Narrated `Abdullah bin `Abbas: I had been eager to ask `Umar about the two ladies from among the wives of the Prophet regarding whom Allah said (in the Qur'an saying): If you two (wives of the Prophet namely Aisha and Hafsa) turn in repentance to Allah your hearts are indeed so inclined (to oppose what the Prophet likes) (66.4), till performed the Hajj along with `Umar (and on our way back from Hajj) he went aside (to answer the call of nature) and I also went aside along with him carrying a tumbler of water. When he had answered the call of nature and returned. I poured water on his hands from the tumbler and he performed ablution. I said, "O Chief of the believers! ' Who were the two ladies from among the wives of the Prophet to whom Allah said: 'If you two return in repentance (66.4)? He said, "I am astonished at your question, O Ibn `Abbas. They were Aisha and Hafsa." Then `Umar went on relating the narration and said. "I and an Ansari neighbor of mine from Bani Umaiya bin Zaid who used to live in `Awali Al-Medina, used to visit the Prophet in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the instructions and orders and when he went, he used to do the same for me. We, the people of Quraish, used to have authority over women, but when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. Once I shouted at my wife and she paid me back in my coin and I disliked that she should answer me back. She said, 'Why do you take it ill that I retort upon you? By Allah, the wives of the Prophet retort upon him, and some of them may not speak with him for the whole day till night.' What she said scared me and I said to her, 'Whoever amongst them does so, will be a great loser.' Then I dressed myself and went to Hafsa and asked her, 'Does any of you keep Allah's Apostle angry all the day long till night?' She replied in the affirmative. I said, 'She is a ruined losing person (and will never have success)! Doesn't she fear that Allah may get angry for the anger of Allah's Apostle and thus she will be ruined? Don't ask Allah's Apostle too many things, and don't retort upon him in any case, and don't desert him. Demand from me whatever you like, and don't be tempted to imitate your neighbor (i.e. `Aisha) in her behavior towards the Prophet), for she (i.e. Aisha) is more beautiful than you, and more beloved to Allah's Apostle. In those days it was rumored that Ghassan, (a tribe living in Sham) was getting prepared their horses to invade us. My companion went (to the Prophet on the day of his turn, went and returned to us at night and knocked at my door violently, asking whether I was sleeping. I was scared (by the hard knocking) and came out to him. He said that a great thing had happened. I asked him: What is it? Have Ghassan come? He replied that it was worse and more serious than that, and added that Allah's Apostle had divorced all his wives. I said, Hafsa is a ruined loser! I expected that would happen some day.' So I dressed myself and offered the Fajr prayer with the Prophet. Then the Prophet entered an upper room and stayed there alone. I went to Hafsa and found her weeping. I asked her, 'Why are you weeping? Didn't I warn you? Have Allah's Apostle divorced you all?' She replied, 'I don't know. He is there in the upper room.' I then went out and came to the pulpit and found a group of people around it and some of them were weeping. Then I sat with them for some time, but could not endure the situation. So I went to the upper room where the Prophet was and requested to a black slave of his: "Will you get the permission of (Allah's Apostle) for `Umar (to enter)? The slave went in, talked to the Prophet about it and came out saying, 'I mentioned you to him but he did not reply.' So, I went and sat with the people who were sitting by the pulpit, but I could not bear the situation, so I went to the slave again and said: "Will you get he permission for `Umar? He went in and brought the same reply as before. When I was leaving, behold, the slave called me saying, "Allah's Apostle has granted you permission." So, I entered upon the Prophet and saw him lying on a mat without wedding on it, and the mat had left its mark on the body of the Prophet, and he was leaning on a leather pillow stuffed with palm fires. I greeted him and while still standing, I said: "Have you divorced your wives?' He raised his eyes to me and replied in the negative. And then while still standing, I said chatting: "Will you heed what I say, 'O Allah's Apostle! We, the people of Quraish used to have the upper hand over our women (wives), and when we came to the people whose women had the upper hand over them..." `Umar told the whole story (about his wife). "On that the Prophet smiled." `Umar further said, "I then said, 'I went to Hafsa and said to her: Do not be tempted to imitate your companion (`Aisha) for she is more beautiful than you and more beloved to the Prophet.' The Prophet smiled again. When I saw him smiling, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance but three hides. I said (to Allah's Apostle) "Invoke Allah to make your followers prosperous for the Persians and the Byzantines have been made prosperous and given worldly luxuries, though they do not worship Allah?' The Prophet was leaning then (and on hearing my speech he sat straight) and said, 'O Ibn Al-Khattab! Do you have any doubt (that the Hereafter is better than this world)? These people have been given rewards of their good deeds in this world only.' I asked the Prophet . 