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سنن ابن ماجه
Ibn Majah
(أبواب كتاب السنة)Chapters: The Book of the Sunnah
بَابُ : فِيمَا أَنْكَرَتِ الْجَهْمِيَّةُChapter: Concerning what the Jahmiyyah denied (i.e., seeing Allah in the Hereafter, etc.)
Hadith 188
اُردوEn
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ ، حَدَّثَنَا أَبُو مُعَاوِيَةَ ، حَدَّثَنَا الْأَعْمَشُ ، عَنْ تَمِيمِ بْنِ سَلَمَةَ ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ ، عَنْ عَائِشَةَ ، قَالَتْ : " الْحَمْدُ لِلَّهِ الَّذِي وَسِعَ سَمْعُهُ الْأَصْوَاتَ ، لَقَدْ جَاءَتِ الْمُجَادِلَةُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا فِي نَاحِيَةِ الْبَيْتِ تَشْكُو زَوْجَهَا " ، وَمَا أَسْمَعُ مَا تَقُولُ فَأَنْزَلَ اللَّهُ : قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا سورة المجادلة آية 1 .
´It was narrated that 'Aishah said:` "Praise is to Allah Whose hearing encompasses all voices. The woman who disputed concerning her husband (Al-Mujadilah) came to the Prophet when I was (sitting) in a corner of the house, and she complained about her husband, but I did not hear what she said. The Allah revealed: 'Indeed Allah has heard the statement of her that disputes with you concerning her husband.'"
Brief Explanation
1؎: This verse was revealed regarding Khawlah bint Tha'labah radi Allahu anha, the wife of Aws ibn Samit. Once, her husband called her and she excused herself. Upon this, Aws radi Allahu anhu became upset and said: "You are to me as the back of my mother." In legal terminology (language), this is called zihar. Later, he regretted it. Zihar and ila’ were the divorces of the Age of Ignorance. In short, Khawlah's husband said, "You are forbidden to me," so she came to the service of the Prophet sallallahu alayhi wa sallam. At that time, Umm al-Mu'minin Aisha radi Allahu anha was washing the blessed head of the Prophet sallallahu alayhi wa sallam. Khawlah said: "O Messenger of Allah, when my husband Aws ibn Samit married me, I was young and wealthy. Then, when he consumed my wealth and my youth faded, and my relatives and family left me, and I became old, he performed zihar with me. Now he regrets his action. Is there any way that I and he can be reunited?" The Prophet sallallahu alayhi wa sallam said: "You have become forbidden to him." Then she said: "I present my poverty and loneliness before my Allah. I have stayed with him for a long time and I have children from him whom I love." The Prophet sallallahu alayhi wa sallam again said: "You are forbidden to him, and I have not received any command regarding you." Then Khawlah repeatedly expressed her circumstances and difficulties to the Prophet sallallahu alayhi wa sallam, and whenever the Prophet sallallahu alayhi wa sallam said, "You have become forbidden to him," she would cry out and say, "I present my poverty and hardship before Allah. I have small children. If I hand them over to their father, they will be ruined, and if I keep them with me, they will die of hunger." And she would repeatedly raise her head towards the sky, saying, "O Allah, I complain to You. O Allah, send down some command through Your Prophet sallallahu alayhi wa sallam by which my affliction may be removed." This was the first incident of zihar in Islam. On the other hand, Umm al-Mu'minin Aisha radi Allahu anha was busy washing the head of the Prophet sallallahu alayhi wa sallam, and she heard Khawlah radi Allahu anha saying, "O Prophet of Allah, please consider my case. May Allah sacrifice me for you." Umm al-Mu'minin Aisha radi Allahu anha said: "Be quiet for a moment. Do you not see the blessed face of the Messenger of Allah sallallahu alayhi wa sallam?" The state of the Prophet sallallahu alayhi wa sallam was such that when revelation descended upon him, drowsiness would overtake him. Then, when the revelation was complete, the Prophet sallallahu alayhi wa sallam said: "Khawlah has complained about her husband." Then he recited this verse: «قد سمع الله قول التي تجادلك في زوجها» "Indeed, Allah has heard the statement of the woman who disputes with you concerning her husband" (Surah al-Mujadilah: 1).
From this story, several excellent benefits are learned:
(1) The reason for the revelation of the verse: that this verse contains the ruling of zihar, and its details will come in their proper place, insha Allah ta'ala.
(2) It was the habit of the Companions radi Allahu anhum that when any incident occurred, they would present themselves to the Prophet sallallahu alayhi wa sallam, and this is the ruling for the entire Ummah: that in difficulties and issues, they should refer to the Book and the Sunnah. Although the Prophet sallallahu alayhi wa sallam has departed from this world, his Sunnah (noble ahadith) and the Book (the Noble Qur'an) are among us, and these two things are the inheritance and legacy for the people of Islam in this world, «فمن أخذه أخذ بحظ وافر».
(3) The humanity and necessity of the Prophets: that they too await Allah's command in all matters. This is why the Prophet sallallahu alayhi wa sallam did not give any answer to Khawlah radi Allahu anha until the Lord of the heavens sent down a command.
(4) Acting upon previous laws is obligatory for us until knowledge of their abrogation reaches us. In accordance with this, the Prophet sallallahu alayhi wa sallam told her, "You have become forbidden to him forever." Then, when Allah ta'ala sent down its abrogation, the Prophet sallallahu alayhi wa sallam gave the ruling according to the abrogating command.
(5) Explicitly and with clear indication, the affirmation of loftiness and elevation (uluww and fawqiyyah) for Allah ta'ala: that Khawlah radi Allahu anha repeatedly raised her head towards the sky and said, "I present my state to Allah ta'ala," and the Prophet sallallahu alayhi wa sallam approved and affirmed this action of hers and did not object. And there is no specific direction or orientation for Allah ta'ala, and for someone to specify a direction for Allah ta'ala in the presence of the Messenger sallallahu alayhi wa sallam, and for him sallallahu alayhi wa sallam to remain silent about it, and to tolerate ignorance and incorrect belief regarding the knowledge of Allah—which is the foundation of Islam and the basis of faith—among the Companions radi Allahu anhum, is impossible. And even more impossible and far-fetched is that Allah ta'ala would dislike this belief of loftiness and elevation, and yet, without warning against it, would send down His rulings regarding zihar and not teach the correct creed. In summary, in this story, the matter of loftiness and elevation for Allah ta'ala is completely clear, and among the righteous predecessors (salaf salihin) and the Imams of Islam, this issue is one of consensus.
(6) From this hadith, it is also known how much love the Companions and the female Companions had for the Messenger sallallahu alayhi wa sallam, and with what respect and reverence they addressed him, and at every turn, they would sacrifice themselves for the Messenger sallallahu alayhi wa sallam. And this is the necessary relationship every Muslim should have with his noble Sunnah: that he acts upon it with heart and soul.
(7) From this verse, the attributes of «سمع و بصر» (hearing and seeing) are affirmed for Allah ta'ala. Allah ta'ala says: «إن الله سميع بصير» "Indeed, Allah is Hearing and Seeing" (Surah al-Mujadilah: 1), and He said: «قال لا تخافا إنني معكما أسمع وأرى» "Allah said (to Musa and Harun): Do not fear, indeed I am with you both; I hear and I see" (Surah Ta-Ha: 46). And from Abu Musa al-Ash'ari radi Allahu anhu, it is narrated in Sahih al-Bukhari that we were with the Prophet sallallahu alayhi wa sallam on a journey. When we ascended to a height, we would say «اللہ اکبر», so the Prophet sallallahu alayhi wa sallam said: "Be gentle with yourselves, for you are not calling upon one who is deaf or absent, but rather upon «سمیع و بصیر» (the Hearing, the Seeing)."
From this story, several excellent benefits are learned:
(1) The reason for the revelation of the verse: that this verse contains the ruling of zihar, and its details will come in their proper place, insha Allah ta'ala.
