days in the Fajr prayer, as reported in Saheeh al-Bukhaaree and Saheeh Muslim.

It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺ recited Qunoot daily for a monthat the Thuhr, ‘Asr, Maghrib, ‘Ishaa and Fajr prayers. Heﷺ wouldinvoke Allah against the clans of Ra’l, Thakwaan, Banee Lihyaan and Banee ‘Usaiyyah, and those who were standing behind him would say: "Allah listens to him who praises Him” in the last unit of the prayer, and then say: “Amen.” [Sunan Aboo Dawood]. After the revelation of the ayah: {Not for you, [O Muḥammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.} [Quran 3:128], the Prophet ﷺ refrained from invoking Allah against them, as reported in Saheeh al-Bukhaaree and Saheeh Muslim.

From the benefits that can be concluded from this hadeeth is that it is permissible to invoke Allah against oppressors, traitors, and those who harm the Muslims.

The hadeeth shows that complete submission to Allah and His Messenger ﷺ causes us to attain Allah’s pleasure and safety from His punishment.

It shows that Qunoot is to be recited in times of affliction and hardship.

It shows the eagerness of the Companions to attain martyrdom, and their happiness at attaining it.

It serves as evidence that the people of the truth may suffer harm from those who are upon falsehood, and that does not indicate that the people of the truth are wrong. Rather, it serves as a grace for them and as a tribulation for the people of falsehood..

2802

Narrated Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause."
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Commentary : Allah, Exalted is He, guaranteed Paradise for His believing servants who sacrifice their lives and wealth for His sake. Allah, Most High, says: {Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.} [Quran 9:111].

In this hadeeth, Jundub ibn Sufyaan (may Allah be pleased with him) reports that the finger of the Messenger of Allah ﷺ was wounded in one battle – it is said that it was the battle of Uhud – so he ﷺ addressed his finger by saying“You are just a finger that bled, and what you got is in Allah's Cause” i.e., take it easy, for you have not been wounded in vain, for you have been injured and bled only in the cause of Allah and His pleasure. It is said that lines that the Prophet ﷺ uttered are not considered poetry and that it is natural rhyming that comes unintentionally. Allah, Most High, said: {We have not taught him poetry nor is it befitting him} [Quran 36:69]. Others suggested that it is a couplet from the poetry of ‘Abdullah ibn Rawaahah (may Allah be pleased with him) that the Prophet ﷺ quoted,as he found it to fit the situation.

From the benefits that can be concluded from the hadeeth is learning that Prophets can suffer harm sometimes to increase their reward;indeed,they are the highest rank of people in enduring trials and hardships. .

2805

Narrated Anas(may Allah be pleased with him): My paternal uncle Anas ibn An-Nadr was absent from the Battle of Badr. He said, "O Allah's Messengerﷺ! I was absent from the first battle you fought against the pagans. (By Allah) if Allah gives me a chance to fight the pagans, no doubt. Allah will see how (bravely) I will fight." On the day of Uhud when the Muslims turned their backs and fled, he said, "O Allah! I apologize to You for what these (i.e., his companions) have done, and I denounce what these (i.e., the pagans) have done." Then he advanced and Sa`d ibn Mu’aath met him. He said "O Sa`d ibn Mu’aath ! By the Lord of An-Nadr, it is Paradise! I am smelling its aroma coming from before (the mountain of) Uhud," Later on Sa`d said, "O Allah's Messenger! I cannot achieve or do what he (i.e., Anas ibn An-Nadr) did. We found more than eighty wounds by swords and arrows on his body. We found him dead, and his body was mutilated so badly that none except his sister could recognize him by his fingers." We used to think that the following ayah was revealed concerning him and other men of his sort: {Among the believers are men who have been true to their covenant with Allah..........} (Quran 33.23) His sister Al-Rubay' broke a front tooth of a woman and Allah's Messengerﷺordered for retaliation. On that Anas (ibn An-Nadr) said, "O Allah's Messengerﷺ! By Him Who has sent you with the Truth, her tooth shall not be broken." Then the opponents of Anas's sister accepted the compensation and gave up the claim of retaliation. So, Allah's Messengerﷺsaid, "There are some people amongst Allah's servants whose oaths are fulfilled by Allah when they take them."
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Commentary : The Companions (may Allah be pleased with them) exerted all their efforts and set the best examples of sacrifice and sincerity to raise the Word of Allah and support His religion.Anas ibn al-Nadr (may Allah be pleased with him) is a Companion whoset a remarkable example of sincerity, truthfulness, commitment, and sacrifice for raising the word of Allah, Exalted is He.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that his paternal uncle, Anas ibn al-Nadr (may Allah be pleased with him) did not witness the battle of Badr, which occurred during the month of Ramadan in the 2nd year of Hijrah. This is because the Prophet ﷺ did not announce general mobilization,since the original mission of the Prophet ﷺ and his expedition was to raid the trade caravan of Aboo Sufyaan, but a change of plan happened, and Allah willed that fighting to take place, to grant the Muslims their first victory. In the month of Shawaaal in the third year of Hijrah, the drums of war started to beat again when Quraysh prepared a large army to fight the Muslims. Anas ibn al-Nadr seized the opportunity and asked the Prophet ﷺ to allow him to participate in the battle,as he had missed the first battle, promising Allah that his actions would speak louder on the battlefield.