'Please ask Allah's forgiveness for me. The Prophet did not go to his wives because of the secret which Hafsa had disclosed to `Aisha, and he said that he would not go to his wives for one month as he was angry with them when Allah admonished him (for his oath that he would not approach Maria). When twenty-nine days had passed, the Prophet went to Aisha first of all. She said to him, 'You took an oath that you would not come to us for one month, and today only twenty-nine days have passed, as I have been counting them day by day.' The Prophet said, 'The month is also of twenty-nine days.' That month consisted of twenty-nine days. `Aisha said, 'When the Divine revelation of Choice was revealed, the Prophet started with me, saying to me, 'I am telling you something, but you need not hurry to give the reply till you can consult your parents." `Aisha knew that her parents would not advise her to part with the Prophet . The Prophet said that Allah had said: 'O Prophet! Say To your wives; If you desire The life of this world And its glitter, ... then come! I will make a provision for you and set you free In a handsome manner. But if you seek Allah And His Apostle, and The Home of the Hereafter, then Verily, Allah has prepared For the good-doers amongst you A great reward.' (33.28) `Aisha said, 'Am I to consult my parents about this? I indeed prefer Allah, His Apostle, and the Home of the Hereafter.' After that the Prophet gave the choice to his other wives and they also gave the same reply as `Aisha did."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
It is understood from this that to anger and displease the Messenger of Allah (sallallahu alayhi wa sallam) is to anger and displease Allah.
When the Prophet (sallallahu alayhi wa sallam) was present in this world, once Umar (radi Allahu anhu) began to read and recite the Torah. The blessed face of the Prophet (sallallahu alayhi wa sallam) became red with anger. Other Companions reproached Umar (radi Allahu anhu), saying, “Do you not see the face of the Prophet (sallallahu alayhi wa sallam)?” At that moment, he stopped reading the Torah. And the Prophet (sallallahu alayhi wa sallam) said, “If Musa (alayhis salam) were alive, he too would have to follow me.”
From this hadith, those people should take admonition who claim Islam, and after hearing a noble hadith, act upon the words of another scholar, imam, or dervish, but do not act upon the noble hadith. One should consider how much pain such things must cause to the blessed soul of the Prophet (sallallahu alayhi wa sallam), and when even the Prophet (sallallahu alayhi wa sallam) became displeased, then what refuge remains? Allah, Glorified and Exalted is He, also becomes displeased. In such a state, neither any scholar, nor pir, nor dervish, nor imam will be of any use.
O Allah! You are witness that we have such love for our Prophet that the sayings and actions of our fathers, forefathers, pirs, guides, great imams, and mujtahids, and the whole world, if contrary to the hadith, we consider them baseless, and Your and Your Prophet’s (sallallahu alayhi wa sallam) pleasure is sufficient and complete for us. If, in obedience to You and Your Prophet (sallallahu alayhi wa sallam), all these become displeased with us, we do not care in the least about their displeasure.
O Allah! As soon as our soul leaves our body, let us reach our Prophet (sallallahu alayhi wa sallam). May we continue to serve as the bearer of his sandals in the realm of Barzakh, and continue to listen to his hadith.
(Wahidi)
The faith-inspiring speech of the late Mawlana Waheed al-Zaman should be studied carefully by those respected individuals who, in the face of Qur’anic verses and authentic ahadith, give preference to the statements of their imams and guides. In fact, many openly say that they have no concern with verses and ahadith; for them, the fatwa of their imam is sufficient and complete. Such ignorant blind followers have caused great harm to the pure souls of the noble imams and great mujtahids (rahimahumullah ajma‘in). These elders never instructed that they be made rivals to the station of Prophethood. Those elders were not infallible. They were imams, mujtahids, worthy of utmost respect, but they were not messengers. Nor were they prophets, nor were they equals to Muhammad (sallallahu alayhi wa sallam).
The extreme blind followers have treated them in such a way that, on the Day of Judgment, they will surely be answerable for it. This very act should be called “shirk in messengership.” This is the very disease that led to the destruction of the Jews and Christians, and the Qur’an had to say clearly about them:
﴿اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ﴾ (al-Tawbah: 31)
The Jews and Christians took their scholars and monks as lords besides Allah. They had elevated their commands and prohibitions to the level of divine revelation, and for this reason, they were declared, in the sight of Allah, as those who incurred wrath and those who went astray.
