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صحيح البخاري
Bukhari
كتاب النكاحThe Book of (The Wedlock)
بَابُ حُسْنِ الْمُعَاشَرَةِ مَعَ الأَهْلِ:Chapter. To treat one’s family in a polite and kind manner.
Hadith 5189
اُردوEn
حَدَّثَنَا سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ ، وَعَلِيُّ بْنُ حُجْرٍ ، قَالَا : أَخْبَرَنَا عِيسَى بْنُ يُونُسَ ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ عُرْوَةَ ، عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ ، قَالَتْ : " جَلَسَ إِحْدَى عَشْرَةَ امْرَأَةً فَتَعَاهَدْنَ وَتَعَاقَدْنَ أَنْ لَا يَكْتُمْنَ مِنْ أَخْبَارِ أَزْوَاجِهِنَّ شَيْئًا ، قَالَتِ الْأُولَى : زَوْجِي لَحْمُ جَمَلٍ غَثٍّ عَلَى رَأْسِ جَبَلٍ لَا سَهْلٍ فَيُرْتَقَى وَلَا سَمِينٍ فَيُنْتَقَلُ ، قَالَتِ الثَّانِيَةُ : زَوْجِي لَا أَبُثُّ خَبَرَهُ إِنِّي أَخَافُ أَنْ لَا أَذَرَهُ إِنْ أَذْكُرْهُ أَذْكُرْ عُجَرَهُ وَبُجَرَهُ ، قَالَتِ الثَّالِثَةُ : زَوْجِي الْعَشَنَّقُ إِنْ أَنْطِقْ أُطَلَّقْ وَإِنْ أَسْكُتْ أُعَلَّقْ ، قَالَتِ الرَّابِعَةُ : زَوْجِي كَلَيْلِ تِهَامَةَ لَا حَرٌّ وَلَا قُرٌّ وَلَا مَخَافَةَ وَلَا سَآمَةَ ، قَالَتِ الْخَامِسَةُ : زَوْجِي إِنْ دَخَلَ فَهِدَ وَإِنْ خَرَجَ أَسِدَ وَلَا يَسْأَلُ عَمَّا عَهِدَ ، قَالَتِ السَّادِسَةُ : زَوْجِي إِنْ أَكَلَ لَفَّ وَإِنْ شَرِبَ اشْتَفَّ وَإِنِ اضْطَجَعَ الْتَفَّ وَلَا يُولِجُ الْكَفَّ لِيَعْلَمَ الْبَثَّ ، قَالَتِ السَّابِعَةُ : زَوْجِي غَيَايَاءُ أَوْ عَيَايَاءُ طَبَاقَاءُ كُلُّ دَاءٍ لَهُ دَاءٌ شَجَّكِ أَوْ فَلَّكِ أَوْ جَمَعَ كُلًّا لَكِ ، قَالَتِ الثَّامِنَةُ : زَوْجِي الْمَسُّ مَسُّ أَرْنَبٍ وَالرِّيحُ رِيحُ زَرْنَبٍ ، قَالَتِ التَّاسِعَةُ : زَوْجِي رَفِيعُ الْعِمَادِ طَوِيلُ النِّجَادِ عَظِيمُ الرَّمَادِ قَرِيبُ الْبَيْتِ مِنَ النَّادِ ، قَالَتِ الْعَاشِرَةُ : زَوْجِي مَالِكٌ وَمَا مَالِكٌ مَالِكٌ خَيْرٌ مِنْ ذَلِكِ لَهُ إِبِلٌ كَثِيرَاتُ الْمَبَارِكِ قَلِيلَاتُ الْمَسَارِحِ وَإِذَا سَمِعْنَ صَوْتَ الْمِزْهَرِ أَيْقَنَّ أَنَّهُنَّ هَوَالِكُ ، قَالَتِ الْحَادِيَةَ عَشْرَةَ : زَوْجِي أَبُو زَرْعٍ وَمَا أَبُو زَرْعٍ أَنَاسَ مِنْ حُلِيٍّ أُذُنَيَّ وَمَلَأَ مِنْ شَحْمٍ عَضُدَيَّ وَبَجَّحَنِي فَبَجِحَتْ إِلَيَّ نَفْسِي وَجَدَنِي فِي أَهْلِ غُنَيْمَةٍ بِشِقٍّ ، فَجَعَلَنِي فِي أَهْلِ صَهِيلٍ وَأَطِيطٍ وَدَائِسٍ وَمُنَقٍّ فَعِنْدَهُ أَقُولُ فَلَا أُقَبَّحُ وَأَرْقُدُ فَأَتَصَبَّحُ وَأَشْرَبُ فَأَتَقَنَّحُ أُمُّ أَبِي زَرْعٍ فَمَا أُمُّ أَبِي زَرْعٍ عُكُومُهَا رَدَاحٌ وَبَيْتُهَا فَسَاحٌ ابْنُ أَبِي زَرْعٍ فَمَا ابْنُ أَبِي زَرْعٍ مَضْجَعُهُ كَمَسَلِّ شَطْبَةٍ وَيُشْبِعُهُ ذِرَاعُ الْجَفْرَةِ بِنْتُ أَبِي زَرْعٍ فَمَا بِنْتُ أَبِي زَرْعٍ طَوْعُ أَبِيهَا وَطَوْعُ أُمِّهَا وَمِلْءُ كِسَائِهَا وَغَيْظُ جَارَتِهَا جَارِيَةُ أَبِي زَرْعٍ فَمَا جَارِيَةُ أَبِي زَرْعٍ لَا تَبُثُّ حَدِيثَنَا تَبْثِيثًا وَلَا تُنَقِّثُ مِيرَتَنَا تَنْقِيثًا وَلَا تَمْلَأُ بَيْتَنَا تَعْشِيشًا ، قَالَتْ : خَرَجَ أَبُو زَرْعٍ وَالْأَوْطَابُ تُمْخَضُ فَلَقِيَ امْرَأَةً مَعَهَا وَلَدَانِ لَهَا كَالْفَهْدَيْنِ يَلْعَبَانِ مِنْ تَحْتِ خَصْرِهَا بِرُمَّانَتَيْنِ فَطَلَّقَنِي وَنَكَحَهَا ، فَنَكَحْتُ بَعْدَهُ رَجُلًا سَرِيًّا رَكِبَ شَرِيًّا وَأَخَذَ خَطِّيًّا وَأَرَاحَ عَلَيَّ نَعَمًا ثَرِيًّا وَأَعْطَانِي مِنْ كُلِّ رَائِحَةٍ زَوْجًا ، وَقَالَ : كُلِي أُمَّ زَرْعٍ وَمِيرِي أَهْلَكِ ، قَالَتْ : فَلَوْ جَمَعْتُ كُلَّ شَيْءٍ أَعْطَانِيهِ مَا بَلَغَ أَصْغَرَ آنِيَةِ أَبِي زَرْعٍ ، قَالَتْ عَائِشَةُ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : كُنْتُ لَكِ كَأَبِي زَرْعٍ لِأُمِّ زَرْعٍ " ، قَالَ أَبُو عَبْد اللَّهِ ، قَالَ سَعِيدُ بْنُ سَلَمَةَ : عَنْ هِشَامٍ ، وَلَا تُعَشِّشُ بَيْتَنَا تَعْشِيشًا ، قَالَ أَبُو عَبْد اللَّهِ : وَقَالَ بَعْضُهُمْ : فَأَتَقَمَّحُ بِالْمِيمِ وَهَذَا أَصَحُّ .