The battle of Uhud witnessed a dramatic change after the Muslim archers did not follow the strict orders of the Prophet ﷺthat they should remain stationed in their positions on the mountain of Uhud until further orders.After the Muslims defeated Quraysh in the beginning, those archers left their positions thinking the battle was over and because they wanted to collect the spoils of war. However, Anas ibn al-Nadr denounced their actions and declared himself innocent from that disobedience of the order of the Prophet ﷺ.Hedetached himself completely from the actions of pagans against the Muslims and the Prophet ﷺ in particular. As he (may Allah be pleased with him) advanced to fight the disbelievers of Quraish, Sa’d ibn Mu’aath (may Allah be pleased with him) met him on his way, so he said to Sa’d: “O Sa’d ibn Mu’aath, it is Paradise!” i.e., I want Paradise as it is my aim. Then, he swore by Allah by saying “By the Lord of [my father] al-Nadr,I can smell the scent of Paradise at the mountain of Uhud,” which could be theactual scent of Paradise or a sweet scent that made him think of the scent of Paradise. After seeing his actions, bravery, and achievements on the battlefield, Sa’d ibn Mu’aath (may Allah be pleased with him) stated: “O Messenger of Allah! I cannot achieve or do what he (i.e., Anas ibn al-Nadr) did.”

Anas ibn Maalik (may Allah be pleased with him) remarked that they found more than eighty wounds by swords, spears, and arrows on his body. Also,the pagans mutilated his dead body so badly that none except his sister – al-Rubay’ bint al-Nadr - could recognize him, by the tip of his finger. Then, Anas (may Allah be pleased with him) remarked that the Muslims believed the ayah: {Among the believers are men who have been true to their covenant with Allah...} (Quran 33.23) was revealed about Sa’d ibn al-Nadr and his like.

This hadeeth highlights the virtue and merit of Sa’d ibn al-Nadr (may Allah be pleased with him), and the virtue ofcommitment and devotion to fulfill one’s promise to Allah, regardless of the hardship one may experience. It shows that the order not to put one’s life in danger does not apply to the case of fighting in the way of Allah to attain martyrdom.

Anas ibn Maalik (may Allah be pleased with him)wenton to add that once, the sister of Anas ibn al-Nadr broke the front tooth of another woman, so the issue was raised to the Prophet ﷺ and heﷺ ordered for retaliation i.e., her front tooth be broken just like she broke the front tooth of the woman, as Allah, Most High, said: {and for wounds equal retaliation.} [Quran 5:45]. On that Anas (ibn An-Nadr) said, "O Allah's Messenger ﷺ! By Him Who has sent you with the Truth, her tooth shall not be broken." i.e., he said it out of his hope that Allah would soften the heart of the woman to forgive her and drop the case for the sake of Allah. It is also possible that he (may Allah be pleased with him) did not know at that time about the option either to accept equal retaliation or offer compensation. The outcome of the case was that the woman accepted compensation and relinquished her right toretaliation. Thereupon, the Prophet ﷺ said "There are some people amongst Allah's servants whose oaths are fulfilled by Allah when they take them,” i.e., they would take oaths while being confident in Allah’s generosity and favours, and Allahwould allow theiroaths to be fulfilled,sotheywouldnot have to offer oath expiation, due to their status with Allah.
This hadeeth highlights the virtue of Anas ibn al-Nadr (may Allah be pleased with him),and his strong faith and certainty in Allah, Exalted is He, and it shows that it is permissible to give up the claim of retaliation and accept financial compensation instead..