Alas! The Muslim Ummah has gone two steps further than them. And certainly, such people have given their scholars and guides the status of Allah and His Messenger. How many pirs and guides are there who, by serving at graves, have set themselves up as gods? Their followers lay their heads at their feet. They consider serving and obeying them sufficient and complete for both worlds. They cannot tolerate even a single critical word about them. Surely, such extreme Muslims are included in the meaning of the above verse.
Hali (rahimahullah) has said this quatrain about such people:
They can make a prophet into God if they wish,
They raise the rank of imams above that of prophets,
Day and night they offer vows at shrines,
They go to martyrs and ask them for prayers,
Yet they think this does not harm tawhid, nor does it corrupt faith, nor does it affect Islam.
The incident mentioned is as follows in brief:
All the wives had their appointed turns, and according to this, the Prophet (sallallahu alayhi wa sallam) would go to them. One day, it was Aisha’s (radi Allahu anha) turn, and he was to stay at her house that day. But by coincidence, for some reason, he went to the house of Maria al-Qibtiyya (radi Allahu anha). Hafsa (radi Allahu anha) saw him there and came and told Aisha (radi Allahu anha) that it was her turn, but the Prophet (sallallahu alayhi wa sallam) had gone to Maria (radi Allahu anha). Aisha (radi Allahu anha) became very angry at this. This is the incident being referred to.
The Prophet (sallallahu alayhi wa sallam) then made a vow to remain apart from his noble wives for a month, and during this period, he would not go to them. This caused great anxiety among the Companions, and the matter did not remain limited to the noble wives and their relatives, but all the Companions (radi Allahu anhum) became very distressed by this decision.
The term used in the ahadith for this vow of the Prophet (sallallahu alayhi wa sallam) is “ila’,” and this is a very well-known incident, which has already been mentioned earlier in Bukhari. The reasons for ila’ have been mentioned differently in various ahadith. One is the very reason mentioned in the hadith; in some narrations, the cause is stated to be the demand of the noble wives that their expenses were less than needed, and they were in straitened circumstances, so all the noble wives asked the Prophet (sallallahu alayhi wa sallam) for more expenses. In some narrations, the incident of honey is mentioned.
The scholars have written that, in reality, all these incidents occurred one after another, and being affected by all of them, the Prophet (sallallahu alayhi wa sallam) made the vow of ila’, so that the noble wives would be admonished. Despite all their virtues, the noble wives were still human. Therefore, sometimes, due to rivalry between co-wives, and sometimes being affected by other human emotions, they would take such actions, which would cause distress to the Prophet (sallallahu alayhi wa sallam).
This hadith is mentioned in this chapter because it contains the mention of the upper room (balakhana) in which the Prophet (sallallahu alayhi wa sallam) secluded himself.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2468
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Imam Bukhari rahimahullah has derived numerous rulings from this lengthy hadith, which will be mentioned at their respective places. The only purpose of presenting it at this point is to show that constructing an upper chamber (balakhana) on a house is permissible, provided that it does not lead to the violation of the neighbors’ privacy. If it results in their exposure, then it is not permissible.
(2)
In this hadith, there is mention of the upper chamber of the Messenger of Allah sallallahu alayhi wa sallam. Apart from his residence, the wealth of zakat and other such items that would come were also kept in it. In other narrations, it is mentioned that there were stairs made of palm trunks to ascend to it. (Sahih al-Bukhari, Salat, Hadith: 387) There was also an Abyssinian slave appointed there for supervision. In some narrations, it is explicitly stated that its supervision was the responsibility of Bilal radi Allahu anhu.
(2)
Allamah ‘Ayni rahimahullah has written that there are four types of upper chambers (balakhana):
• One that is on the roof of a house and from which peeping and spying is possible. This type of upper chamber is impermissible.
• One that is on the roof of a house but from which peeping is not possible, and its walls are high. Constructing such an upper chamber is permissible.
• A tall building that is independent rather than on a roof, but from which the neighbors’ privacy is violated. This too is impermissible.
• Such a tall building that is not on a roof, but in which means of spying are prevented—there is no harm in constructing such a tall building.
According to our inclination, if there is a clear possibility of harm to the neighbor, then it is not correct; otherwise, constructing an upper chamber is permissible. (Umdat al-Qari: 9/223)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2468
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The reproach (itab) that Allah, the Exalted, directed at both of them, the details of which are coming ahead, has two reasons:
➊
They, due to mutual rivalry, compelled the Messenger of Allah (sallallahu alayhi wa sallam) to do something that was not befitting of his noble status.
➋
They demonstrated extreme irresponsibility by disclosing the secret of the Messenger of Allah (sallallahu alayhi wa sallam).
Allah, the Exalted, therefore admonished them so that they—and indeed all responsible women in society—may be trained in safeguarding secrets, because sometimes the domestic matters between spouses initially seem quite trivial, but if they are not addressed, they can later take on extremely dangerous and destructive forms.
