Bukhari

Hadith Commentary:
(1)
From this hadith, it is understood that a wife may give charity to her needy husband, and a mother may give charity to her impoverished children, and they may also give them zakat. The fact that Zaynab radi Allahu anha asked about jewelry is an indication that this was regarding obligatory zakat. If it is interpreted as referring to voluntary charity, then Imam Bukhari rahimahullah has made an analogy from this to obligatory charity.
(2)
The other name of Zaynab radi Allahu anha is Ra’itah. Another incident related to her is also mentioned in the hadiths: she was skilled in handicrafts and made this her means of livelihood. From these earnings, she would spend on Abdullah ibn Mas’ud radi Allahu anhu and his children. One day she said: In such circumstances, nothing is left to set aside for charity, nor is there any opportunity to give charity to others. Abdullah ibn Mas’ud radi Allahu anhu said: If you do not hope for reward from this, then by all means, stop spending on us. So she went to the Messenger of Allah sallallahu alayhi wa sallam and said: O Messenger of Allah! Will I receive any reward for spending on them? He replied: “Continue spending on them; you will certainly receive reward for it.” (Musnad Ahmad: 503/3)
(3)
From the narrations, it is understood that Abdullah ibn Mas’ud radi Allahu anhu had some disability in his legs and was not able to do much hard labor or work, so his wife would cover the household expenses.

Lexical Explanation:
«اُرِيْتُكُنَّ» I have been shown (i.e., on the night of Mi'raj).
«تَكْفُرْنَ الْعَشِيْرَ» You are ungrateful to your husband.
«لُبّ» Intellect.
«الْحَازم» A strong and disciplined person.

Understanding the Hadith:
From this hadith, it is understood that the religion and intellect of women are less than that of men. It should be noted that this is in a general sense, because on an individual basis it is possible that many women are more intelligent and more practicing of religion than many men. This hadith also shows that the number of women in Hell will be greater than that of men. Therefore, women should avoid disobedience and ingratitude to their husbands, and secondly, they should try to give as much charity as possible, because charity is a means of protection from the fire of Hell, as the Prophet (sallallahu alayhi wa sallam) said: "Save yourselves from the Fire, even if it be by giving half a date in charity." [بخاري: كتاب الزكاة : بَابُ اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ : 1417]

Explanation:
Qastallani said that it is not permissible to curse someone about whose end there is no definite knowledge; however, it is permissible to curse one whose death upon disbelief is established with certainty, such as Abu Jahl and others. Likewise, it is also permissible to curse oppressors and disbelievers in general terms without mentioning names.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has mentioned only the abandonment of fasting in the chapter heading, even though performing prayer is also not permitted during menstruation. The reason for this is that the status of the two is different: a menstruating woman is not eligible for prayer because purity (taharah) is a condition for it, and in the state of menstruation, there is a lack of purity, due to which the menstruating woman is not even legally responsible (mukallaf) for prayer. However, the case of fasting is different. Purity is not a condition for fasting, yet the Shariah has declared the state of menstruation as a barrier to fasting.

Since a menstruating woman is not even eligible for prayer, it is not obligatory to make up (qada) the missed prayers during the days of purity after menstruation. But in the case of fasting, her eligibility remains, so it is not completely excused; rather, it is necessary to make up the missed fasts during the days of purity. This is why Imam Bukhari rahimahullah did not combine the abandonment of prayer and fasting in one chapter, but will establish a separate heading for the abandonment of prayer later.

Hafiz Ibn Hajar rahimahullah has written, quoting the hadith scholar Ibn Rashid, that Imam Bukhari, according to his habit, clarified what was difficult and left what was already clear for later, because the matter of abandoning prayer was clear due to the condition of purity, and since purity is not a condition for fasting and its abandonment is purely devotional (ta‘abbudi), Imam Bukhari rahimahullah explicitly wrote about it. (Fath al-Bari: 1/526)

Ta‘abbudi means that there is no rational reason apparent, but one acts upon it purely as the command of Allah, because the abandonment of prayer by a menstruating woman is rationally understandable, as purity is a condition for it, but purity is not a condition for fasting, so abandoning it during menstruation is purely in view of the divine command.

2.
The fast of a person in a state of major ritual impurity (janabah) is valid, while the fast of a woman in menstruation or postnatal bleeding (nifas) is not valid, because their state of impurity is more severe (aghlaz) than that of janabah, as Hafiz Ibn Hajar rahimahullah has written. (Fath al-Bari: 1/529)

Then, attention should also be paid to the levels of impurity (hadath), for example:
➊
One type of lack of purity is minor impurity (hadath asghar, i.e., without ablution [wudu]). In this state, prayer cannot be performed, but recitation of the Qur’an is permissible, and entering the mosque is also allowed.
➋
The second type is major impurity (hadath akbar, i.e., janabah). Due to this, recitation is also prohibited and entering the mosque is not permissible. However, fasting can be observed in this state.
➌
The third type is the state of menstruation and postnatal bleeding, which in severity and intensity surpasses janabah. In this state, prayer, fasting, recitation of the Qur’an, and entering the mosque are all prohibited.

