Abu Dawud

Benefits and Issues:
➊
The above-mentioned tasbihat (words of glorification) are recommended (mustahabb) not only after the obligatory prayers, but also to recite at night before sleeping.

➋
If a person acts upon this with faith (iman), certainty (yaqin), and consistency, then by the blessing of these, not only is physical fatigue removed, but there is also an increase in faith and elevation in ranks.
Whereas, regarding a servant, there will be questioning.

➌
A Muslim wife is obligated to serve her husband and carry out all the household tasks.
This is established from the practices of Sayyidah Fatimah radi Allahu anha, the wives of the Noble Prophet sallallahu alayhi wa sallam, and other female Companions radi Allahu anhunna.
Therefore, the claim of some people that the wife is not obligated to perform domestic duties is completely baseless.

Hadith Commentary:
In the narration of Muslim, there is an additional detail that the Messenger of Allah (sallallahu alayhi wa sallam) asked his noble daughter, "I have heard that you came to meet me, but I was not present. Tell me, what is the matter?" She replied, "O dear father, I have heard that some slave men and women have come to you. Please give us a slave man or woman as well, because I am facing great hardship in grinding flour and fetching water." At that time, you (sallallahu alayhi wa sallam) taught her this supplication.

In another narration, it is mentioned that you (sallallahu alayhi wa sallam) said, "The people of Suffah are hungry. I will sell these slaves and arrange food for them."

Hadith Commentary:
(1)
This hadith proves that a Muslim wife is obligated to perform all household tasks in addition to serving her husband, just as the noble women of the Ahl al-Bayt, the general women of the Muslims, and even the Mothers of the Believers (Ummahat al-Mu'minin) used to carry out all domestic chores in their own homes. Therefore, the statement of some jurists that nothing is obligatory upon the wife except to please her husband is entirely baseless and unfounded.

From another incident, it is known that the Messenger of Allah (sallallahu alayhi wa sallam) instructed some noble women to recite this supplication after the obligatory prayers.
(Sunan Abi Dawud, al-Kharaj, Hadith: 2987)

(2)
This supplication is famous by the name "Tasbih Fatimah."
Ali (radi Allahu anhu) adhered to it diligently, to the extent that even on the night of Siffin, when he was extremely busy, he recited it, as mentioned in a narration.
(Sahih al-Bukhari, al-Nafaqat, Hadith: 5362)

However, due to his busyness, instead of reciting it in the first part of the night, he recited it in the last part.
(Sunan Abi Dawud, al-Adab, Hadith: 5064)

In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said to Fatimah (radi Allahu anha):
“My daughter! The hunger of the people of Suffah is unbearable for me.
They often remain hungry.
I wish to sell these slaves and arrange food for them.”
(Musnad Ahmad: 106/1)

In another hadith, he said:
“The orphaned children of the martyrs of Badr have already taken before you; I will give to them, for they have more right.”
(Sunan Abi Dawud, al-Kharaj, Hadith: 2987)

(3)
Among us, there is a tendency of nepotism among government officials; this hadith strongly refutes such individuals.
And Allah is the One whose help is sought.

Hadith Commentary:
Imam Ibn Taymiyyah rahimahullah states that whoever acts upon this hadith at the time of sleeping will not feel fatigue within himself.

Hadith Commentary:
➊
This hadith has been included in the chapter on the virtues of Ali because his status and rank with the Messenger of Allah (sallallahu alayhi wa sallam) was extremely high. Furthermore, the fact that the Messenger of Allah (sallallahu alayhi wa sallam) sat on his bed is a great honor for Ali (radi Allahu anhu). Also, what the Prophet (sallallahu alayhi wa sallam) preferred for his daughter regarding matters of the Hereafter, he also preferred the same for Ali (radi Allahu anhu), and thus both of them were pleased with it.
Imam Bukhari (rahimahullah) has established a chapter heading for this hadith in the Book of Al-Khums with these words:
“He (the Prophet) gave preference to the people of Suffah and widows in matters of this world, and entrusted Lady Fatimah (radi Allahu anha) to Allah regarding matters of the Hereafter, so that she may attain reward and recompense there.”
(Sahih al-Bukhari, Fard al-Khums, Chapter: 6)
➋
In any case, this hadith shows how much the Messenger of Allah (sallallahu alayhi wa sallam) loved his beloved daughter and Ali (radi Allahu anhu), and yet, despite this, he kept them away from the pleasures of this world.