2.
We also consider it necessary to point out another reality: when the wife asked, “Who informed you of my mistake?” the Messenger of Allah (sallallahu alayhi wa sallam) replied:
“Al-‘Aleem (the All-Knowing) and Al-Khabeer (the All-Aware) informed me of it.”
So the question arises: where in the entire Qur’an is there a verse in which Allah, the Exalted, says:
“O Prophet! The secret you confided to your wife, she has disclosed it”?
If there is no such verse, then this is a clear and manifest proof that, in addition to the Qur’an, revelation would also come to the Noble Prophet (sallallahu alayhi wa sallam), which today is present before us in the form of hadith.
3.
From this statement of the Noble Prophet (sallallahu alayhi wa sallam), it is also understood that he was not ‘Alim al-Ghayb (Knower of the Unseen), otherwise he would not have mentioned it to his wife, nor would he have said that “my Lord, the All-Knowing and All-Aware, informed me.”
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4914
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: The statement of Imam Zuhri rahimahullah that Umar radi Allahu anhu disliked the question of Ibn Abbas radi Allahu anhu but did not conceal the answer is not correct. For, the expression of astonishment was not due to dislike of the question—rather, encouragement and motivation for asking questions has been mentioned, as has already been discussed previously. The astonishment was over the fact that Umar radi Allahu anhu considered him (Ibn Abbas) to be at a lofty rank in knowledge and virtue, and he was very renowned in the knowledge of tafsir (Qur’anic exegesis), so how could this matter have remained hidden from him, and why had he not asked about it until now?
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3695
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Vocabulary of the Hadith:
(1)
أَتَمِرُهُ:
I was engaged in deliberation about it.
(2)
أَنْ تُرَاجَعَ:
That your statement be responded to.
(3)
أَخَذَتْنِي أَخْذًا:
Targeted me.
(4)
كَسَرَتْنِي عَنْ بَعْضِ مَا أَجِدُ:
Some things that I wanted to say,
she turned me away from them.
She left no opportunity or allowance for me to do them.
(5)
عَجْلَةٌ:
Ladder.
مَصْبُورٌ:
Tied or bundled pack.
(6)
أُهُبٌ or أُهُب:
Plural of إِهَاب.
That leather which has not been tanned.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3692
´Ibn Abbas said:` “I was ever determined to ask Umar about the two women, among the wives of the Prophet, about whom Allah [the Mighty and Sublime] said: If you two turn in repentance, your hearts are indeed so inclined… until once when Umar performed Hajj, and I performed Hajj along with him. I poured water for his Wudu from a water holder, and I said: ‘O Commander of the Believers! Who are the two women among the wives of the Prophet, about whom Allah said: If your two turn in repentance, you hearts are indeed so inclined?’ He said to me: ‘I am astonished at you O Ibn Abbas!’” – Az-Zubair (one of the narrators) said: “By Allah! He disliked what he asked him, but he did not withhold it from him.” – “He said to me: ‘It was Aishah and Hafsah.’” He said: “Then he began narrating the Hadith to me. He said: ‘We, the people of the Quraish, used to have the upper hand over our women. So when we arrived in Al-Madinah, we found a people whose women had the upper hand over them. Our women began acquiring the habits of their women. One day I became angry with my wife when she started talking back to to me, she said: “What bothers you about that? By Allah! The wives of the Prophet talk back to him, and one of them may stay away from him a whole day until the night?’” “He said: ‘I said to myself: “Whoever among them has done that, then she has thwarted herself and lost.’” “He said: ‘My house was in Al-Awali among those of Banu Umayyah, and I had a neighbor among the Ansar, and he and I would take turns visiting the Messenger of Allah.’ He said: ‘One day I would visit him and bring the news of the Revealation, and other than that, and one day he would visit him and bring the same. We heard stories that Ghassan were preparing their horses to attack us. He said: ‘One day he came to me in the evening and knocked on my door, so I went out to him. He said: “A horrible thing has happened.” I said: “Ghassan has come?” He said: “Worse than that. The Messenger of Allah has divorced his wives.’” He said: ‘I said to myself: “Hafsah has thwarted herself and is a loser! I though this would happen some day.’” He said: ‘After we prayed Subh, I put on my clothes, then went to visit Hafsah. There I found her crying. I said: “Has the Messenger of Allah divorced (all of you)?” She said: “I do not know. He has secluded himself in the upper room.’” He said: ‘So I wen, and came upon a black slave, I said: “Seek permission for Umar.’” He said: ‘So he entered then came out to me. He said: “I mentioned you to him, but he did not say anything.’” He said: ‘So I went to the Masjid. There I