2808

Narrated Al-Baraa’ (may Allah be pleased with him): A man whose face was covered with an iron mask (i.e., clad in armour) came to the Prophetﷺand said, "O Allah's Messengerﷺ! Shall I fight or embrace Islam first? "The Prophetﷺsaid, "Embrace Islam first and then fight." So, he embraced Islam, and was martyred. Allah's Messengerﷺsaid, A Little work, but a great reward”.
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Commentary : It is from Allah’s favour upon a person to inspire him to do a good deed before passing from this life. It is from Allah’s grace over his servant to facilitate for him righteous deeds with which he concludes his life on this earth, to attain the eternal pleasures in the Hereafter, even if a person did only few good deeds in this life.

In this hadeeth, al-Baraa’ ibn ‘Aazib (may Allah be pleased with him) reports that a man whose face was covered with an iron mask came to the Prophet ﷺ asking him if he should enter Islam first and then fight or fight first and then enter Islam. The Prophet ﷺ advised him to embrace Islam first and then join the fight. The man complied and he was martyred in the battle, so the Prophet ﷺ remarked that this man did very little after embracing Islam, but he will be rewarded in abundance because of his martyrdom, and that his place in Paradise is secured although he did not offer one prayer.

The man came to the Prophet ﷺwhile the Muslims were preparing to go to war. It is said that the man was from the Ansaar from the tribe of al-Aws from Banee al-Nabeet, and it is said that his name was ‘Amr ibn Thaabit ibn Waqsh.

From the benefits that can be concluded from this hadeeth is learning that Allah, out of His favour and grace, rewards His servants in abundance for fewgood deeds. It also shows that the priority of the Prophet ﷺ was that people enter Islam and worship Allah alone. .

2815

Narrated Jaabir ibn `Abdullah(may Allah be pleased with him):"Some people drank alcohol in the morning of the day (of the battle) of Uhud and were martyred (on the same day)." Sufyaan was asked, "(Were they martyred) in the last part of the day?)" He replied, "Such information does not occur in the narration."
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Commentary : Allah does not punish or hold a person accountable for doing that which He has not forbid or warned against yet – even if He knows that such an action will be made forbidden at a later stage. This is because accountability is established after the order to do or refrain from something is confirmed.

In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that some of the Companions who participated in the battle of Uhud drank alcohol in the morning of the day of the battle. On the same day, they were martyred on the battlefield. However, as this happened before Allah revealed that consuming alcohol is completely prohibited, they are not to be held accountable for it. The fact that Allah knew in His eternal knowledge that drinking alcohol would be prohibited at a later stage does not deprive them from the reward of martyrdom. This is because the ruling of prohibition requires the existence of an order against that thing; therefore, people are not held accountable for their actions before the relevant orders and rulings are established.

The battle of Uhud took place between the Muslims and Quraysh in the month of Shawwaalin the third year of Hijrah. The battle is named after the mountain of Uhud, which is one of the mountains of al-Madeenah.

Sufyaan ibn ‘Uyaynah – one of the sub-narrators of this hadeeth – was asked whether they were martyred in the last part of the day on which they drank alcohol. He stated that the narration does not mention such information. According to one version of the hadeeth in Saheeh al-Bukhaaree: “All of them were martyred on the day, and this happened before it was made forbidden.”.

