Muslim

Hadith Commentary:

Benefits and Issues:
From the mursal narration of Sa'id ibn al-Musayyib, it is understood—after asking the Mothers of the Believers (azwaj mutahharat)—what the Prophet's (sallallahu alayhi wa sallam) practice was at home, that Ali (radi Allahu anhu), Abdullah ibn Amr (radi Allahu anhu), and Uthman ibn Maz'un (radi Allahu anhu) made these statements. This was because, according to their own estimation, the actions described by the Mothers of the Believers seemed few, and they thought: "According to the Prophet's (sallallahu alayhi wa sallam) status, these are sufficient, but in view of our own position and rank, we need to perform more actions." So the Prophet (sallallahu alayhi wa sallam) removed this misunderstanding and stated a principle: "I have more fear and awe of Allah than all of you, and I am the most observant of Allah's commands and limits" (as is explicitly mentioned in Sahih al-Bukhari). Therefore, my way of conduct, method, and attitude is a guiding light for you; you should adhere to it. And whoever does not consider my plan of action and method to be sufficient, he has no connection of love or devotion with me, and he is not my companion.

Hadith Commentary:
By presenting this hadith, the intention of the hadith scholar is to highlight the importance of marriage (nikah), that marriage is an extremely necessary act in Islam.
Along with this, this hadith also sheds light on the reality of Islam, from which, in comparison to the religions of the world, it becomes evident that Islam is the religion of nature (din al-fitrah). Islam seeks the development of both worldly and religious affairs; it does not advocate for erroneous monasticism nor for the wrongful abandonment of the world.
For a universal and final religion, possessing these very qualities was essential. That is why, by declaring it the abrogator of previous religions, it was made the final religion for mankind. Truly, as Allah says: ﴿Indeed, the religion with Allah is Islam﴾ ().

Hadith Commentary:
(1)
Islam is a universal religion.
There is no concept of undue monasticism or abandoning the world without reason in it, because it is the religion of nature (fitrah), and not marrying women is a violation of this nature.
Allah, the Exalted, has said regarding other noble prophets (alayhim as-salam):
“We certainly sent messengers before you and made for them wives and offspring.” (: al-Ra’d: 38)
Generally, ignorant people think that marrying and having children is the work of worldly people. But their notion is incorrect, because all the messengers Allah, the Exalted, sent were human beings and fulfilled human needs.

(2) In the above hadith, the Messenger of Allah (sallallahu alayhi wa sallam) has provided correction of such thinking, that in order to attain closeness to Allah, it is not necessary to abandon the world; rather, doing so is to wage war against one’s own nature. Marriage (nikah) is the way of the Messenger of Allah (sallallahu alayhi wa sallam); whoever turns away from it, his connection to the religion of Islam is severed. And Allah knows best.

(1) The final words of the hadith are in the nature of a warning—that is, as if it has nothing to do with me. Or, the meaning of this phrase is that he has deviated from my way. It does not mean that he is not a Muslim, because after accepting Islam, the commission of any sin or act of disobedience does not render a person a disbeliever. In any case, the aforementioned actions are strictly prohibited, even if someone performs them considering them to be acts of piety. To try to be more pious than the Messenger of Allah (sallallahu alayhi wa sallam) is foolishness. His way is the best way.

(2) Observe the eagerness of the Prophet (sallallahu alayhi wa sallam) that the Companions (radi Allahu anhum) would even inquire about those actions and deeds of the Messenger of Allah (sallallahu alayhi wa sallam) which he performed at home, so that they could follow him in those actions as well, and not miss any act of following him.

(3) Those issues regarding which it is not possible to obtain knowledge from men, may be inquired about from women.

(4) It is permissible to acquire knowledge from women while remaining within the boundaries and restrictions of the Shariah.

(5) If ostentation is not intended, then there is no harm in expressing one’s good deed or resolve to perform a good deed.

Takhrij:
[صحيح بخاري 5063],
[صحيح مسلم 3403]

Fiqh al-Hadith:
➊ One must always act upon the Sunnah and completely avoid innovations (bid‘ah).
➋ Whoever deliberately turns away from the Sunnah of the Prophet sallallahu alayhi wa sallam is an opponent of his way.
➌ There is no concept of monasticism or total renunciation of the world in Islam.
➍ The Sunnah and hadith of the Messenger of Allah sallallahu alayhi wa sallam are a proof (hujjah) in every era until the Day of Judgment.
➎ The Messenger of Allah sallallahu alayhi wa sallam, despite being completely infallible from sins, used to worship abundantly.
➏ One should remain constantly engaged in the search and investigation for the best of deeds.
➐ Rejecting anything that is against the Book (Qur’an) and Sunnah is the practice of the believers.
➑ If any issue arises, one should make an effort to go to a senior scholar and ask.
➒ No matter how great a scholar or ascetic someone is, he can make an ijtihadi (independent juristic) mistake; therefore, there is no concept of blind following (taqlid) in Islam.
➓ Who were these three men? There is no clarification of this in any authentic hadith.
◄ In this regard, all the statements mentioned in Fath al-Bari [105، 104/9] and similar works are unproven.