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صحيح البخاري
Bukhari
كتاب الأدبThe Book of Al-Adab (Good Manners)
بَابُ مَا جَاءَ فِي زَعَمُوا:Chapter. (What is said regarding) “They assumed or claimed that...”
Hadith 6158
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ ، عَنْ مَالِكٍ ، عَنْ أَبِي النَّضْرِ مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللَّهِ ، أَنَّ أَبَا مُرَّةَ مَوْلَى أُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ ، أَخْبَرَهُ أَنَّهُ سَمِعَ أُمَّ هَانِئٍ بِنْتَ أَبِي طَالِبٍ ، تَقُولُ : ذَهَبْتُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَامَ الْفَتْحِ ، فَوَجَدْتُهُ يَغْتَسِلُ وَفَاطِمَةُ ابْنَتُهُ تَسْتُرُهُ ، فَسَلَّمْتُ عَلَيْهِ ، فَقَالَ : " مَنْ هَذِهِ ؟ " فَقُلْتُ : أَنَا أُمُّ هَانِئٍ بِنْتُ أَبِي طَالِبٍ ، فَقَالَ : " مَرْحَبًا بِأُمِّ هَانِئٍ " ، فَلَمَّا فَرَغَ مِنْ غُسْلِهِ قَامَ فَصَلَّى ثَمَانِيَ رَكَعَاتٍ مُلْتَحِفًا فِي ثَوْبٍ وَاحِدٍ ، فَلَمَّا انْصَرَفَ قُلْتُ : يَا رَسُولَ اللَّهِ ، زَعَمَ ابْنُ أُمِّي أَنَّهُ قَاتِلٌ رَجُلًا قَدْ أَجَرْتُهُ فُلَانُ بْنُ هُبَيْرَةَ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " قَدْ أَجَرْنَا مَنْ أَجَرْتِ يَا أُمَّ هَانِئٍ " قَالَتْ أُمُّ هَانِئٍ : وَذَاكَ ضُحًى .
Narrated Um Hani: (the daughter of Abu Talib) I visited Allah's Apostle in the year of the Conquest of Mecca and found him taking a bath, and his daughter, Fatima was screening him. When I greeted him, he said, "Who is it?" I replied, "I am Um Hani, the daughter of Abu Talib." He said, "Welcome, O Um Hani ! " When the Prophet had finished his bath, he stood up and offered eight rak`at of prayer while he was wrapped in a single garment. When he had finished his prayer, I said, "O Allah's Apostle! My maternal brother assumes (or claims) that he will murder some man whom I have given shelter, i.e., so-and-so bin Hubaira." Allah's Apostle said, "O Um Hani! We shelter him whom you have sheltered." Um Hani added, "That happened in the forenoon."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The translation of the chapter is derived from the fact that Umm Hani used the phrase "za‘ama ibn ummi" (the son of my mother claimed), thus the use of the word "za‘amū" (they claimed) is permissible.
By "so-and-so" is meant either Harith ibn Hisham, or Abdullah ibn Abi Rabi‘ah, or Zuhair ibn Abi Umayyah.
From this hadith, it is understood that in an Islamic state, if a Muslim woman grants protection (dhimmah) to a non-Muslim, then legally her protection will be enforced, because in this matter a woman has the same right as a Muslim man.
This also refutes those who claim that Islam does not grant any rights to women, including those among them who make such assertions.
The translation of the chapter is derived from the fact that Umm Hani used the phrase "za‘ama ibn ummi" (the son of my mother claimed), thus the use of the word "za‘amū" (they claimed) is permissible.
By "so-and-so" is meant either Harith ibn Hisham, or Abdullah ibn Abi Rabi‘ah, or Zuhair ibn Abi Umayyah.
From this hadith, it is understood that in an Islamic state, if a Muslim woman grants protection (dhimmah) to a non-Muslim, then legally her protection will be enforced, because in this matter a woman has the same right as a Muslim man.
This also refutes those who claim that Islam does not grant any rights to women, including those among them who make such assertions.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6158
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In this hadith, the words "za‘ama ibn ummi" have been used. From this, it is understood that there is no harm in using the word "za‘amū" (they claim). If its usage were impermissible, the Messenger of Allah (sallallahu alayhi wa sallam) would have corrected it.
(2)
The word "za‘ama" is also used in the meaning of "statement" (qawl), as in the incident where a Bedouin came to the Messenger of Allah (sallallahu alayhi wa sallam) and said: "O Muhammad! Your messenger came to us and said that you claim to be the Messenger of Allah." He (sallallahu alayhi wa sallam) replied: "He has spoken the truth." (Sahih Muslim, Al-Iman, Hadith: 102(12))
The wording is as follows:
("Atana rasuluka faza‘ama lana annaka taz‘umu anna Allaha arsalak?" Qala: Sadaq)
In any case, there is no harm in the usage of the word "za‘ama."
And Allah knows best.
(1)
In this hadith, the words "za‘ama ibn ummi" have been used. From this, it is understood that there is no harm in using the word "za‘amū" (they claim). If its usage were impermissible, the Messenger of Allah (sallallahu alayhi wa sallam) would have corrected it.
(2)
The word "za‘ama" is also used in the meaning of "statement" (qawl), as in the incident where a Bedouin came to the Messenger of Allah (sallallahu alayhi wa sallam) and said: "O Muhammad! Your messenger came to us and said that you claim to be the Messenger of Allah." He (sallallahu alayhi wa sallam) replied: "He has spoken the truth." (Sahih Muslim, Al-Iman, Hadith: 102(12))
The wording is as follows:
("Atana rasuluka faza‘ama lana annaka taz‘umu anna Allaha arsalak?" Qala: Sadaq)
In any case, there is no harm in the usage of the word "za‘ama."