2819

Narrated Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺsaid, "Once Prophet Sulaymaan, son of Prophet Dawood (peace be upon them) said, '(By Allah) Tonight I will have sexual intercourse with one hundred (or ninety-nine) women each of whom will give birth to a knight who will fight in Allah's Cause.' On that his companions said: if Allah wills, but he did not say, 'Allah willing.' Therefore, only one of those women conceived and gave birth to a half-man. By Him in Whose Hands Muhammad's life is, if he had said, "Allah willing', (he would have begotten sons) all of whom would have been knights striving in Allah's Cause."
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Commentary : There is nothing that occurs except that Allah wished and willed it to occur. Considering this, one is encouraged to detachhimself from personal whims and desires andmake his desires and wants subject to Allah’s will in order to obtain them.

In this hadeeth, the Prophet ﷺ explains that Prophet Sulaymaan, son of Prophet Dawood (peace be upon them) swore that he would have sexual intercourse with one hundred - or ninety-nine – women, each of whom would give birth to a knight who would fight in Allah's Cause. The doubt about the number of women is from the narrator of this hadeeth. His companion, the angel who used to convey Allah’s revelation to him -and it is said he was someone else - said to him to say, “if Allah wills.” However, he did not say it, out of forgetfulness. The fact that he forgot to utter the words does not entail or mean that his heart was not relying upon Allah when he made that statement. He wasaProphet of Allah (peace be upon him), who was infallible like the other Prophets of Allah (peace be upon them). Simply, he forgot to utter the words “if Allah wills” with his tongue, but his heart was mindful of Allah and relying upon Him.

The Prophet ﷺ continued that only one woman of them conceived,and gave birth to a half-man, because he did not utter the words. The Prophet ﷺ swore by Allah that if he had said, "if Allah wills”, he would have begotten 100 sons, all of whom would have been knights striving in Allah's Cause, as he said. The Prophet ﷺ swore using the words: “By Him in Whose Hands Muhammad's life is,” which he ﷺ often used whenever he wanted to swear and emphasise a point.

From the benefits that can be concluded from this hadeeth is learning that one should strive to have sons with the intention of sending them to fight in the way of Allah.

This hadeeth confirms the divine attribute of Hand, which is understood as it befits Allah, Exalted is He..

2821

Narrated Jubayr ibn Mut`im(may Allah be pleased with him): While I was walking with Allah's Messenger ﷺand the people returning from Hunayn were walking along with him. Some people caught hold of the Prophet ﷺ and started begging of him so much so that he had to stand under a thorny tree, causing his cloak to be hooked onthe thorns. The Prophet ﷺ stopped and said, "Give me my cloak. If I had as many camels as these thorny trees, I would have distributed them amongst you, and you will not find me a miser or a liar or a coward.".

Commentary : The Prophet ﷺ was a teacher who exercised the highest level of compassion, mercy, kindness, forbearance and gentleness.

In this hadeeth, Jubayr ibn Mu’tim (may Allah be pleased with him) reports that after the Battle of Hunayn, which was in the 8th year of Hijrah, the Prophet ﷺ walked with the people while they were on their way back to al-Madeenah. It happened that some of the people who participated in the Battle of Hunayan were new to Islam (i.e., new reverts). As such, some of them crowded around the Prophet ﷺ asking for spoils, to the extent that he had to stand next to a thorny tree. His cloak got caught on the thorns, so he ﷺ asked for his cloak and then addressed the people by saying: “If I had as many camels as these thorny trees, I would have distributed them amongst you,” i.e., if I had camels, cows, and sheep equivalent to the large number of trees I would have distributed between you without leaving anything from them for myself. He ﷺ intended to inform them that if he would give away all his property to them, then it is more befitting to know that he will not keep forhimself any of their spoils.

The Prophet ﷺclarified that he was neither a miser, coward, nor liar,but rather that he wasthe opposite, namely honest, generous, and brave. These three qualities are mentioned together,and each one of them necessitates the other two.

This hadeeth shows that it is permissible for one to mention the good qualities he possesses to those who do not know him well,to prove to them that he is a person that can be relied upon.

It also condemns the attributes of lying, miserliness and cowardice. .

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 Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause."
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‘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 Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause." .

‘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 Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause."
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