Abu Dawud

Hadith Commentary:
➊
In connection with avoiding suspicion as mentioned under the previous hadith, the incident of Safiyyah radi Allahu anha was referenced. Imam Bukhari rahimahullah has narrated this incident independently and through an authentic chain. The Messenger of Allah sallallahu alayhi wa sallam sensed the possibility that the Ansari companions might fall into suspicion and that some incorrect thought might settle in their hearts, which could ruin their Hereafter. Therefore, he sallallahu alayhi wa sallam promptly clarified that this woman was not a stranger but rather his wife, Safiyyah radi Allahu anha. When they expressed surprise, saying, “How could we ever harbor suspicion about you?” he replied: “Satan flows through the veins of the human being,” so it is not far-fetched for him to cast such a whisper.

➋
Hafiz Ibn Hajar rahimahullah writes that it is extremely important to remove suspicion. When a ruler’s judgment based on his own knowledge invites suspicion, the only way to remove it is to refrain from making any decision based solely on personal knowledge; rather, proper evidence and testimonies should be sought for this purpose. (: Fath al-Bari: 201/13)

Hadith Commentary:
This was distressing for those noble Companions because both of them were true believers; they were grieved that the Messenger of Allah (sallallahu alayhi wa sallam) thought that they might harbor suspicion about him.
In reality, the Prophet (sallallahu alayhi wa sallam) safeguarded their faith; even the slightest suspicion regarding the Prophets constitutes disbelief and leads to the loss of faith. From this hadith, Imam Bukhari (rahimahullah) derived the purpose of the chapter in such a way that he referred to the door as the door of Umm al-Mu’minin Umm Salamah (radi Allahu anha).

Hadith Commentary:
At such occasions, preemptively dispelling any potential misunderstanding is also a Sunnah of the Prophet (sallallahu alayhi wa sallam), which is highly meritorious.

Hadith Commentary:
(1)
Both of the Ansari elders said "Subhan Allah" at a moment of astonishment.
If saying this at such an occasion were not correct, the Messenger of Allah (sallallahu alayhi wa sallam) would have prohibited them.
(2)
From this, it is also understood that removing a potential misunderstanding in advance is a Sunnah of the Prophet (sallallahu alayhi wa sallam).
And Allah knows best.
Thus, the Messenger of Allah (sallallahu alayhi wa sallam) removed the anticipated misunderstanding from the hearts of the Ansari Companions by clarifying that this is my wife, Safiyyah (radi Allahu anha), not a non-mahram woman with whom I am standing at night.

Hadith Commentary:
It is understood from this that a person should not give anyone even the slightest opportunity for doubt; the Messenger of Allah (sallallahu alayhi wa sallam), with this very consideration, clarified the actual matter before them and thus saved them from an incorrect suspicion.

Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) was extremely kind and compassionate towards his ummah, and for this reason, he clarified matters so that Satan might not cast any inappropriate thoughts into their hearts that could lead to their destruction.

➋
From this hadith, it is understood that a person should avoid any situation that could give rise to doubts, and if such a situation apparently arises, it should be clarified. The Messenger of Allah (sallallahu alayhi wa sallam), with this very consideration, presented the real matter before them and saved them from incorrect misgivings.

➌
The circulation of Satan within the human body is to be understood upon its reality (haqiqa). Allah, the Exalted, has granted him the ability to circulate within the human body like blood. However, some scholars are of the opinion that, due to the abundance of whisperings (waswasah), he remains attached to the human and does not separate from him.

➍
Imam Bukhari (rahimahullah) has warned us through this hadith that we should remain alert against the insinuations of Satan. He misguides people in very subtle and hidden ways. The Qur’an has mentioned his secret plotting in its last surah ().

Hadith Commentary:
(1)
Every person has the right to defend himself through word and deed. This can also be done during i‘tikaf (spiritual retreat), as the Messenger of Allah (sallallahu alayhi wa sallam) defended himself during i‘tikaf with these words:
“The one whom you saw with me at night is my wife Safiyyah.”
In another narration, he said:
“I am not telling you this because I suspect you of ill thoughts about me, but I want to inform you of the reality that Satan flows through the human being like blood in the veins, and a person is not even aware of it.” (: Fath al-Bari: 4/355)

(2)
It is also understood from this hadith that it is very important to protect oneself from suspicion and the deceit and trickery of Satan. Especially scholars should not do anything that would cause people to fall into suspicion about them, even if they are sincere in that action, because if suspicion arises, people will stop benefiting from their knowledge. No one should do such a thing even as an experiment. May Allah, the Exalted, protect us from this. (: ‘Umdat al-Qari: 8/282)