Narrated `Aisha: Eleven women sat (at a place) and promised and contracted that they would not conceal anything of the news of their husbands. The first one said, "My husband is like the meat of a slim weak camel which is kept on the top of a mountain which is neither easy to climb, nor is the meat fat, so that one might put up with the trouble of fetching it." The second one said, "I shall not relate my husband's news, for I fear that I may not be able to finish his story, for if I describe him, I will mention all his defects and bad traits." The third one said, "My husband, the "too-tall"! if I describe him (and he hears of that) he will divorce me, and if I keep quiet, he will keep me hanging (neither divorcing me nor treating me as a wife)." The fourth one said, "My husband is (moderate in temper) like the night of Tihama: neither hot nor cold; I am neither afraid of him, nor am I discontented with him." The fifth one said, "My husband, when entering (the house) is a leopard (sleeps a lot), and when going out, is a lion (boasts a lot). He does not ask about whatever is in the house." The sixth one said, "If my husband eats, he eats too much (leaving the dishes empty), and if he drinks he leaves nothing; if he sleeps he sleeps he rolls himself (alone in our blankets); and he does not insert his palm to inquire about my feelings." The seventh one said, "My husband is a wrong-doer or weak and foolish. All the defects are present in him. He may injure your head or your body or may do both." The eighth one said, "My husband is soft to touch like a rabbit and smells like a Zarnab (a kind of good smelling grass)." The ninth one said, "My husband is a tall generous man wearing a long strap for carrying his sword. His ashes are abundant (i.e. generous to his guests) and his house is near to the people (who would easily consult him)." The tenth one said, "My husband is Malik (possessor), and what is Malik? Malik is greater than whatever I say about him. (He is beyond and above all praises which can come to my mind). Most of his camels are kept at home (ready to be slaughtered for the guests) and only a few are taken to the pastures. When the camels hear the sound of the lute (or the tambourine) they realize that they are going to be slaughtered for the guests." The eleventh one said, "My husband is Abu Zar` and what is Abu Zar` (i.e., what should I say about him)? He has given me many ornaments and my ears are heavily loaded with them and my arms have become fat (i.e., I have become fat). And he has pleased me, and I have become so happy that I feel proud of myself. He found me with my family who were mere owners of sheep and living in poverty, and brought me to a respected family having horses and camels and threshing and purifying grain. Whatever I say, he does not rebuke or insult me. When I sleep, I sleep till late in the morning, and when I drink water (or milk), I drink my fill. The mother of Abu Zar and what may one say in praise of the mother of Abu Zar? Her saddle bags were always full of provision and her house was spacious. As for the son of Abu Zar, what may one say of the son of Abu Zar? His bed is as narrow as an unsheathed sword and an arm of a kid (of four months) satisfies his hunger. As for the daughter of Abu Zar, she is obedient to her father and to her mother. She has a fat well-built body and that arouses the jealousy of her husband's other wife. As for the (maid) slave girl of Abu Zar, what may one say of the (maid) slavegirl of Abu Zar? She does not uncover our secrets but keeps them, and does not waste our provisions and does not leave the rubbish scattered everywhere in our house." The eleventh lady added, "One day it so happened that Abu Zar went out at the time when the milk was being milked from the animals, and he saw a woman who had two sons like two leopards playing with her two breasts. (On seeing her) he divorced me and married her. Thereafter I married a noble man who used to ride a fast tireless horse and keep a spear in his hand. He gave me many things, and also a pair of every kind of livestock and said, Eat (of this), O Um Zar, and give provision to your relatives." She added, "Yet, all those things which my second husband gave me could not fill the smallest utensil of Abu Zar's." `Aisha then said: Allah's Apostle said to me, "I am to you as Abu Zar was to his wife Um Zar."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
That is, in comparison to Abu Zar‘ah’s wealth, all this wealth is insignificant, but I am not going to divorce you as Abu Zar‘ah divorced Umm Zar‘.
Aisha radi Allahu anha says that after narrating the entire story, the Prophet sallallahu alayhi wa sallam said to me, “O Aisha (radi Allahu anha)! I am to you as a husband just as Abu Zar‘ was to Umm Zar‘.”
Imam Bukhari rahimahullah said that Sa‘id bin Salamah also narrated this hadith from Hisham, and in the mention of the slave-girl, instead of the words “wa la tamla baytana ta‘shisha,” the wording is “wa la tu‘ashshish baytana ta‘shisha” (the meaning is the same: that the slave-girl does not fill our house with rubbish and filth, keeping it unclean).
Some have read it with the word “‘aniq,” which would mean that she never deceives or betrays us.
Also, Imam Bukhari rahimahullah said that (in the words “wa ashrab fa atfukh”), some people have read it as “fa atqamh” with a meem, and this is more correct.
➊ The meaning is that her husband is miserly, from whom no benefit can be expected; secondly, he is an ill-natured man, utterly useless.
➋ Or, I fear that my husband might find out and divorce me, while I am unable to leave him.