Hadith Commentary:
Allah will grant you such strength through these words that you will no longer be in need of a servant.
You will be able to do your work yourself.
Apparently, this hadith does not correspond to the translation of the chapter heading, but Imam Bukhari rahimahullah has alluded to another chain of this hadith, which Imam Ahmad rahimahullah has narrated.
In that narration, it is stated: "By Allah, it is not possible for me to give to you and leave the people of Suffah deprived, whose stomachs are twisting from hunger.
I have nothing with which I can spend on them; I will sell these captives and spend their price on them."
From this, the attribute of mercy of the Messenger of Allah sallallahu alayhi wa sallam becomes so manifest that the heart desires to repeatedly send blessings upon him.
(sallallahu alayhi wa sallam)

Hadith Commentary:
1.
In the Noble Qur’an, besides Allah and His Messenger (sallallahu alayhi wa sallam), four recipients of the khums (one-fifth share) are mentioned: the relatives of the Messenger of Allah (sallallahu alayhi wa sallam), orphans, the needy, and travelers.
These are not entitled claimants of the khums, but rather its avenues of expenditure, and it was not obligatory upon the Messenger of Allah (sallallahu alayhi wa sallam) to spend the khums on all these avenues; rather, he was permitted to spend it wherever he deemed appropriate at his own discretion.
This is the reason why he did not grant a servant to Fatimah (radi Allahu anha), even though she was in need and was also a relative.
If kinship were a cause for entitlement, the Messenger of Allah (sallallahu alayhi wa sallam) would certainly have given her a servant.
Although the people of Suffah are not mentioned in this hadith, Imam Bukhari (rahimahullah) has indicated in other chains of this hadith that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“By Allah! I cannot do so that I give to you and ignore the people of Suffah, while their stomachs are stuck to their backs due to hunger and I have nothing to spend on them.
I will sell these captives and spend the proceeds on the people of Suffah.”
(Musnad Ahmad: 106/1)
2.
In any case, four parts of the war booty are for the combatants, and one part is at the discretion of the Imam; he may spend it wherever and however he wishes.

Hadith Commentary:

Allah will grant you the strength to do the work, and you will not be in need of a servant.

When this is the condition of the beloved daughter of the Messenger of Allah (sallallahu alayhi wa sallam), then what significance do other women have that, considering themselves to be of noble lineage, they regard household chores as beneath their dignity?

Hadith Commentary:
(1)
From this hadith, it is understood that if a woman has the strength for household chores such as baking bread, cleaning, grinding grain, etc., and it is customary that she can easily perform these tasks, then it is not obligatory upon the husband to arrange a servant for her. This is because the Messenger of Allah (sallallahu alayhi wa sallam), upon hearing of the hardship of Sayyidah Fatimah (radi Allahu anha), did not tell Ali (radi Allahu anhu) to arrange a servant for her, nor did he even say to hire a maid on daily wages to do all these tasks.

(2)
There is great reward in tasbih (glorification) and tahmid (praise).
It is possible that by performing this prescribed dhikr, Allah, the Exalted, may grant such strength that there will no longer be any need for a servant, and performing household tasks may become easier than having a servant.

(3)
When this was the condition of the beloved daughter of the Messenger of Allah (sallallahu alayhi wa sallam), then what status do other women have that, considering themselves to be of noble lineage and honor, they regard household work as beneath them and feel humiliation in carrying it out.
And Allah knows best.

Hadith Commentary:
Siffin is the place where a battle took place between Ali and Amir Muawiyah ibn Abi Sufyan (radi Allahu anhuma).
Even in the state of war, he did not abandon this most important practice.
This is the very condition for the success of the practice.

