Bukhari

Hadith Commentary:

The correspondence of this hadith with the translation of the chapter is difficult, and in reality, Imam Bukhari rahimahullah, in accordance with his usual practice, has brought this narration to indicate towards its other chain which has already been mentioned above. In that chain, the objective of the chapter is present: that Umm al-Mu’minin, Umm Habibah radi Allahu anha, presented her sister to the Prophet sallallahu alayhi wa sallam so that he might marry her. In this way, the correspondence with the chapter is established.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, in accordance with his usual practice, has brought this narration to indicate another version in which it is clarified that Umm Habibah radi Allahu anha offered the Prophet sallallahu alayhi wa sallam to marry her sister.
(Sahih al-Bukhari, Kitab al-Nikah, Hadith: 5107)
The Prophet sallallahu alayhi wa sallam rejected this proposal because it is not permissible to have two sisters joined together in marriage at the same time.

(2)
In any case, it is established that it is permissible to offer a righteous and pious man the hand of one’s sister, daughter, etc. in marriage, and there is nothing shameful or dishonorable in this.

Chapter of Sahih Bukhari Hadith Number: 5372: «بَابُ الْمَرَاضِعِ مِنَ الْمَوَالِيَاتِ وَغَيْرِهِنَّ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah, in the chapter heading, has established the permissibility of breastfeeding through a wet nurse (dayah), whether she is free or a slave woman. However, in the hadith under the chapter, there are no explicit words regarding a slave woman as a wet nurse.

Ibn al-Munir rahimahullah writes:
«يشير بقوله : المواليات وغيرهن إلى أن حرمة الرضاع تنتشر، كانت المرضعة حرة أصلية، مولاة، او امه لأن ثويبة كانت مولاة أبى لهب .» [المتوري : ص 307]
“Imam Bukhari rahimahullah has indicated, through «المواليات وغيرهن», that the prohibition of suckling (radā‘ah) is widespread, whether the one breastfeeding is «حره» or «أمة», because Thuwaybah was the slave woman of Abu Lahab.”

‘Allamah ‘Abd al-Haqq al-Hashimi rahimahullah says:
«ثم حكم المواليات مستفاد من الحديث الذى أورده البخاري فى الباب، وأراد البخاري با يراد رواية عروة هنا، إيضاح ان ثويبة كانت مولاة ليطابق الترجمة» [لب اللباب فی تراجم والابواب : 293/4]

Hafiz Ibn Hajar rahimahullah, while explaining the relevance between the chapter heading and the hadith, writes:
«وأراد بذكره هنا إيضاح أن ثويبة كانت مولاة ليطابق الترجمة .» [فتح الباري لابن حجر : 441/10]

In summary, the mention here alludes to the fact that Thuwaybah was a freed slave woman (mawla), and this is what ‘Allamah ‘Abd al-Haqq al-Hashimi rahimahullah and Hafiz Ibn Hajar rahimahullah are indicating. Thus, with this subtle point, the relevance between the chapter and the hadith is established.

Hadith Commentary: Explanation:

From this hadith, Imam Bukhari rahimahullah has derived the meaning of the chapter that a slave woman can become a wet nurse, i.e., she can breastfeed free men. Just as Thuwaibah (the slave woman) breastfed the Prophet sallallahu alayhi wa sallam. Abu Lahab freed Thuwaibah on the occasion of the birth of the Prophet sallallahu alayhi wa sallam out of happiness.

Alhamdulillah, the discussion of the Book of Maintenance (Kitab al-Nafaqat) has concluded. The manner in which Imam Bukhari rahimahullah has detailed the issues in light of the Book and the Sunnah is truly the right of a mujtahid mutlaq and a perfect hadith scholar such as himself. May Allah grant him countless rewards on behalf of the Ummah, and on the Day of Judgment, may He grant all admirers of Sahih Bukhari the honor of being in the presence of the Messenger sallallahu alayhi wa sallam along with him, and may this humble one, along with my family and all admirers, be granted a place near the Messenger sallallahu alayhi wa sallam. And may Allah have mercy on the servant who says Ameen.