Another reason for not fasting during this period is that, firstly, women are naturally weaker and more delicate, and then the flow of menstrual or postnatal blood further increases their weakness. If fasting were made obligatory in such a state, it would cause them additional hardship, so they have been exempted. However, for a person in janabah, there is no hardship in fasting, so he is required to fast.

From a medical perspective as well, fasting during menstruation is harmful, because for the health of a menstruating woman, the flow of menstrual blood is necessary. For this reason, things are used during this period that help the flow continue easily, whereas fasting increases dryness and makes the flow of blood more difficult, so from a medical point of view as well, fasting is not beneficial for a menstruating woman.

3.
Prayers missed during menstruation and postnatal bleeding are not made up, whereas fasts are made up later. Various explanations have been given for this:
➊
It is the command of the Shariah, and following it is necessary, whether one understands the difference or not. ‘A’ishah radi Allahu anha herself states that we were commanded to make up the missed fasts, but not the missed prayers. (Sahih Muslim, al-Hayd, Hadith: 7763(335))
➋
The obligation of prayer is frequent and repeated, and making up so many missed prayers would be quite difficult, so it is excused. But this is not the case with fasting; only a few fasts are missed in the whole year. (Fath al-Bari: 1/547)
➌
If, after attaining purity, a woman were required to make up both the current prayers and those missed during menstruation and postnatal bleeding, the workload would be doubled, and fulfilling it would be quite difficult. However, this is not the case with fasting; seven or eight fasts can easily be made up in the remaining eleven months of the year.

And Allah knows best.

Hadith Commentary: Benefits and Issues:
It is established from this hadith that until the governorship of Marwan ibn al-Hakam, the established practice was to perform the Eid prayer before the sermon (khutbah). He was the one who initiated the practice in Madinah of delivering the sermon before the prayer.
However, Abu Sa‘id al-Khudri radi Allahu anhu openly stopped him and said:
It is not possible to devise a better way than the method of the Messenger of Allah sallallahu alayhi wa sallam.
Therefore, your manner of action is not correct. But Marwan did not accept his statement.
So Abu Sa‘id did not raise the banner of rebellion against him.
He sufficed with explaining the correct matter to him.
And after that, he performed the Eid prayer behind him (in congregation).
And after the prayer, he again discussed this issue with him.

Benefits and Issues:

➊ The Eid prayer should be performed in an open field rather than in the mosque. The Messenger of Allah (sallallahu alayhi wa sallam) left even the most virtuous place, the Prophet’s Mosque (Masjid Nabawi), to perform the Eid prayer in the open field.

➋ The sermon (khutbah) of Eid should be delivered after the Eid prayer.

➌ The Eid sermon should be delivered standing on the ground, not from the pulpit (minbar).

➍ In the sermon, appropriate issues relevant to the circumstances should be discussed.

➎ A woman may give charity (sadaqah) from her personal belongings without her husband’s permission.

➏ The sermon should be listened to while sitting calmly. However, if someone stands up and leaves, it is permissible.

Lexical Explanation:
«أَلَيْسَ» In this, the "hamzah" is for negation. When the negation is itself negated, affirmation is established. In this case, the meaning is that in the Shariah, it is established for such a woman to leave prayer (salah) and fasting (sawm); however, according to other evidences, she will make up (qada) the missed fasts on other days, whereas she will not make up the missed prayers, because performing their qada would be extremely difficult for the woman, and this (qada of prayer) is also not established as an obligation upon her.

Hadith Authentication (Takhrij al-Hadith):
[صحیح بخاری 304],
[صحيح مسلم 2053]