(2) It was the habit of the Companions radi Allahu anhum that when any incident occurred, they would present themselves to the Prophet sallallahu alayhi wa sallam, and this is the ruling for the entire Ummah: that in difficulties and issues, they should refer to the Book and the Sunnah. Although the Prophet sallallahu alayhi wa sallam has departed from this world, his Sunnah (noble ahadith) and the Book (the Noble Qur'an) are among us, and these two things are the inheritance and legacy for the people of Islam in this world, «فمن أخذه أخذ بحظ وافر».
(3) The humanity and necessity of the Prophets: that they too await Allah's command in all matters. This is why the Prophet sallallahu alayhi wa sallam did not give any answer to Khawlah radi Allahu anha until the Lord of the heavens sent down a command.
(4) Acting upon previous laws is obligatory for us until knowledge of their abrogation reaches us. In accordance with this, the Prophet sallallahu alayhi wa sallam told her, "You have become forbidden to him forever." Then, when Allah ta'ala sent down its abrogation, the Prophet sallallahu alayhi wa sallam gave the ruling according to the abrogating command.
(5) Explicitly and with clear indication, the affirmation of loftiness and elevation (uluww and fawqiyyah) for Allah ta'ala: that Khawlah radi Allahu anha repeatedly raised her head towards the sky and said, "I present my state to Allah ta'ala," and the Prophet sallallahu alayhi wa sallam approved and affirmed this action of hers and did not object. And there is no specific direction or orientation for Allah ta'ala, and for someone to specify a direction for Allah ta'ala in the presence of the Messenger sallallahu alayhi wa sallam, and for him sallallahu alayhi wa sallam to remain silent about it, and to tolerate ignorance and incorrect belief regarding the knowledge of Allah—which is the foundation of Islam and the basis of faith—among the Companions radi Allahu anhum, is impossible. And even more impossible and far-fetched is that Allah ta'ala would dislike this belief of loftiness and elevation, and yet, without warning against it, would send down His rulings regarding zihar and not teach the correct creed. In summary, in this story, the matter of loftiness and elevation for Allah ta'ala is completely clear, and among the righteous predecessors (salaf salihin) and the Imams of Islam, this issue is one of consensus.
(6) From this hadith, it is also known how much love the Companions and the female Companions had for the Messenger sallallahu alayhi wa sallam, and with what respect and reverence they addressed him, and at every turn, they would sacrifice themselves for the Messenger sallallahu alayhi wa sallam. And this is the necessary relationship every Muslim should have with his noble Sunnah: that he acts upon it with heart and soul.
(7) From this verse, the attributes of «سمع و بصر» (hearing and seeing) are affirmed for Allah ta'ala. Allah ta'ala says: «إن الله سميع بصير» "Indeed, Allah is Hearing and Seeing" (Surah al-Mujadilah: 1), and He said: «قال لا تخافا إنني معكما أسمع وأرى» "Allah said (to Musa and Harun): Do not fear, indeed I am with you both; I hear and I see" (Surah Ta-Ha: 46). And from Abu Musa al-Ash'ari radi Allahu anhu, it is narrated in Sahih al-Bukhari that we were with the Prophet sallallahu alayhi wa sallam on a journey. When we ascended to a height, we would say «اللہ اکبر», so the Prophet sallallahu alayhi wa sallam said: "Be gentle with yourselves, for you are not calling upon one who is deaf or absent, but rather upon «سمیع و بصیر» (the Hearing, the Seeing)."
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
(1)
The purpose of mentioning this hadith in this chapter is to establish that Allah, the Exalted, is As-Sami‘ (the All-Hearing), and hearing is His attribute. However, Allah’s attributes are not like the attributes of the creation. Not even the faintest sound is outside His knowledge, because, like His other attributes, His attribute of hearing is also unlimited.