Further explanation regarding the emancipation of Thuwaibah is as follows:

Suhayli mentioned that al-Abbas radi Allahu anhu said: When Abu Lahab died, I saw him in a dream a year later in a very bad state. He said, "I have not found any comfort after parting from you, except that every Monday my punishment is lessened." Suhayli said: This is because the Prophet sallallahu alayhi wa sallam was born on a Monday, and Thuwaibah, the slave woman, gave Abu Lahab the glad tidings of his birth, so he freed her (al-Hadi wa’l-Ishrun, p. 47).

Suhayli mentioned that al-Abbas radi Allahu anhu said that he saw Abu Lahab in a dream a year after his death in a miserable state, and Abu Lahab said, "Since parting from you, I have found no comfort, except that every Monday my punishment is somewhat reduced. This is because the Prophet sallallahu alayhi wa sallam was born on a Monday, and Abu Lahab’s slave woman Thuwaibah gave him the glad tidings of his birth, and out of happiness, he freed her."

This is the same Abu Lahab who later became so obstinate and stubborn that regarding him, the noble Qur’an revealed Surah: ﴿Tabbat Yada Abi Lahab﴾ .

It is thus clear that to reject any authentic hadith out of stubbornness and obstinacy is a very evil act. Just as is the case with most common people nowadays, that even after knowing many Islamic matters and the Sunnahs of the Messenger sallallahu alayhi wa sallam to be true and established, they still reject them. May Allah grant such people righteous guidance and protect them from stubbornness and obstinacy (Ameen).

Hadith Commentary:
From this hadith, Imam Bukhari rahimahullah has established that a slave woman (bondwoman) may breastfeed, and there is no shame in drinking her milk, just as Thuwaibah radi Allahu anha breastfed the Messenger of Allah sallallahu alayhi wa sallam.

Hadith Commentary:
(1)
Umm Habibah radi Allahu anha offered her sister in marriage to the Messenger of Allah sallallahu alayhi wa sallam, but he did not honor this proposal with acceptance because two sisters cannot be married to the same man at the same time. It is possible that Umm Habibah radi Allahu anha was unaware of this prohibition, or she considered it permissible as a special allowance for the Messenger of Allah sallallahu alayhi wa sallam, since the rulings regarding his marriages were different from those for others. When the Messenger of Allah sallallahu alayhi wa sallam heard that people were saying he wished to marry the daughter of Abu Salamah radi Allahu anhu, he clarified: She is not lawful for me, and there are two reasons for her prohibition: firstly, she is under my guardianship, meaning she is the daughter of Umm al-Mu’minin Umm Salamah radi Allahu anha, and secondly, she is my foster niece, because both I and her father, Abu Salamah radi Allahu anhu, were breastfed by Thuwaibah radi Allahu anha. Therefore, do not offer your sisters and daughters to me for marriage.

(2)
This hadith corresponds to the second part of the chapter heading: that the relationship which is prohibited due to lineage is also prohibited due to breastfeeding (radā‘ah).

Necessary Clarification:
Hafiz Ibn Hajar rahimahullah has written, quoting Suhayli, that when the Messenger of Allah sallallahu alayhi wa sallam was born on a Monday, Abu Lahab’s slave-girl Thuwaibah came and gave him the glad tidings. In his happiness, he freed his slave-girl. When he died, a year later he was seen in a dream by Abbas radi Allahu anhu. He saw him in a very bad state. He (Abu Lahab) was saying that after death he never found any comfort, except that on Mondays his punishment is somewhat lessened. (Fath al-Bari: 9/181)

From this narration of Sahih Bukhari and the explanation of Hafiz Ibn Hajar rahimahullah, the permissibility of celebrating the Prophet’s birthday (mawlid) is derived: that if Abu Lahab is given water on the day of the Prophet’s birth because he expressed happiness at the Prophet’s birth and freed his slave-girl in that happiness, then the believers should celebrate this day with even greater joy and hope that, due to this happiness, they will receive charity and blessings from Allah? Our observations on this reasoning are as follows:

٭ During the blessed life of the Messenger of Allah sallallahu alayhi wa sallam, after receiving prophethood, the day of his birth came twenty-three (23) times. He neither celebrated the mawlid himself nor ordered its celebration. This is because there is no status for the celebration of mawlid in the Shari‘ah. Nothing regarding this is transmitted from the Rightly Guided Caliphs either.

