Hadith 2053

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حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَنْبَأَنَا مَعْمَرٌ ، عَنْ الزُّهْرِيِّ ، عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ ، قَالَتْ : لَمَّا نَزَلَتْ وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ سورة الأحزاب آية 29 دَخَلَ عَلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : " يَا عَائِشَةُ ، إِنِّي ذَاكِرٌ لَكِ أَمْرًا فَلَا عَلَيْكِ ، أَنْ لَا تَعْجَلِي فِيهِ حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ " ، قَالَتْ : قَدْ عَلِمَ وَاللَّهِ أَنَّ أَبَوَيَّ لَمْ يَكُونَا لِيَأْمُرَانِي بِفِرَاقِهِ ، قَالَتْ : فَقَرَأَ عَلَيَّ يَأَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا سورة الأحزاب آية 28 الْآيَاتِ ، فَقُلْتُ : فِي هَذَا أَسْتَأْمِرُ أَبَوَيَّ قَدِ اخْتَرْتُ اللَّهَ وَرَسُولَهُ .

´It was narrated that Aishah said:` "When the following was revealed: 'But if you desire Allah and His Messenger, (ﷺ) the Messenger of Allah (ﷺ) entered upon me and said: 'O Aishah I want to say something to you, and you do not have to hasten (in making a decision) until you have consulted your parents."' She said: "He knew, by Allah, that my parents would never tell me to leave him." She said: "Then he recited to me: ' O Prophet (Muhammad)! Say to your wives: " If you desire the life of this world, and its glitter.'" I said: 'Do I need to consult my parents about this? I choose Allah and His Messenger."'

Hadith Reference سنن ابن ماجه / كتاب الطلاق / 2053

Hadith Grading الألبانی: صحيح | زبیر علی زئی: متفق عليه

Hadith Takhrij « صحیح البخاری/تفسیر الأحزاب 4 ( 4785 ) ، 5 ( 4786تعلیقاً ) ، سنن النسائی/النکاح 2 ( 3203 ) ، الطلاق 26 ( 3470 ) ، ( تحفة الأشراف : 16632 ) ، وقد أخرجہ : صحیح مسلم/الطلاق 4 ( 1475 ) ، سنن الترمذی/تفسیر الأحزاب ( 3204 ) ، مسند احمد ( 6/78 ، 103 ، 153 ، 163 ، 185 ، 248 ، 264 ) ( صحیح ) »

Related hadith on this topic

Bukhari: 4786 Muslim: 3681 Tirmidhi: 3318 Nasai: 3203 Nasai: 3469 Nasai: 3470

Explanation & Benefits

Maulana Ataullah Sajid

Benefits and Issues:
➊
This hadith demonstrates the virtue of Aisha radi Allahu anha, in that the Messenger of Allah sallallahu alayhi wa sallam conveyed this message from Allah to her before anyone else.

➋
It mentions the love of the Mothers of the Believers radi Allahu anhunna for the Messenger of Allah sallallahu alayhi wa sallam.

➌
It refers to the great faith of the Mothers of the Believers and their desire for reward in the Hereafter, due to which they chose to seek the reward of the Hereafter instead of the luxuries of this world.

➍
The Messenger of Allah sallallahu alayhi wa sallam’s wish that she consult her parents before responding was because Umm al-Mu’minin Aisha radi Allahu anha, due to her young age, might otherwise make an incorrect emotional decision.

➎
The trust of the Prophet sallallahu alayhi wa sallam in the strength of faith and spiritual insight (iman and firasah) of the parents of Aisha radi Allahu anha.

Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2053

Shaykh Abdul Sattar al-Hammad

Hadith Commentary:
➊
At that time, the wives in the marriage of the Messenger of Allah (sallallahu alayhi wa sallam) were: Aisha (radi Allahu anha), Hafsa (radi Allahu anha), Umm Habibah (radi Allahu anha), Sawdah (radi Allahu anha), and Umm Salamah (radi Allahu anha), who were from the Quraysh, and the remaining four—Safiyyah (radi Allahu anha), Maymunah (radi Allahu anha), Zaynab (radi Allahu anha), and Juwayriyyah (radi Allahu anha)—were other than them.