(2)
The woman mentioned in this hadith and verse is Khawlah radi Allahu anha, the daughter of Malik ibn Tha‘labah. Her husband, Aws ibn Samit radi Allahu anhu, had performed zihar with her. At that time, the ruling regarding the invalidation of zihar had not yet been revealed, so the Prophet sallallahu alayhi wa sallam said: “You have become unlawful for your husband.” She presented her circumstances, explaining that separation would cause many difficulties, and she supplicated to Allah, the Exalted. Then Allah, the Exalted, revealed its solution in Surah Al-Mujadilah. (Sunan Abi Dawud, At-Talaq, Chapter on Zihar, Hadith: 2214)
(3)
Zihar means to make one’s wife unlawful for oneself by likening her to one’s mother, for example: A man says to his wife, “You are to me like my mother.” Before Islam, in such a case, the relationship between the man and woman would be severed forever, and the wife would actually be considered equal to the mother. In Surah Al-Mujadilah, it is made clear that by calling one’s wife a mother, she does not become a mother, but saying so is a sinful act. This sin can be expiated by freeing a slave; if that is not possible, then by fasting for two consecutive months, and if there is a break in between, the count must start anew. If even this is not possible, then by feeding sixty needy people. Until this expiation (kaffarah) is fulfilled, the husband and wife are not permitted to have conjugal relations.
(4)
Some people call a non-mahram woman their mother, sister, or daughter, or a woman calls a man her brother or son, even though there is no real relationship of mahram (unmarriageable kin) between them. Then, on the basis of this so-called relationship, the rules of hijab are neglected between them. All of this is wrong and, according to the Shari‘ah, sinful, from which it is necessary to abstain and to repent.
(5)
The Prophet sallallahu alayhi wa sallam was bound by the command of Allah; he could not declare anything lawful or unlawful by his own will. When revelation was sent down, he conveyed the ruling.
(1)
The purpose of mentioning this hadith in this chapter is to establish that Allah, the Exalted, is As-Sami‘ (the All-Hearing), and hearing is His attribute. However, Allah’s attributes are not like the attributes of the creation. Not even the faintest sound is outside His knowledge, because, like His other attributes, His attribute of hearing is also unlimited.
(2)
The woman mentioned in this hadith and verse is Khawlah radi Allahu anha, the daughter of Malik ibn Tha‘labah. Her husband, Aws ibn Samit radi Allahu anhu, had performed zihar with her. At that time, the ruling regarding the invalidation of zihar had not yet been revealed, so the Prophet sallallahu alayhi wa sallam said: “You have become unlawful for your husband.” She presented her circumstances, explaining that separation would cause many difficulties, and she supplicated to Allah, the Exalted. Then Allah, the Exalted, revealed its solution in Surah Al-Mujadilah. (Sunan Abi Dawud, At-Talaq, Chapter on Zihar, Hadith: 2214)
(3)
Zihar means to make one’s wife unlawful for oneself by likening her to one’s mother, for example: A man says to his wife, “You are to me like my mother.” Before Islam, in such a case, the relationship between the man and woman would be severed forever, and the wife would actually be considered equal to the mother. In Surah Al-Mujadilah, it is made clear that by calling one’s wife a mother, she does not become a mother, but saying so is a sinful act. This sin can be expiated by freeing a slave; if that is not possible, then by fasting for two consecutive months, and if there is a break in between, the count must start anew. If even this is not possible, then by feeding sixty needy people. Until this expiation (kaffarah) is fulfilled, the husband and wife are not permitted to have conjugal relations.
(4)
Some people call a non-mahram woman their mother, sister, or daughter, or a woman calls a man her brother or son, even though there is no real relationship of mahram (unmarriageable kin) between them. Then, on the basis of this so-called relationship, the rules of hijab are neglected between them. All of this is wrong and, according to the Shari‘ah, sinful, from which it is necessary to abstain and to repent.
(5)
The Prophet sallallahu alayhi wa sallam was bound by the command of Allah; he could not declare anything lawful or unlawful by his own will. When revelation was sent down, he conveyed the ruling.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 188