Hadith Commentary:
This hadith, with its various chains of transmission, has appeared in several places, and the Imam rahimahullah has derived many rulings from it.
Allamah Ibn Hajar rahimahullah writes under this hadith at one place:
“And among the benefits of this hadith is the permissibility for the person in i'tikaf (spiritual retreat) to engage in permissible matters, such as seeing off his visitor, standing with him, conversing with others, the permissibility of the i'tikaf-performer being alone with his wife, the woman visiting the one in i'tikaf, the demonstration of the compassion of the Prophet sallallahu alayhi wa sallam for his ummah, and his guidance to them towards that which wards off sin from them. In it is also the caution against exposing oneself to suspicion and the need to guard oneself from the plots of Shaytan and to offer an excuse. Ibn Daqiq al-'Id said: This is especially emphasized for the scholars and those who are followed, so it is not permissible for them to do anything that would cause people to think ill of them, even if they have a valid excuse in it, because that could lead to the loss of benefit from their knowledge. For this reason, some scholars have said that it is necessary for the judge to clarify to the one against whom he has ruled the reason for the judgment if it is hidden, so as to remove suspicion. From this, the error of those who openly display acts that appear evil and excuse themselves by saying they are testing themselves becomes clear. The tribulation of this type has become widespread, and Allah knows best. In it is also the attribution of the houses of the wives of the Prophet sallallahu alayhi wa sallam to them, and the permissibility of a woman going out at night, and the saying of ‘Subhan Allah’ at a time of amazement, etc.” (Fath al-Bari)

In summary, many benefits are derived from this hadith, for example: that it is permissible for the person in i'tikaf to stand up to see off his visitors and to converse with others.
And it is also permissible for him to be alone with his wife, meaning to have necessary and appropriate conversation with her in private, and the wife of the one in i'tikaf may also come to meet him. This hadith also establishes the Prophet’s sallallahu alayhi wa sallam compassion for the ummah, and is evidence for his guidance to the ummah regarding matters that ward off sins.
And from this hadith it is also established that it is extremely necessary to protect oneself from suspicion and the plots of Shaytan.
Ibn Daqiq al-'Id said that it is very necessary for scholars not to do anything that could cause people to think ill of them, even if they have sincerity in that action, because if suspicion arises, the benefit of their knowledge may be lost.
For this reason, some scholars have said that it is necessary for the judge to explain to the defendant the full reasons for his judgment, so that the defendant cannot wrongly accuse the judge.
And from this it is also clear that a person should not, even as an experiment, display any evil outwardly.
Such tribulations have become common nowadays. And in this hadith, the permissibility of attributing the houses of the wives of the Prophet sallallahu alayhi wa sallam to them is established, as well as the permissibility of women going out at night, and the evidence for saying ‘Subhan Allah’ at a time of amazement.
And Allah knows best what is correct.

Hadith Commentary:
(1)
Hafiz Ibn Hajar rahimahullah has derived several rulings from this hadith, for example:
It is permissible for the person in i'tikaf (spiritual retreat) to meet visitors with a cheerful face and to bid them farewell with honor and respect.
He may also converse with others.
It is permissible for him to have privacy (khalwah) with his wife, meaning he may speak to her about necessary and appropriate matters in seclusion, and his wife may come to meet him in the place of i'tikaf.
(2)
It is also understood from this that a woman may leave her house when there is a need.
The Messenger of Allah sallallahu alayhi wa sallam did not attribute to his two noble companions radi Allahu anhuma that they harbored any suspicion about him, because he was well aware of the truthfulness and sincerity of their faith. However, he warned them lest they fall prey to the whisperings of Shaytan, which could lead to their ruin and destruction.
(Fath al-Bari: 4/355)

Hadith Commentary:
This hadith establishes that a person in i'tikaf (spiritual retreat) may leave his place of i'tikaf for a necessary task.
The Prophet (sallallahu alayhi wa sallam) went out with Lady Safiyyah (radi Allahu anha) because she had been left alone.
It is said that her house was also far from the mosque. In some narrations, regarding those who saw them, it is mentioned that they intended to move ahead, but the Prophet (sallallahu alayhi wa sallam) called them in order to inform them of the actual situation.
It is thus understood that removing any possible suspicion is, in all circumstances, a good thing.

Hadith Commentary:
(1)
To seclude oneself from worldly affairs and stay in the mosque for a specific period with the intention of seeking closeness to Allah is, in Islamic law, called i'tikaf (spiritual retreat). If, during the stay in the mosque, there is no intention of seeking closeness to Allah, or if there is the intention of seeking closeness to Allah but the stay is not in the mosque, then in both these cases it will not be considered a legal (shar'i) i'tikaf.