➋
As a result of the conquests, when the condition of the Muslims improved compared to before, the wives of the Prophet (radi Allahu anhunna ajma‘een), upon seeing the women of the Ansar and Muhajirin, also demanded an increase in maintenance and provision.
Since the Messenger of Allah (sallallahu alayhi wa sallam) preferred simplicity, he was deeply grieved by this demand of the wives (radi Allahu anhunna ajma‘een), and he separated himself from his wives for a month.
As Jabir (radi Allahu anhu) narrates, Sayyiduna Umar (radi Allahu anhu) came to the Messenger of Allah (sallallahu alayhi wa sallam) and sought permission to enter.
He granted him permission to enter.
Sayyiduna Umar (radi Allahu anhu) saw that the wives were sitting around him, sad and silent.
He (sallallahu alayhi wa sallam) said, “They are sitting around me demanding more expenditure, as you can see.”
Then he separated himself from them for a month.
(Sahih Muslim, al-Talaq, Hadith: 3690. (1478))

➌
When the Messenger of Allah (sallallahu alayhi wa sallam) descended from the upper chamber after a month, Umm Salamah (radi Allahu anha) submitted:
“You had said a month, but today it has only been twenty-nine days?” He (sallallahu alayhi wa sallam) indicated with his fingers that a month can be thirty (30) days or twenty-nine (29) days, as if that month was twenty-nine (29) days.
(Sahih al-Bukhari, al-Talaq, Hadith: 3690. (1478))

➍
Some people say that if a man gives his wife the choice (to separate), it should be considered a divorce, but this is incorrect, because if the woman does not choose separation, then in no case will it be considered a divorce. As the wives of the Prophet (radi Allahu anhunna ajma‘een) preferred to remain with the Messenger of Allah (sallallahu alayhi wa sallam) instead of separation, this choice was not counted as a divorce.
(Sahih al-Bukhari, al-Sawm, Hadith: 1910)

Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4786

Shaykh Maulana Abdul Aziz Alvi

Hadith Commentary: Benefits and Issues: The Messenger of Allah (sallallahu alayhi wa sallam) became displeased with the Mothers of the Believers (radi Allahu anhunna ajma‘een) due to various reasons and causes, which occurred successively, one after another. First, the incident regarding honey took place. After that, the incident concerning Mariyah al-Qibtiyyah occurred. Then, the Mothers of the Believers (radi Allahu anhunna ajma‘een) collectively agreed upon demanding an increase in maintenance and provision. In this way, several matters arose, which are mentioned ahead, due to which the Prophet (sallallahu alayhi wa sallam) performed ila’ (oath of abstention) for a month and separated himself from the Mothers of the Believers (radi Allahu anhunna ajma‘een).

And upon the conclusion of the ila’, the verse of choice (ayat al-takhyir) was revealed. On this basis, the Messenger of Allah (sallallahu alayhi wa sallam) gave his wives the choice to remain with him or to separate from him. He began with Aisha (radi Allahu ta‘ala anha), because she was the most beloved of them all, and since the Prophet (sallallahu alayhi wa sallam) did not wish to separate from her, out of goodwill for her and sensing the risk due to her youth and inexperience, he also advised her not to be hasty in making a decision. First, she should consult her parents, who were devoted to the Prophet (sallallahu alayhi wa sallam) and could not bear the separation of Aisha (radi Allahu ta‘ala anha) from him. However, Aisha (radi Allahu ta‘ala anha), due to her perfect intelligence, sagacity, and sound judgment, did not feel the need for consultation and immediately preferred to live with the Prophet (sallallahu alayhi wa sallam). This incident occurred in the 9th year of Hijrah, from which it is known that at that time her mother, Umm Ruman (radi Allahu ta‘ala anha), was still alive, and the rest of the wives also chose Allah, His Messenger, and the abode of the Hereafter.

There is a difference of opinion among the scholars regarding whether the Prophet (sallallahu alayhi wa sallam) delegated the right of divorce (tafwid) to them, so that they had the right to take divorce, or whether the Prophet (sallallahu alayhi wa sallam) promised to divorce them on the condition that they chose the worldly life. Imam Mujahid (rahimahullah) and Sha‘bi (rahimahullah) are of the opinion of delegation (tafwid), while Imam Hasan al-Basri (rahimahullah) and Qatadah (rahimahullah) are of the opinion of promise.

Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3681

´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

Hafiz Muhammad Ameen

(1) A husband can grant his wife the right to choose divorce, saying: "If you wish, you may take a divorce." If the woman responds by saying, "I have taken the divorce," then the divorce will take effect. However, there is a difference of opinion regarding whether, if he sets a specific waiting period for a revocable divorce (talaq raj‘i), she may exercise the option of divorce at any time within that period. For example, the Messenger of Allah (sallallahu alayhi wa sallam) gave Lady Aisha (radi Allahu anha) respite, saying that there was no harm if she did not respond immediately, but could answer after consulting her parents.