➌ But for me, it is better to remain silent.
➍ Neither do I get divorced so that I may marry another husband, nor do I receive any happiness from this husband.
➎ That is, he comes and sleeps, having no concern for the household affairs.
Or, as soon as he arrives, he pounces upon me—no words, no conversation, no affection or intimacy.
➏ The meaning is that he is very gluttonous, but useless for me.
➐ That is, firstly, he has little desire, does not fulfill the woman’s needs, and on top of that, he is ill-tempered—if spoken to, he is ready to bite, and if confronted, ready to strike.
➑ The translation of “za‘faran” has been rendered idiomatically, otherwise “zarnab” is the bark of a tree which, like saffron, is fragrant and colorful.
She praised her husband, saying that both his outward and inward character are excellent.
➒ That is why, wherever such people are called for consultation, their opinion is acted upon.
➓ So that when guests arrive, meat and milk are ready for them.
⓫ This instrument was played out of joy upon the arrival of guests, so that the camels would understand that now they would be slaughtered for the guests.
⓬ That is, slender-bodied, with a delicate waist, who leaves an impression on the bed when she sleeps.
⓭ That the co-wife burns with envy at her beauty, manners, and competence.
⓮ She always sweeps and cleans the house, keeping it spotless—in short, the whole house is radiant with light upon light.
From Abu Zar‘ to his mother, daughter, son, slave-girl, and maidservant—all are unique individuals.
That is, in comparison to Abu Zar‘ah’s wealth, all this wealth is insignificant, but I am not going to divorce you as Abu Zar‘ah divorced Umm Zar‘.
Aisha radi Allahu anha says that after narrating the entire story, the Prophet sallallahu alayhi wa sallam said to me, “O Aisha (radi Allahu anha)! I am to you as a husband just as Abu Zar‘ was to Umm Zar‘.”
Imam Bukhari rahimahullah said that Sa‘id bin Salamah also narrated this hadith from Hisham, and in the mention of the slave-girl, instead of the words “wa la tamla baytana ta‘shisha,” the wording is “wa la tu‘ashshish baytana ta‘shisha” (the meaning is the same: that the slave-girl does not fill our house with rubbish and filth, keeping it unclean).
Some have read it with the word “‘aniq,” which would mean that she never deceives or betrays us.
Also, Imam Bukhari rahimahullah said that (in the words “wa ashrab fa atfukh”), some people have read it as “fa atqamh” with a meem, and this is more correct.
➊ The meaning is that her husband is miserly, from whom no benefit can be expected; secondly, he is an ill-natured man, utterly useless.
➋ Or, I fear that my husband might find out and divorce me, while I am unable to leave him.
➌ But for me, it is better to remain silent.
➍ Neither do I get divorced so that I may marry another husband, nor do I receive any happiness from this husband.
➎ That is, he comes and sleeps, having no concern for the household affairs.
Or, as soon as he arrives, he pounces upon me—no words, no conversation, no affection or intimacy.
➏ The meaning is that he is very gluttonous, but useless for me.
➐ That is, firstly, he has little desire, does not fulfill the woman’s needs, and on top of that, he is ill-tempered—if spoken to, he is ready to bite, and if confronted, ready to strike.
➑ The translation of “za‘faran” has been rendered idiomatically, otherwise “zarnab” is the bark of a tree which, like saffron, is fragrant and colorful.
She praised her husband, saying that both his outward and inward character are excellent.
➒ That is why, wherever such people are called for consultation, their opinion is acted upon.
➓ So that when guests arrive, meat and milk are ready for them.
⓫ This instrument was played out of joy upon the arrival of guests, so that the camels would understand that now they would be slaughtered for the guests.
⓬ That is, slender-bodied, with a delicate waist, who leaves an impression on the bed when she sleeps.
⓭ That the co-wife burns with envy at her beauty, manners, and competence.
⓮ She always sweeps and cleans the house, keeping it spotless—in short, the whole house is radiant with light upon light.
From Abu Zar‘ to his mother, daughter, son, slave-girl, and maidservant—all are unique individuals.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5189
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The Hadith of Umm Zar‘ serves as a fundamental reference regarding good conduct with women.