٭ The Messenger of Allah sallallahu alayhi wa sallam used to fast every Monday. The noble Companions radi Allahu anhum asked him the reason for this, and he replied: “On this day I was born, and on this day I was granted prophethood.” (Sahih Muslim, al-Siyam, Hadith: 2747 (1162), 197) We should observe fasting on this day, and that too every Monday, but to celebrate the mawlid annually and to hold processions has no basis in the Shari‘ah.

Coincidentally, according to them, the Prophet’s birthday is also on the twelfth of Rabi‘ al-Awwal, which a few years ago was called the day of his passing. This day was very difficult for the Companions radi Allahu anhum, to the extent that Umar radi Allahu anhu could not believe that the Prophet had passed away. Fatimah radi Allahu anha was extremely grief-stricken due to his passing, but for us to celebrate and express joy on this day is contrary to the love of the Companions.

٭ The aforementioned narration is mursal and contrary to the Noble Qur’an. Allah the Exalted says: “We shall turn to whatever deeds they did, and We shall make them as scattered dust.” (al-Furqan: 23) Whereas the mursal narration suggests that Abu Lahab will be given water because of freeing a slave-girl, and Abbas radi Allahu anhu saw this dream while still in a state of disbelief, which is not a valid proof. Even if it is accepted as authentic, it will be considered specific (to Abu Lahab). In any case, the permissibility of celebrating the mawlid cannot be derived from this narration, nor is there any room for such actions in the Shari‘ah.

Wallahu a‘lam.

Hadith Commentary:

In this, there is also a warning for those so-called spiritual guides (pirs and murshids) who, considering themselves above the commands and laws of Islam, declare many unlawful acts as permissible for themselves and consider themselves exempt from many Islamic obligations and duties.

﴿قَاتَلَھُم اللہ أنیٰ یؤفَکُونَ﴾ (al-Tawbah: 30)

Many so-called pirs enter the homes of their disciples, disregarding hijab and other boundaries, and intermingle to such an extent that it eventually leads to adultery or abduction.

Such disciples should also reflect on how many pirs and murshids nowadays are, in reality, devils from within. That is why Mawlana Rumi rahimahullah has said: "How many devils there are in human form; therefore, one should not give one's hand to just anyone," meaning that many humans are, in reality, devils, so one should not be deceived by someone's outward appearance.

Hadith Commentary:
(1)
It is forbidden to combine two sisters in marriage at the same time. There is consensus (ijma‘) of the Ummah on this matter. Whether the sisters are full (from both parents), maternal, paternal, related by lineage or by suckling (rada‘ah), in no case is it permissible to do so. However, in the event of the death or divorce of one, after the completion of her waiting period (‘iddah), it is permissible to marry the other sister. It is mentioned in the hadith that when Hazrat Firoz Daylami (radi Allahu anhu) accepted Islam, he had two sisters in his marriage. He said: O Messenger of Allah! I have two sisters (as wives). So the Messenger of Allah (sallallahu alayhi wa sallam) said: “Divorce one of them.” (Musnad Ahmad: 232/4)

(2)
It is also established from the hadith presented by Imam Bukhari (rahimahullah) that the Messenger of Allah (sallallahu alayhi wa sallam) said to the noble wives: “Do not offer me your sisters and daughters in marriage.” In any case, no one from the Ummah holds a contrary view; by unanimous agreement, it is forbidden to combine two sisters in marriage.

Hadith Footnote: And in some narrations, [the name is] Zaynab.

Hadith Commentary:
(1)
Due to the propaganda of the hypocrites in Madinah Tayyibah, it had become widespread that the Messenger of Allah (sallallahu alayhi wa sallam) wished to marry the daughter of Abu Salamah (radi Allahu anhu). Affected by this propaganda, Umm Habibah (radi Allahu anha) said: "Do you want to marry the daughter of Abu Salamah (radi Allahu anhu)?" The Prophet clarified, saying: "She is not even lawful (halal) for me, and there are two reasons for this: First, she is my stepdaughter (rabibah), that is, her mother, Umm Salamah (radi Allahu anha), is my wife; and second, she is my foster niece, because both Abu Salamah (radi Allahu anhu) and I were suckled by Thuwaibah (radi Allahu anha)."