(2) In the early period, the noble wives (azwaj mutahharat, radi Allahu anhunna) of the Prophet (sallallahu alayhi wa sallam) made requests for expenditures that were beyond his means and were also contrary to his prophetic disposition. This caused him distress. Allah the Exalted proposed a solution: the temperament of your wives should be in accordance with the prophetic temperament. They should be content with the pleasure of Allah the Exalted in all circumstances, and their attention should be directed toward the Hereafter rather than the world. If they are unable to adopt this temperament, then they may take a divorce from you and seek the world elsewhere. This is what you conveyed to your wives. The purpose was their moral training. During a month of separation from the Messenger of Allah (sallallahu alayhi wa sallam), they learned much, and thus all of them chose the Messenger of Allah (sallallahu alayhi wa sallam) and the Hereafter, promising to remain with him in both hardship and ease. Thereafter, until the end of their lives, no such request ever came from their tongues. Radi Allahu anhunna wa ardaahunna.

Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3469

Hafiz Muhammad Ameen

Imam al-Nasa’i rahimahullah is of the opinion that this hadith is preserved through the route of Ma‘mar from al-Zuhri from ‘Urwah, and through the route of Yunus and Musa from al-Zuhri from Abu Salamah. However, the view of the Imam rahimahullah appears to be questionable, because Ma‘mar is not unique in narrating from ‘Urwah; rather, there is corroboration for him. Hafiz Ibn Hajar rahimahullah states: “Ja‘far ibn Burqan has corroborated Ma‘mar in narrating from ‘Urwah. It is possible that al-Zuhri heard this hadith from both (‘Urwah and Abu Salamah), and at times he narrated it from one and at times from the other.” The inclination of Imam al-Tirmidhi rahimahullah is also in this direction. See: (Fath al-Bari: 8/523). It appears that both routes are preserved and the hadith is authentic through both routes. And Allah knows best.

Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3470

Hafiz Muhammad Ameen

(1) When the Muslims began to achieve victories and, as a result, there was also an abundance of war booty, the financial condition of the Muslims became somewhat better than before. The noble wives (azwaj mutahharat, radi Allahu anhunna) of the Messenger of Allah (sallallahu alayhi wa sallam) were also human beings. Seeing this situation, the desire arose in their hearts as well that they too should have somewhat more comforts than before, which they expressed to the Messenger of Allah (sallallahu alayhi wa sallam). This caused him distress, so Allah the Exalted prescribed a solution: that you should clearly inform your wives that I am engaged in the work of Allah the Exalted. I am very far from the adornments and beautification of the world. If you wish to remain with me, you will have to make do with eating simple and meager food as I do. If you can live this ascetic (darwishana) way of life, then that is better; but if you cannot live as I do and you desire more wealth, then I will, willingly and without any displeasure, release you from my marriage, and you may marry whomever you wish. But praise be to the noble wives (azwaj mutahharat) of the Prophet (sallallahu alayhi wa sallam), that none of them chose the world, and never abandoned asceticism until their deaths. They remained joyful and content with being the wives of the Messenger of Allah (sallallahu alayhi wa sallam) (in this world and in Paradise) and with the great reward from Allah the Exalted. They never complained of poverty or hardship. Radi Allahu anhunna wa ardahunn.

(2) Imam al-Nasai (rahimahullah) has counted this as a unique characteristic (khasais) of the Prophet (sallallahu alayhi wa sallam), because for us it is obligatory to provide our wives with their food, drink, and clothing in every circumstance. And this is their right. Therefore, we cannot say to our wives that you must remain hungry with me, otherwise take a divorce. But for the Messenger of Allah (sallallahu alayhi wa sallam), such a declaration was obligatory, because his rank is very lofty. Only women with a prophetic temperament are suitable for the house of a Prophet, so that the Prophet does not face distress. For this reason, Allah the Exalted also elevated the rank of your noble wives. The statement of Allah the Exalted is: ﴿يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ﴾

(3) One should hasten in good deeds and give preference to the Hereafter over the world. Its reward is immense.

Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3203

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Ibn Majah

The Chapters on Divorce

Chapter: A man giving his wife the choice

Hadith 2053