There is no fictional element in it; rather, it describes a reality. In fact, from another narration, it is evident that the Messenger of Allah (sallallahu alayhi wa sallam) himself narrated this incident. Thus, once the Messenger of Allah (sallallahu alayhi wa sallam) said to Aisha (radi Allahu anha):
“My position with you is like that of Abu Zar‘ with Umm Zar‘.”
Aisha (radi Allahu anha) asked:
“O Messenger of Allah! Who was Abu Zar‘?”
Thereafter, the Messenger of Allah (sallallahu alayhi wa sallam) narrated this incident.
(al-Sunan al-Kubra lil-Nasa’i: 5/385, no. 9139, and Fath al-Bari: 9/318)
(2)
This incident provides a vivid depiction of domestic life during the pre-Islamic era.
Imam al-Bukhari (rahimahullah)’s objective is to highlight the character of Abu Zar‘, because it is through his character that good conduct with women is established.
In reality, women have generally been found to be somewhat miserly regarding their husbands.
They do not wholeheartedly acknowledge their husbands’ sacrifices, devotion, and loyalty.
In one hadith, it is mentioned that the majority of women who will be the fuel of Hell will be so due to this very “ingratitude.”
However, according to this hadith, Umm Zar‘ displayed excellence.
She not only praised Abu Zar‘, but also lavishly praised Abu Zar‘’s mother, his son, his daughter, and his slave-girl.
The love of Abu Zar‘ had become so deeply rooted in her heart that even after being divorced, she could not forget him; rather, she described his affection and loyalty in very beautiful words, as Hafiz Ibn Hajar (rahimahullah) has written:
“Love is only for the first beloved.”
(Fath al-Bari: 9/341)
(3)
The Messenger of Allah (sallallahu alayhi wa sallam) himself said to Aisha (radi Allahu anha):
“O Aisha! I am to you as Abu Zar‘ was to Umm Zar‘, rather, I am even better, because he divorced Umm Zar‘ in the latter part of his life, but I will never divorce you.”
Aisha (radi Allahu anha) replied:
“O Messenger of Allah! May my parents be sacrificed for you! Your position with me is even greater than that of Abu Zar‘.”
(al-Mu‘jam al-Kabir li’l-Tabarani: 23/164, 171, 173, and Fath al-Bari: 9/341)
(4)
The heart desires to explain every single word of this hadith and to elaborate on the emotions of the wives regarding their husbands as described therein, but there are some obstacles to such detailed explanation and commentary.
We have clearly stated the purpose for which Imam al-Bukhari (rahimahullah) presented this hadith. May Allah grant us the ability to act upon it.
Amin
(1)
The Hadith of Umm Zar‘ serves as a fundamental reference regarding good conduct with women.
There is no fictional element in it; rather, it describes a reality. In fact, from another narration, it is evident that the Messenger of Allah (sallallahu alayhi wa sallam) himself narrated this incident. Thus, once the Messenger of Allah (sallallahu alayhi wa sallam) said to Aisha (radi Allahu anha):
“My position with you is like that of Abu Zar‘ with Umm Zar‘.”
Aisha (radi Allahu anha) asked:
“O Messenger of Allah! Who was Abu Zar‘?”
Thereafter, the Messenger of Allah (sallallahu alayhi wa sallam) narrated this incident.
(al-Sunan al-Kubra lil-Nasa’i: 5/385, no. 9139, and Fath al-Bari: 9/318)
(2)
This incident provides a vivid depiction of domestic life during the pre-Islamic era.
Imam al-Bukhari (rahimahullah)’s objective is to highlight the character of Abu Zar‘, because it is through his character that good conduct with women is established.
In reality, women have generally been found to be somewhat miserly regarding their husbands.
They do not wholeheartedly acknowledge their husbands’ sacrifices, devotion, and loyalty.
In one hadith, it is mentioned that the majority of women who will be the fuel of Hell will be so due to this very “ingratitude.”
However, according to this hadith, Umm Zar‘ displayed excellence.
She not only praised Abu Zar‘, but also lavishly praised Abu Zar‘’s mother, his son, his daughter, and his slave-girl.
The love of Abu Zar‘ had become so deeply rooted in her heart that even after being divorced, she could not forget him; rather, she described his affection and loyalty in very beautiful words, as Hafiz Ibn Hajar (rahimahullah) has written:
“Love is only for the first beloved.”