(2)
Imam Bukhari (rahimahullah) has established through the narration of Layth that the name of Abu Salamah's (radi Allahu anhu) daughter was Durrah, as will be explicitly mentioned in a forthcoming hadith. (Sahih al-Bukhari, Book of Marriage, Hadith: 5107) Some scholars have stated that the girl's name was Zaynab. Imam Bukhari (rahimahullah), refuting this, said: Her name is Durrah, not Zaynab. (Fath al-Bari: 6/200)

It is prohibited to marry two sisters at the same time, but it is permissible to marry them one after the other; that is, if one dies or is divorced, then marriage with the other sister is allowed. This is contrary to the case of a wife's daughter or mother, with whom marriage is not permissible even after the wife dies or is divorced.

The purpose of the chapter is to clarify that it is not permissible to marry the daughter of one’s wife (provided that one has had intercourse with the wife). Furthermore, the apparent wording of the chapter indicates that the prohibition is in combining both of them in marriage; however, even if the wife passes away, it is still not permissible to marry her daughter. Similarly, it is not permissible under any circumstance to marry the mother of one’s wife, whether the wife is alive or deceased, whether she remains in the marriage or has been divorced.

(1) “Marry my sister”—She thought that the prohibition regarding unmarriageable women (mahramat) is for the general Muslims, and that the Messenger of Allah (sallallahu alayhi wa sallam) is exempt from this restriction, because in many matters he is distinguished from others. However, this assumption of hers was not correct. The sister of a wife is prohibited (haram) for the Prophet (sallallahu alayhi wa sallam) just as she is for other Muslims.

(2) “Stepdaughter”—that is, a wife’s daughter who is from a previous husband, is prohibited (haram) for the subsequent husband, whether she lives in his house with her mother or lives elsewhere. The mention of being raised in the house in the verse and hadith is according to what is most commonly the case. This is the position of the majority of the scholars, and this is what is correct, because whether she lives in the house or not has no bearing on the permissibility or prohibition of the relationship. Since, generally, girls live with their mothers, these words were mentioned; otherwise, this is not a condition for the prohibition. The mere fact of being the wife’s daughter is sufficient for the prohibition. In this prohibition as well, the Messenger of Allah (sallallahu alayhi wa sallam) is included along with the general Muslims.

(3) “Thuwaibah”—Abu Lahab’s slave woman, whom he freed out of joy at the birth of the Messenger of Allah (sallallahu alayhi wa sallam). She continued to live in the houses of Banu Abd al-Muttalib even afterwards.

Benefits and Issues:

➊
It is not permissible to have two sisters simultaneously in marriage.

➋
It is not permissible to marry a stepdaughter.

➌
It is likewise forbidden to marry a foster niece (the daughter of a foster brother or sister), just as it is forbidden to marry a biological niece.

➍
One should remember the relationships established through breastfeeding (rada‘ah), so that due to misunderstanding, one does not marry a woman with whom marriage is not permissible.

➎
The Messenger of Allah (sallallahu alayhi wa sallam) said to the Mothers of the Believers (radi Allahu anhunna):
“Do not offer your sisters and daughters (to me in marriage).”
The reason for this is that the Prophet (sallallahu alayhi wa sallam) could not marry the sister of any Mother of the Believers, because it is not permissible to have two sisters simultaneously in marriage.
And any daughter of a Mother of the Believers who was the Prophet’s (sallallahu alayhi wa sallam) stepdaughter (rabibah), it was not permissible for him to marry her.

➏
Umm al-Mu’minin Umm Habibah (radi Allahu anha) probably made this offer because, for the Messenger of Allah (sallallahu alayhi wa sallam), some rulings of the Shari‘ah were different from those for the rest of the Ummah; for example:
He (sallallahu alayhi wa sallam) was permitted to have more than four wives at one time.
She may have thought that perhaps these relationships, which are forbidden for ordinary believers, might be permissible for the Prophet (sallallahu alayhi wa sallam) as well.
He (sallallahu alayhi wa sallam) made it clear that in these matters, there are no separate rulings for him.

Benefit:
From this hadith, it is established that prohibition (of marriage) is confirmed through breastfeeding (radā‘ah), and that marrying a foster (milk) sister is forbidden. Furthermore, it is also understood that one should remember foster relationships, and it is necessary to have knowledge of them, so that one does not mistakenly marry a foster sister.