Abu Dawud

Benefits and Issues:
This is a part of a lengthy hadith.
When Umar (radi Allahu anhu) sought permission the first and second time, it was not granted; then when he sought it again, it was granted.
During this interval, he kept repeatedly saying "as-salamu alaykum."

Hadith Commentary:
In terminology, this is called "ila’"—that is, to swear an oath to abstain from one’s wife for a specified period. After the completion of the period, it becomes permissible to resume relations.

Hadith Commentary:
(1)
The husband has been permitted to take three steps to prevent disobedience and defiance from women:
• Admonition and advice
• Separation from them in beds
• Light physical discipline

There are two possible forms of adopting separation from them:
• Severing relations with them while remaining in the house.
• Secluding oneself in a place other than the house.

(2)
Imam Bukhari rahimahullah has established from the practice of the Messenger of Allah sallallahu alayhi wa sallam that seclusion can also take place in a place other than the house.
Hafiz Ibn Hajar rahimahullah has written that, depending on the situation and the temperament of the woman, any place can be chosen for seclusion.
Sometimes, separation within the house proves effective, while on some occasions, adopting seclusion in a place other than the house proves beneficial.
And Allah knows best. (Fath al-Bari: 9/374)

Hadith Commentary:
When Umar radi Allahu anhu heard the news that the Prophet sallallahu alayhi wa sallam had divorced his wives, he came to investigate and, relying on the permission of the doorkeeper named Rabah, sought entry for a day. From this, it is established that a solitary report (khabar wahid) is authoritative as evidence.

Hadith Commentary:
When Umar radi Allahu anhu heard the news that the Messenger of Allah sallallahu alayhi wa sallam had divorced his wives, he became very concerned. In order to verify this matter, he came to the service of the Messenger of Allah sallallahu alayhi wa sallam, where a doorkeeper was stationed at the stairs. He said to him: Seek permission for me to enter upon the Messenger of Allah sallallahu alayhi wa sallam. Thus, the doorkeeper was alone, and Umar radi Allahu anhu relied upon his seeking permission and considered his information to be trustworthy. From this, Imam Bukhari rahimahullah has established the authority (hujjiyyah) of a solitary report (khabar wahid). In any case, a solitary report is authoritative, whether it pertains to matters of faith (iman) or to actions; making a distinction of this kind is self-invented and artificial. And Allah knows best.

Explanation:
The name of this Ansari was ‘Itban bin Malik. From this narration, it is established that it is permissible to rely upon a solitary report (khabar wahid). Umar radi Allahu anhu, startled, asked because at that time there were widespread rumors of an attack on Madinah by the king of Ghassan. Umar radi Allahu anhu thought that perhaps the king of Ghassan had arrived. That is why he hurriedly went outside, and then, upon hearing the Ansari’s news, Umar radi Allahu anhu was surprised as to why he had said such a baseless thing. Thus, the exclamation of takbir spontaneously came to his lips. The system of taking turns was established because Umar radi Allahu anhu was a merchant by profession, and his Ansari brother was also engaged in business. Therefore, so that their work could continue and they would not be deprived of the Prophetic knowledge. It is understood from this that making arrangements for earning a livelihood is also necessary. The remaining explanation of this hadith will come in the Book of Marriage (Kitab al-Nikah).

Hadith Commentary:
➊
The intention of Imam Bukhari rahimahullah is that it is necessary for a person to acquire knowledge for both religious and worldly needs, but sometimes it happens that a person becomes so entangled in his engagements that he does not find time to seek knowledge.
In such circumstances, it is necessary that a few companions form a committee and distribute the tasks among themselves: one day, one person should attend the service of a religious scholar and learn religious matters, then convey them to his other companions.
The next day, another should attend, while the first attends to his business engagements.
In this way, these people can easily acquire religious knowledge.
This method is mentioned in the aforementioned hadith.
Nowadays, excellent books comprising religious sciences are available in the market, and among those providing these books, the global institution Darussalam is at the forefront.
In addition, preachers and admonishers go from village to village, hamlet to hamlet, teaching the people of the countryside; therefore, in this era, no excuse for ignorance should remain.