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6158
Maulana Dawood Raz
Hadith Commentary:
Hubairah was the husband of Umm Hani, and Ja'dah was their son.
It is not clear why Ali (radi Allahu anhu) would strike his nephew; some have said that by "so-and-so son of Hubairah," what is meant is Harith ibn Hisham al-Mahroomi.
In summary, what is derived from the hadith is that it is permissible for a woman to grant protection (aman).
This is also the opinion of the four Imams (a’immah arba‘ah).
Some have said that the Imam (leader) has the choice:
If he wishes, he may approve this protection, and if he wishes, he may not approve it.
Hubairah was the husband of Umm Hani, and Ja'dah was their son.
It is not clear why Ali (radi Allahu anhu) would strike his nephew; some have said that by "so-and-so son of Hubairah," what is meant is Harith ibn Hisham al-Mahroomi.
In summary, what is derived from the hadith is that it is permissible for a woman to grant protection (aman).
This is also the opinion of the four Imams (a’immah arba‘ah).
Some have said that the Imam (leader) has the choice:
If he wishes, he may approve this protection, and if he wishes, he may not approve it.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3171
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Umm Hani radi Allahu anha accepted Islam at the time of the Conquest of Makkah.
At that time, she was married to Hubayrah, from whom she had children.
One of them was named Hani, due to whom her kunyah (honorific title) became Umm Hani.
➋
Ibn Mahbushun says:
A woman’s granting of protection (aman) does not have independent status; rather, it is dependent on the permission of the Imam. However, there is consensus among the majority (jumhur) that a woman’s granting of protection is permissible, valid, and holds independent status.
Imam Bukhari rahimahullah has supported the view of the majority, that the Messenger of Allah sallallahu alayhi wa sallam upheld the protection granted by Umm Hani radi Allahu anha. Likewise, Zaynab bint Rasul sallallahu alayhi wa sallam granted protection to her noble husband Abu al-As.
From this, it is understood that it is also forbidden to kill someone whom a woman has granted protection.
(‘Umdat al-Qari: 10/521)
➊
Umm Hani radi Allahu anha accepted Islam at the time of the Conquest of Makkah.
At that time, she was married to Hubayrah, from whom she had children.
One of them was named Hani, due to whom her kunyah (honorific title) became Umm Hani.
➋
Ibn Mahbushun says:
A woman’s granting of protection (aman) does not have independent status; rather, it is dependent on the permission of the Imam. However, there is consensus among the majority (jumhur) that a woman’s granting of protection is permissible, valid, and holds independent status.
Imam Bukhari rahimahullah has supported the view of the majority, that the Messenger of Allah sallallahu alayhi wa sallam upheld the protection granted by Umm Hani radi Allahu anha. Likewise, Zaynab bint Rasul sallallahu alayhi wa sallam granted protection to her noble husband Abu al-As.
From this, it is understood that it is also forbidden to kill someone whom a woman has granted protection.
(‘Umdat al-Qari: 10/521)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3171
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
:
مِنْ جَرَّايَ:
For my sake,
or for my cause.
Benefits and Issues:
The difference in the levels of reward and recompense for good deeds depends on the motivation of the doer,
the sincerity of intention,
his circumstances, and the appropriateness of the occasion.
The greater the zeal and fervor for doing good within a person, and the higher his sincerity (ikhlas) and excellence (ihsan),
the more he demonstrates self-sacrifice and altruism, and the more suitable and deserving the occasion and recipient,
the greater the reward will be,
which can reach up to seven hundred times, or even beyond calculation.
And to the extent that these qualities are lacking, the reward will be less, decreasing until it remains at ten times.
And according to some:
These levels pertain to different types of deeds,
for example:
For bodily acts of worship, the reward is tenfold,
for charity and almsgiving, it is seven hundredfold,
and for patience, steadfastness, and self-restraint, it is beyond calculation and without limit.
Vocabulary of the Hadith:
:
مِنْ جَرَّايَ:
For my sake,
or for my cause.
Benefits and Issues:
The difference in the levels of reward and recompense for good deeds depends on the motivation of the doer,
the sincerity of intention,
his circumstances, and the appropriateness of the occasion.
The greater the zeal and fervor for doing good within a person, and the higher his sincerity (ikhlas) and excellence (ihsan),
the more he demonstrates self-sacrifice and altruism, and the more suitable and deserving the occasion and recipient,
the greater the reward will be,
which can reach up to seven hundred times, or even beyond calculation.
And to the extent that these qualities are lacking, the reward will be less, decreasing until it remains at ten times.
And according to some:
These levels pertain to different types of deeds,
for example:
For bodily acts of worship, the reward is tenfold,
for charity and almsgiving, it is seven hundredfold,
and for patience, steadfastness, and self-restraint, it is beyond calculation and without limit.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 336
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
In some narrations, it is mentioned that even the most ordinary Muslim can grant protection (aman) to someone.
From this hadith and the statement of the Prophet (sallallahu alayhi wa sallam) regarding Umm Hani:
"Indeed, we have granted protection to whomever you have granted protection, O Umm Hani,"
it is understood that even a Muslim woman can grant protection to someone,
and it is not permissible for any Muslim to break the protection she has granted.
1:
In some narrations, it is mentioned that even the most ordinary Muslim can grant protection (aman) to someone.
From this hadith and the statement of the Prophet (sallallahu alayhi wa sallam) regarding Umm Hani:
"Indeed, we have granted protection to whomever you have granted protection, O Umm Hani,"
it is understood that even a Muslim woman can grant protection to someone,
and it is not permissible for any Muslim to break the protection she has granted.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1579