(Fath al-Bari: 9/341)
(3)
The Messenger of Allah (sallallahu alayhi wa sallam) himself said to Aisha (radi Allahu anha):
“O Aisha! I am to you as Abu Zar‘ was to Umm Zar‘, rather, I am even better, because he divorced Umm Zar‘ in the latter part of his life, but I will never divorce you.”
Aisha (radi Allahu anha) replied:
“O Messenger of Allah! May my parents be sacrificed for you! Your position with me is even greater than that of Abu Zar‘.”
(al-Mu‘jam al-Kabir li’l-Tabarani: 23/164, 171, 173, and Fath al-Bari: 9/341)
(4)
The heart desires to explain every single word of this hadith and to elaborate on the emotions of the wives regarding their husbands as described therein, but there are some obstacles to such detailed explanation and commentary.
We have clearly stated the purpose for which Imam al-Bukhari (rahimahullah) presented this hadith. May Allah grant us the ability to act upon it.
Amin
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5189
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
➊ The objector in this narration was a hypocrite named Mu'tib ibn Qushayr. In the next chapter, the objector is the leader, chief, and forerunner of the Khawarij, Hurqus ibn Zuhayr al-Sa'di. These are two separate individuals.
➋ This hadith establishes that the Prophet (sallallahu alayhi wa sallam) would distribute the spoils of war (mal al-ghanima) according to the will and pleasure of Allah, the Exalted. That is why the Prophet (sallallahu alayhi wa sallam) said: "If Allah and His Messenger do not distribute justly, then who will distribute justly in this world?"
➌ The Prophet (sallallahu alayhi wa sallam), due to human nature, was affected upon hearing such an extremely unreasonable statement, and intense anger overtook him. However, the Prophet (sallallahu alayhi wa sallam) acted with prophetic forbearance and patience, and explained that prophets are faced with even more distressing statements than this, but they do not let go of patience and forbearance. However, since he was a so-called Muslim, the Prophet (sallallahu alayhi wa sallam) did not punish him for this insolence and disrespect.
➍ Informing someone of something with the intention that he may defend his honor, or to remove misunderstanding and confusion, is not considered backbiting (ghibah) or tale-bearing (namimah). However, to spread information for the purpose of causing discord and corruption is not permissible.
➎ Some people may not understand the wisdom and benefit behind the Prophet's (sallallahu alayhi wa sallam) decision and command. Such a person should be content with the Prophet's (sallallahu alayhi wa sallam) command, and should not fall into suspicion or ill-thinking about it, nor should he object to it.
➊ The objector in this narration was a hypocrite named Mu'tib ibn Qushayr. In the next chapter, the objector is the leader, chief, and forerunner of the Khawarij, Hurqus ibn Zuhayr al-Sa'di. These are two separate individuals.
➋ This hadith establishes that the Prophet (sallallahu alayhi wa sallam) would distribute the spoils of war (mal al-ghanima) according to the will and pleasure of Allah, the Exalted. That is why the Prophet (sallallahu alayhi wa sallam) said: "If Allah and His Messenger do not distribute justly, then who will distribute justly in this world?"
➌ The Prophet (sallallahu alayhi wa sallam), due to human nature, was affected upon hearing such an extremely unreasonable statement, and intense anger overtook him. However, the Prophet (sallallahu alayhi wa sallam) acted with prophetic forbearance and patience, and explained that prophets are faced with even more distressing statements than this, but they do not let go of patience and forbearance. However, since he was a so-called Muslim, the Prophet (sallallahu alayhi wa sallam) did not punish him for this insolence and disrespect.
➍ Informing someone of something with the intention that he may defend his honor, or to remove misunderstanding and confusion, is not considered backbiting (ghibah) or tale-bearing (namimah). However, to spread information for the purpose of causing discord and corruption is not permissible.
➎ Some people may not understand the wisdom and benefit behind the Prophet's (sallallahu alayhi wa sallam) decision and command. Such a person should be content with the Prophet's (sallallahu alayhi wa sallam) command, and should not fall into suspicion or ill-thinking about it, nor should he object to it.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2448