Hadith Commentary:
(1)
Siffin is the name of a place between Iraq and Syria where a fierce battle took place between Ali and Muawiyah (radi Allahu anhuma).

(2)
From this hadith, it is understood that it is not obligatory upon the husband to arrange for a maidservant for household chores, because on this occasion the Messenger of Allah (sallallahu alayhi wa sallam) did not make any such demand from Ali (radi Allahu anhu), even though Sayyidah Fatimah (radi Allahu anha) was in great difficulty due to household work. If this matter had been obligatory, he would certainly have commanded it. He did, however, instruct Ali (radi Allahu anhu) regarding the payment of Fatimah’s (radi Allahu anha) dowry (mahr), even though it could have been deferred provided the wife was agreeable. But if arranging a servant had been the husband’s responsibility, the Prophet (sallallahu alayhi wa sallam) would certainly have demanded it from Ali (radi Allahu anhu).

(3)
Household chores are the responsibility of the woman, while services outside the home are the responsibility of the husband. However, if the woman is weak and unable to do the housework, then the husband should make arrangements for her, because the statement of Allah, the Exalted, is: “And live with them in kindness.” () If a husband, despite necessity, does not make any arrangement to run the household, then it is as if he is turning away from good conduct. From this incident, it is clearly understood that the internal affairs of the home are the wife’s responsibility, and the fulfillment of external matters and services is the husband’s duty. And Allah knows best.

Hadith Commentary: Benefits and Issues: From this hadith, Hafiz Ibn Taymiyyah rahimahullah has deduced that by adhering to this supplication at the time of sleep, fatigue is alleviated. According to Hafiz Ibn Hajar rahimahullah, regular observance of this supplication protects a person from harm and loss due to excessive work, and one does not feel burdened by toil and hardship. Moreover, deeds that are beneficial in the Hereafter are more profitable.

Benefits and Issues:
This narration, with the aforementioned details, is weak through this chain of transmission.
However, in summary, it is authentically established through another chain, as is found in the upcoming hadith number 5062.
And the aforementioned tasbihat (words of glorification) hold immense virtue.

2.
And in this, there is also an exhortation for a daughter and a wife to perform the household tasks.

Benefit:
In this hadith, it is mentioned that special attention should be given to the remembrance and supplications (adhkar) at the time of sleeping, and there are quite a number of such supplications. The remembrance mentioned in this hadith is to say Subhan Allah (Glory be to Allah) 33 times, Alhamdulillah (All praise is due to Allah) 33 times, and Allahu Akbar (Allah is the Greatest) 34 times.

A woman should perform household tasks in her husband's home, such as kneading dough, baking bread, cleaning clothes and the house, etc. Some people assign only conjugal relations to the woman’s responsibilities, but their view is not correct. If possible, a woman may also assist her husband in his outside work while observing proper Islamic covering (shar‘i hijab), just as Sayyidah Asma bint Abi Bakr radi Allahu anha used to assist her husband, Sayyiduna Zubair radi Allahu anhu, in his outside work as well. (Sahih al-Bukhari: 5224)

Hafiz Ibn Hajar rahimahullah has discussed this in detail in his commentary. (Fath al-Bari: 11/672) A woman should, as much as possible, perform household tasks herself and avoid keeping a servant. If a woman is not able to do household work, for example, if she is ill, then in such a case, the husband should arrange for a maid in the house. It should be remembered that the maintenance (nafaqah) of the woman’s servant will be the responsibility of the husband. When Sayyidah Fatimah radi Allahu anha requested a servant, the Prophet sallallahu alayhi wa sallam, in response, advised her to recite the remembrance at bedtime. Various explanations have been given for this, such as: ➊ Through the Tasbih of Fatimah radi Allahu anha, a person gains strength, which removes the fatigue of the entire day.

➋ The benefit of remembrance and supplications is for the Hereafter, whereas the benefit of a servant is limited to this world. The Hereafter is better and everlasting compared to this world. It should also be remembered that these supplications should be observed every night before sleeping, and this includes both men and women. Sayyiduna Ali radi Allahu anhu was extremely adherent to the Sunnah; whatever he heard, he would act upon it.