➋
From this hadith, the authority of a solitary report (khabar wahid) and the practice upon the mursal reports of the Companions (radi Allahu anhum ajma'in) is established. Also, it is guidance for the student that he should keep an eye on his financial circumstances and should not allow any negligence to come to him in acquiring the religious knowledge of the day he could not attend the gathering of knowledge.
(Fath al-Bari 1/245)

➌
The women of Makkah used to be overawed by their husbands, whereas in Madinah, the opposite was the case: women had the upper hand.
One day, Umar radi Allahu ta'ala anhu was sitting in a worried state, and his wife asked the reason.
Umar radi Allahu ta'ala anhu said:
"I am worried because you interfere in every matter."
His wife replied:
"You are getting upset for no reason. What is my fault in this? Even the noble wives (azwaj mutahharat radi Allahu anhunna ajma'in) interfere in the affairs of the Messenger of Allah sallallahu alayhi wa sallam."
This caused him distress, so he immediately prepared himself and went to advise Hafsa radi Allahu ta'ala anha.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4913)
From this, it is understood that one should continue to advise one's daughters to obey and be dutiful to their husbands.
Other details will be mentioned in the Book of Marriage (Kitab al-Nikah).

Hadith Commentary:
Vocabulary of the Hadith:
(1)
يَنْكُتُوْنَ بِالْحِصيٰ:
They were making marks on the ground with pebbles, being thoughtful and distressed.

(2)
عَلَيْكَ بِعَيْبَتِكَ:
عَيْبَةٌ:
This refers to the container or palm in which a person keeps his best clothes and valuable items.
The intended meaning is: the thing of your real interest, i.e., admonish and advise your daughter Hafsah.

(3)
لَوْلَا اَنَا لَطَلَّقَكِ رَسُوْلُ اللهِ:
It is out of regard and consideration for me that the Messenger of Allah sallallahu alayhi wa sallam is not divorcing you,
because the Messenger of Allah sallallahu alayhi wa sallam had once divorced Hafsah,
then, for the sake of Umar radi Allahu anhu and due to her fasting and standing in prayer at night,
Allah Ta’ala commanded the Prophet sallallahu alayhi wa sallam to take her back.

(4)
مَشْرُبَةٍ:
A drinking room,
مَشْرُبَة:
An upper room.

(5)
أُسْكُفَّةٌ:
Threshold,
doorstep.

(6)
قَرَظٌ:
Leaves of the acacia tree,
with which raw hides are dyed.
أَفِیْقٌ:
Leather that has not yet been fully dyed.

(7)
وَاِنْ تَظَاهَرَ اعَلَيْهِ:
O Aisha and Hafsah! If both of you unite and agree upon something that is distressing to the Prophet sallallahu alayhi wa sallam and reveal his secret,
you cannot harm our Prophet sallallahu alayhi wa sallam in any way.
Because Allah Ta’ala,
Jibril,
the believers, and the angels are helpers and supporters of our Prophet sallallahu alayhi wa sallam.

(8)
تَحَسَّرالْغَضَبُ عَنْ وَجْهِهِ:
The signs of anger disappeared from the blessed face of the Prophet sallallahu alayhi wa sallam.

(9)
كَشَرَ:
His teeth became visible due to a smile.

(10)
أَتَشَبَّثُ بِاْلجِذْعِ:
(I, out of fear of falling,)
was descending by holding onto the trunk.

(11)
وَمَا يَمَسُّهُ بِيَدِهِ:
And the Prophet sallallahu alayhi wa sallam, with utmost confidence and trust, without any fear or danger,
was descending without support (without touching with his hand).