Jurisprudence of the Hadith (Fiqh al-Hadith)
➊ From this authentic hadith, it is understood that men, as a whole, have superiority over women. This is also supported by the Noble Qur’an.
The statement of Allah, the Exalted, is:
«الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ»
“Men are guardians over women.” [سورة النساء : 34]
➋ Prayer (salah) is one of the fundamental pillars of Islam (i.e., the second pillar). Since prayer is an action, it is thus established that prayer is among the deeds of religion (i.e., faith).
The statement of Allah, the Exalted, is:
«وَمَا كَانَ اللَّـهُ لِيُضِيعَ إِيمَانَكُمْ»
“And Allah will not let your faith (i.e., your prayers) go to waste.” [سورة البقرة:143]
➌ A woman, during her menstrual period (hayd), can neither perform prayer nor observe fasting. Both of these religious acts are prohibited for her in this state. From other evidences, it is established that after the days of menstruation have passed, she will make up the missed fasts, but she will not make up the missed prayers.
➍ When did the Prophet sallallahu alayhi wa sallam see women in Hell? This is mentioned in the hadith narrated from Sayyiduna Abdullah ibn Abbas radi Allahu anhuma, that the Prophet sallallahu alayhi wa sallam saw women in Hell during the prayer of the solar eclipse. See: [صحيح بخاري 1052، وصحيح مسلم 907/17، اضوء المصابيح 1482]
Note: In one narration it is mentioned that every man will be given seventy-two houris and two women from the descendants of Sayyiduna Adam alayhis salam. [مسند ابي يعلي بحواله النهاية فى الفتن والملاحم 1؍177 ح498 بتحقيقي، وتحقيق ثاني ح : 53 والمطولات للطبراني ح : 36/المعجم الكبير 25؍276]
From this, it is understood that in Paradise, women will be more numerous than men. EA ↰ The answer to this is that this narration is extremely weak; its narrator Isma’il ibn Rafi’ is weak.
↰ Hafiz Ibn Hajar said: «ضعيف الحفظ» [تقريب التهذيب : 442]
↰ The chain of this narration is not connected, and Imam al-Bukhari rahimahullah said: «لا يصح» This is not authentic. [الكامل لابن عدي 1؍278 وسنده صحيح]
➎ It is clearly established from this hadith that the testimony of a woman is half that of a man; that is, in place of one man, two women’s testimonies are required. This is also supported by a verse of the Noble Qur’an. The statement of Allah, the Exalted, is:
«فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ»
“So if there are not two men, then one man and two women (should bear witness).” [سورة البقره : 282]
Note: In matters that pertain specifically to women, such as breastfeeding a child, the testimony of one woman is also accepted. Similarly, in the acceptance of narrations, the testimony of one trustworthy woman is accepted.
➏ It is forbidden for a Muslim to curse another Muslim, even if the one being cursed is a sinner. During the time of the Prophet sallallahu alayhi wa sallam, when someone cursed a drunkard, the Prophet sallallahu alayhi wa sallam said: «لا تلعنوه» “Do not curse him.” [صحيح البخاري : 6780]
The scholars are agreed that it is not permissible to curse a specific living disbeliever. If a disbeliever dies and it is certain that he died upon disbelief, then it is permissible to curse him, such as cursing Abu Jahl and Abu Lahab and other disbelievers, which is permissible by consensus. Without mentioning any specific individual, a general curse may be invoked, as the Prophet sallallahu alayhi wa sallam cursed the drunkard and the usurer. See: [سنن ابي داود 3478 وصحيح مسلم 1598، 1597]

Lexical Explanation 515:
"Huliyyun" — both dammah (u) and kasrah (i) on the letter "ha" are permissible, and there is a kasrah under the "lam" and a shaddah on the "ya". This is the plural of "hilyah". "Hilyah" has a fathah (a) on the "ha", a sukun on the "lam", and the "ya" is light (not stressed). It refers to gold and silver ornaments that a woman wears for adornment and beautification. Similarly, it also refers to pearls and precious stones set in jewelry, etc. This hadith is evidence for the permissibility that a wife may give her zakat to her husband in matters and interests that concern him, provided that the husband is needy and has dependents.

Benefit 515:
The word "sadaqah" is used collectively for voluntary charity (nafl sadaqah), obligatory zakat, and sadaqat al-fitr (fitrah). In the Noble Qur'an as well, the word "sadaqah" is used when mentioning the categories of zakat distribution. If there is no clear indication that general charity is meant, then the principle is that "sadaqah" refers to zakat. In this context as well, it apparently seems that obligatory charity (zakat) is meant, because there is no need to ask about voluntary charity. According to the majority of scholars, a wife may give her zakat to her husband, but according to Imam Abu Hanifah rahimahullah, a wife may not give her zakat to her husband. However, his opinion is contrary to this explicit hadith. And there is consensus on the issue that a husband cannot give zakat to his wife. In light of this hadith, when a wife can give obligatory zakat, then she may give voluntary charity all the more so.

Narrator of the Hadith:
Hazrat Zaynab radi Allahu anha is the respected wife of Abdullah ibn Mas'ud radi Allahu anhu. Because she was from the tribe of Thaqif, she is called Thaqafiyyah. Her father's name was Mu'awiyah, or Abdullah ibn Mu'awiyah, or Abu Mu'awiyah. She narrated from the Noble Prophet sallallahu alayhi wa sallam, her husband, and Hazrat Umar ibn Khattab radi Allahu anhu. From her, her son, nephew, and some other companions narrated hadith.