found a group of people sitting around the Minhar weeping, so I sat down with them. Then it became too much for me, so I went to the slave and said: “Seek permission for Umar.” He went in, then he came out to me and said: “I mentioned you to him, but he did not say anything.’” He said: ‘So I went to the Masjid again, and sat there until I could not take it any more, and I went back to the slave and said: “Seek permission for Umar.” He went in, then he came out to me and said: “I mentioned you to him but he did not say anything.’” He said: ‘So I turned to leave, when the slave called me back. He said: “Enter for he has given you permission.’” He said: ‘So I entered, and found the Prophet reclining upon a woven mat, and I saw the marks it left on his side. I said: “O Messenger of Allah! Have you divorced your women?” He said: “No.” I said: “Allahu Akbar! IF you only saw us O Messenger of Allah! We the people of the Quraish used to have the upper hand over our women, but when we came to Al-Madinah we found a people whose women had the upper hand over them. Our women began acquiring the habits of their women. One day I became angry with my wife, so when she started talking back to me I rebuked her and she said: ‘What bothers you about that? By Allah! The wives of the Prophet talk back to him, and one of them may stay away from him a whole day until the night?’” He said: “I said to Hafsah: ‘Do you talk back to the Messenger of Allah?’ She said: ‘Yes, and one of us may stay away from him all day until the night.’” He said: “I said: ‘Whoever among them has done that, then she has thwarted herself and lost. So any of you feel so secure against Allah becoming angry with you because of the anger of the Messenger of Allah, then she will be ruined?’ He said: ‘So the Prophet smiled.’ He said: ‘So I said to Hafsah: “Do not talk back to the Messenger of Allah, and don’t ask him for anything. Ask me for whatever you want. And do not be tempted by the behavior of your companions, for she is more beautiful than you, and more loved by the Messenger of Allah.’” He said: ‘So he smiled again, I said: “O Messenger of Allah! May I speak candidily?” He said: “Yes.’” He said: ‘I raised my head and did not see in the house except for three hides. So I said: “O Messenger of Allah! Supplicate to Allah to make your followers prosperous. For verily, He has made the Persians and the Romans prosper, and they do not worship Him.” He then sat up and said: “Do you have some doubts O Ibn Al-Khattab? They are a people whose good has been hastened for them in this world’s life.’” He said: ‘He swore that he would not enter upon his women for a month. So Allah censured him for that, and he made the atonement of an oath.’” Az-Zuhri said: “Urwah informed me that Aishah said: “When twenty-nine days passed, the Prophet entered upon me first, and he said: “O Aishah! I am about to mention something to you, but do not be hasty in reply until you consult your parents.’” She said: ‘Then he recited this Ayah: “O Prophet! Say to your wives.” She said: ‘I knew by Allah! That my parents would not tell me to part with him.’ She said: ‘I said: “Is it about this that I should consult with my parents? Indeed I want Allah and His Messenger and the abode of the Hereafter.” Ma’mar (one of the narrators) said: “Ayyub informed me that Aishah said to him: ‘O Messenger of Allah! Do not inform your wives that I chose you.’ So the Prophet said: ‘Allah send me only as one who conveys (Muballigh), He did not send me as one causing hardship.’”
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
O wives of the Prophet! If you both repent to Allah (it is better for you), indeed your hearts have inclined (i.e., deviated from the truth), ()
2:
The meaning is: if, regarding this incident, the Prophet (sallallahu alayhi wa sallam) does not take any action against Aisha (radi Allahu anha), then you too should not get involved in this matter. She possesses more beauty and grace than you; what can be said about her!
3:
O Prophet! Say to your wives: If you desire the life of this world and its adornments, then come, I will provide for you and release you in a gracious manner. But if you desire Allah and His Messenger and the goodness of the Hereafter, then indeed Allah has prepared a great reward for those among you who do good deeds. ()
Note:
(Apparently, there is a break (inqita‘) in the chain of narration, because Ayyub ibn Abi Tamimah al-Kaysani did not meet Aisha (radi Allahu anha), and Imam Muslim did not mention this portion independently; rather, it is subordinate to the hadith of Ibn Abbas. And al-Tirmidhi has authenticated the hadith of Ibn Abbas. However, there is a corroborating narration for this phrase in Musnad Ahmad (3/328) with the chain: Abu al-Zubayr from Jabir, marfu‘an, whose chain is according to the conditions of Imam Muslim. Therefore, this hadith is hasan li-ghayrihi. (al-Sahihah: 1516))
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3318