Benefits and Issues:
From this hadith, it is understood that the incident of giving the choice (takhyir) to the noble wives radi Allahu anhunna occurred before the revelation of the rulings of hijab (veil),
even though at the time of the incident of takhyir, Abdullah ibn Abbas radi Allahu anhuma was present in Madinah,
and he came to Madinah with his parents after the conquest of Makkah in 8 AH, and Zaynab bint Jahsh radi Allahu anha had already been married to the Prophet sallallahu alayhi wa sallam, and the rulings of hijab had been revealed at the time of her wedding feast (walimah) in 4 or 5 AH.
Therefore, to consider the incident of takhyir as having occurred before the revelation of the rulings of hijab is merely a misconception of the narrator, which arose because Umar radi Allahu anhu
went to Aisha radi Allahu anha and asked her, even though the question and answer took place from behind the veil. Also, in this hadith, it is mentioned
that the verse:
﴿وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ﴾
"When there comes to them some matter regarding security or fear, they spread it..."
whereas it is well-known, as narrated from Ibn Abbas radi Allahu anhuma, that this verse was revealed regarding the spreading of military matters, which the hypocrites would publicize in a wrong manner to spread disheartenment among the Muslims,
so it was revealed in connection with both types of incidents: the wrongful publicizing of divorce in times of peace and the spreading of false war news in times of war, or both are included in its meaning. The noble Companions radi Allahu anhum, whenever an incident matched or was applicable to a verse, whether it occurred before or after its revelation, would say (نُزِلَت فِي كَذا) "It was revealed regarding such-and-such."
This incident is also included in its meaning.

(1) The full details of the incident of displeasure will, inshaAllah, be discussed at their appropriate place, but it is sufficient to know that the Prophet (sallallahu alayhi wa sallam) entrusted a secret to Hafsah (radi Allahu anha) and emphasized that this secret should not reach anyone. However, due to her natural weakness, she was unable to keep the secret and ended up telling Aishah (radi Allahu anha), and eventually this matter reached all the noble wives (radi Allahu anhunna), which caused the Prophet (sallallahu alayhi wa sallam) distress. There were one or two other incidents as well, and due to all these reasons, his displeasure became severe.

(2) When it is sensed that a person is about to break an oath, he can be reminded of it.

(1) "Ila" refers to taking an oath. Here, it means: taking an oath not to have conjugal relations with one's wife. If ever a husband becomes upset with his wife and takes such an oath, he may abide by it, but only for up to four months. More than this is not permitted. If someone takes an oath for a period longer than four months, then after four months have passed, he must either break the oath and have conjugal relations (intercourse), and offer expiation (kaffarah) for the oath, or he must divorce her. If he refuses to do either, then the authority of the time (such as a judge, qadi, etc.) will, under his jurisdiction, enforce divorce upon the woman, and she will be separated from her husband. The Messenger of Allah (sallallahu alayhi wa sallam) took an oath for only one month, and he fulfilled the oath.

(2) "Were weeping"—they thought that perhaps by taking such an oath, divorce had occurred. Or it is possible that they were weeping due to his displeasure and separation.

(3) "No one replied"—meaning, permission to enter was not granted. Perhaps the greeting (salam) was answered quietly.

(4) "Twenty-nine days"—because a month can be of twenty-nine days or thirty. The Shari‘ah has considered twenty-nine days as a complete month; therefore, if an oath is for one month, it will be fulfilled after twenty-nine days, regardless of the matter.

(5) The noble Companions (radi Allahu anhum) were extremely considerate of the Prophet (sallallahu alayhi wa sallam) and would compete with one another to offer every kind of support in every minor or major difficulty. Radi Allahu anhum wa radu ‘anhu.

(6) Out of necessity, it is permissible to construct a building with more than one story, but its design should be such that it does not overlook the neighbors’ homes, so that they do not face any inconvenience.

(7) If there is doubt regarding someone who has taken an oath that he may have forgotten it, he should be reminded of it, as will be mentioned in the following hadith.