(2)
Now the question arises: Is fulfilling any worldly need during the stay in the mosque contrary to i'tikaf? Imam Bukhari rahimahullah has addressed this very subject in this chapter heading, that the person observing i'tikaf (mu'takif) may, due to some need, come up to the door of the mosque, and doing so is not contrary to i'tikaf. The fact is that the houses of the noble wives (azwaj mutahharat) of the Messenger of Allah sallallahu alayhi wa sallam were around the Prophet's Mosque (Masjid Nabawi). Once, when he was observing i'tikaf, the noble wives came to him at night to consult him regarding household matters. The house of Safiyyah radi Allahu anha was a bit farther away. She came late at night. When the noble wives got up at the end of the gathering to return to their respective homes, Safiyyah also got ready to leave. The Messenger of Allah sallallahu alayhi wa sallam stopped her—firstly, because she had come late, so that she too could spend the full time in his company like the other wives, and also because her house was far, so he stopped her in order to escort her home. During this, he met two Ansari men, which is mentioned in the hadith.

(3)
Imam Bukhari rahimahullah has established that staying in the mosque for specific days with the intention of seeking closeness to Allah does not mean that the person observing i'tikaf cannot fulfill any worldly need during this period. Doing so is permissible and is not contrary to i'tikaf.
(Fath al-Bari: 4/353, 354)

Hadith Commentary:
Vocabulary of the Hadith:
‘Ala rislikuma:
Continue walking at your own pace,
Walk with calmness and tranquility.

Benefits and Issues:
From this hadith, it is understood that
the wife of a person observing i‘tikaf (spiritual retreat) may come to him and converse with him, and he may come outside to see her off. The Messenger of Allah (sallallahu alayhi wa sallam) was extremely compassionate and merciful towards his ummah,
and would inform them of every matter
that could become a cause of sin for them. A person should remain cautious of Shaytan (Satan),
for he circulates within a person like blood and tries to lead him astray by creating doubts and suspicions in his heart. The Ansar,
expressing astonishment and wonder that any Muslim could harbor ill thoughts even about the Prophet (sallallahu alayhi wa sallam),
said, “Subhan Allah.”

Benefits and Issues:
➊ During i‘tikaf (spiritual retreat), it is permissible for the wife to come to meet the person observing i‘tikaf, and for them to converse with each other.

➋ The person observing i‘tikaf may leave the mosque for natural necessities. For example, to relieve oneself or to perform a necessary ritual bath (ghusl) when there is no reasonable arrangement for these in the mosque. Similarly, in the case of severe illness, when there is no opportunity for medical assistance to reach the mosque, then in all such situations, it is permissible to leave the mosque.

➌ A person should always avoid situations of accusation and suspicion. The Prophet (sallallahu alayhi wa sallam) dispelled this suspicion by introducing his honorable wife.

➍ Satan circulates within the human body like blood; therefore, to remain protected from his evil, one should frequently seek refuge (ta‘awwudh) by saying: “A‘udhu billahi min ash-shaytan ir-rajim” (I seek refuge with Allah from the accursed Satan).

Benefits and Issues:

➊
Other people can meet and interact with the one observing i‘tikaf (spiritual retreat), and necessary conversation can take place.

➋
The wife of the one in i‘tikaf may also come to the mosque to meet him.

➌
The one observing i‘tikaf may, out of necessity, leave his place of i‘tikaf and go up to the door of the mosque.

➍
A scholar should be mindful of his own honor and dignity, and should not give people an opportunity to express suspicion or doubt.

➎
A husband may call his wife by her name and may address her by name.

➏
These two Companions (radi Allahu anhuma) felt discomfort at the statement of the Messenger of Allah (sallallahu alayhi wa sallam), because they sensed that the Messenger of Allah (sallallahu alayhi wa sallam) did not hold a good opinion of them.

➐
The Messenger of Allah (sallallahu alayhi wa sallam) dispelled their feeling by clarifying that they had not thought anything wrong about him, but that Satan (Shaytan) can cast a whisper (waswasah).

➑
This clarification of the Prophet (sallallahu alayhi wa sallam) was a mercy, because in this way the path for Satan’s whisper was closed; otherwise, entertaining any improper thought about the Prophet (sallallahu alayhi wa sallam) could even lead to deprivation of faith.

➒
It is correct to say “Subhan Allah” (Glory be to Allah) at a moment of amazement.

➓
Because Satan (Shaytan) is from among the jinn, he can influence a person in an imperceptible manner; therefore, if his whisper (waswasah) exceeds a certain limit, it can become dangerous for a person’s faith. To seek protection from the evil of these whispers, one should recite “La hawla wa la quwwata illa billah” and “A‘udhu billahi min ash-shaytan ir-rajim.”