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صحيح مسلم
Muslim
كتاب الطلاقThe Book of Divorce
باب فِي الإِيلاَءِ وَاعْتِزَالِ النِّسَاءِ وَتَخْيِيرِهِنَّ وَقَوْلِهِ تَعَالَى: {وَإِنْ تَظَاهَرَا عَلَيْهِ}:Chapter: Ila', Keeping away from one's wives and giving them the choice, And the saying of Allah, The Most High: "But if you help one another against him
Hadith 1479
حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حدثنا عُمَرُ بْنُ يُونُسَ الْحَنَفِيُّ ، حدثنا عِكْرِمَةُ بْنُ عَمَّارٍ ، عَنْ سِمَاكٍ أَبِي زُمَيْلٍ ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، حَدَّثَنِي عُمَرُ بْنُ الْخَطَّابِ ، قَالَ : " لَمَّا اعْتَزَلَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نِسَاءَهُ ، قَالَ : دَخَلْتُ الْمَسْجِدَ ، فَإِذَا النَّاسُ يَنْكُتُونَ بِالْحَصَى ، وَيَقُولُونَ : طَلَّقَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نِسَاءَهُ ، وَذَلِكَ قَبْلَ أَنْ يُؤْمَرْنَ بِالْحِجَابِ ، فقَالَ عُمَرُ : فَقُلْتُ : لَأَعْلَمَنَّ ذَلِكَ الْيَوْمَ ، قَالَ : فَدَخَلْتُ عَلَى عَائِشَةَ ، فَقُلْتُ : يَا بِنْتَ أَبِي بَكْرٍ ، أَقَدْ بَلَغَ مِنْ شَأْنِكِ أَنْ تُؤْذِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ فقَالَت : مَا لِي وَمَا لَكَ يَا ابْنَ الْخَطَّابِ ، عَلَيْكَ بِعَيْبَتِكَ ، قَالَ : فَدَخَلْتُ عَلَى حَفْصَةَ بِنْتِ عُمَرَ ، فَقُلْتُ لَهَا : يَا حَفْصَةُ ، أَقَدْ بَلَغَ مِنْ شَأْنِكِ أَنْ تُؤْذِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاللَّهِ ، لَقَدْ عَلِمْتِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُحِبُّكِ ، وَلَوْلَا أَنَا لَطَلَّقَكِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَبَكَتْ أَشَدَّ الْبُكَاءِ ، فَقُلْتُ لَهَا : أَيْنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَت : هُوَ فِي خِزَانَتِهِ فِي الْمَشْرُبَةِ فَدَخَلْتُ ، فَإِذَا أَنَا بِرَبَاحٍ غُلَامِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَاعِدًا عَلَى أُسْكُفَّةِ الْمَشْرُبَةِ ، مُدَلٍّ رِجْلَيْهِ عَلَى نَقِيرٍ مِنْ خَشَبٍ وَهُوَ جِذْعٌ يَرْقَى عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَيَنْحَدِرُ ، فَنَادَيْتُ : يَا رَبَاحُ ، اسْتَأْذِنْ لِي عَنْدَكَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَنَظَرَ رَبَاحٌ إِلَى الْغُرْفَةِ ، ثُمَّ نَظَرَ إِلَيَّ ، فَلَمْ يَقُلْ شَيْئًا ، ثُمَّ قُلْتُ : يَا رَبَاحُ ، اسْتَأْذِنْ لِي عَنْدَكَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَنَظَرَ رَبَاحٌ إِلَى الْغُرْفَةِ ، ثُمَّ نَظَرَ إِلَيَّ فَلَمْ يَقُلْ شَيْئًا ، ثُمَّ رَفَعْتُ صَوْتِي ، فَقُلْتُ : يَا رَبَاحُ ، اسْتَأْذِنْ لِي عَنْدَكَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَإِنِّي أَظُنُّ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ظَنَّ أَنِّي جِئْتُ مِنْ أَجْلِ حَفْصَةَ ، وَاللَّهِ لَئِنْ أَمَرَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِضَرْبِ عَنْقِهَا لَأَضْرِبَنَّ عَنْقَهَا ، وَرَفَعْتُ صَوْتِي فَأَوْمَأَ إِلَيَّ أَنِ ارْقَهْ ، فَدَخَلْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ مُضْطَجِعٌ عَلَى حَصِيرٍ ، فَجَلَسْتُ فَأَدْنَى عَلَيْهِ إِزَارَهُ وَلَيْسَ عَلَيْهِ غَيْرُهُ ، وَإِذَا الْحَصِيرُ قَدْ أَثَّرَ فِي جَنْبِهِ ، فَنَظَرْتُ بِبَصَرِي فِي خِزَانَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَإِذَا أَنَا بِقَبْضَةٍ مِنْ شَعِيرٍ نَحْوِ الصَّاعِ ، وَمِثْلِهَا قَرَظًا فِي نَاحِيَةِ الْغُرْفَةِ وَإِذَا أَفِيقٌ مُعَلَّقٌ ، قَالَ : فَابْتَدَرَتْ عَيْنَايَ ، قَالَ : " مَا يُبْكِيكَ يَا ابْنَ الْخَطَّابِ ؟ " قُلْتُ : يَا نَبِيَّ اللَّهِ ، وَمَا لِي لَا أَبْكِي وَهَذَا الْحَصِيرُ قَدْ أَثَّرَ فِي جَنْبِكَ ، وَهَذِهِ خِزَانَتُكَ لَا أَرَى فِيهَا إِلَّا مَا أَرَى ، وَذَاكَ قَيْصَرُ ، وَكِسْرَى فِي الثِّمَارِ وَالْأَنْهَارِ وَأَنْتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَصَفْوَتُهُ وَهَذِهِ خِزَانَتُكَ ، فقَالَ : " يَا ابْنَ الْخَطَّابِ ، أَلَا تَرْضَى أَنْ تَكُونَ لَنَا الْآخِرَةُ وَلَهُمُ الدُّنْيَا " ، قُلْتُ : بَلَى ، قَالَ : وَدَخَلْتُ عَلَيْهِ حِينَ دَخَلْتُ وَأَنَا أَرَى فِي وَجْهِهِ الْغَضَبَ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، مَا يَشُقُّ عَلَيْكَ مِنْ شَأْنِ النِّسَاءِ ، فَإِنْ كُنْتَ طَلَّقْتَهُنَّ فَإِنَّ اللَّهَ مَعَكَ ، وَمَلَائِكَتَهُ ، وَجِبْرِيلَ ، وَمِيكَائِيلَ ، وَأَنَا وَأَبُو بَكْرٍ ، وَالْمُؤْمِنُونَ مَعَكَ ، وَقَلَّمَا تَكَلَّمْتُ وَأَحْمَدُ اللَّهَ بِكَلَامٍ إِلَّا رَجَوْتُ أَنْ يَكُونَ اللَّهُ يُصَدِّقُ قَوْلِي الَّذِي أَقُولُ وَنَزَلَتْ هَذِهِ الْآيَةُ آيَةُ التَّخْيِيرِ : عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ سورة التحريم آية 5 ، وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ سورة التحريم آية 4 ، وَكَانَتْ عَائِشَةُ بِنْتُ أَبِي بَكْرٍ ، وَحَفْصَةُ تَظَاهَرَانِ عَلَى سَائِرِ نِسَاءِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، أَطَلَّقْتَهُنَّ ؟ قَالَ : " لَا " ، قُلْتُ : يَا رَسُولَ اللَّهِ ، إِنِّي دَخَلْتُ الْمَسْجِدَ ، وَالْمُسْلِمُونَ يَنْكُتُونَ بِالْحَصَى ، يَقُولُونَ : طَلَّقَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نِسَاءَهُ ، أَفَأَنْزِلُ فَأُخْبِرَهُمْ أَنَّكَ لَمْ تُطَلِّقْهُنَّ ، قَالَ : " نَعَمْ ، إِنْ شِئْتَ " ، فَلَمْ أَزَلْ أُحَدِّثُهُ حَتَّى تَحَسَّرَ الْغَضَبُ عَنْ وَجْهِهِ وَحَتَّى كَشَرَ فَضَحِكَ ، وَكَانَ مِنْ أَحْسَنِ النَّاسِ ثَغْرًا ، ثُمَّ نَزَلَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَنَزَلْتُ فَنَزَلْتُ أَتَشَبَّثُ بِالْجِذْعِ وَنَزَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَأَنَّمَا يَمْشِي عَلَى الْأَرْضِ مَا يَمَسُّهُ بِيَدِهِ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، إِنَّمَا كُنْتَ فِي الْغُرْفَةِ تِسْعَةً وَعِشْرِينَ ، قَالَ : " إِنَّ الشَّهْرَ يَكُونُ تِسْعًا وَعِشْرِينَ " ، فَقُمْتُ عَلَى بَابِ الْمَسْجِدِ ، فَنَادَيْتُ بِأَعْلَى صَوْتِي : لَمْ يُطَلِّقْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نِسَاءَهُ وَنَزَلَتْ هَذِهِ الْآيَةُ : وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ سورة النساء آية 83 ، فَكُنْتُ أَنَا اسْتَنْبَطْتُ ذَلِكَ الْأَمْرَ ، وَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ آيَةَ التَّخْيِيرِ " .
It is narrated from Samak Abu Zumail, (he said:) Abdullah bin Abbas (may Allah be pleased with them) narrated a hadith to me, (he said:) Umar bin Khattab (may Allah be pleased with him) narrated a hadith to me, he said: When the Prophet (peace and blessings of Allah be upon him) separated himself from his wives, he said: I entered the mosque and saw the people (in distress and worry) striking pebbles on the ground, and saying: The Messenger of Allah (peace and blessings of Allah be upon him) has divorced his wives. This incident occurred before the command of veiling was given. Umar (may Allah be pleased with him) said: I said (to myself): Today I will find out about this matter. He said: I went to Aisha (may Allah be pleased with her), and said: O daughter of Abu Bakr! Have you reached the point that you hurt the Messenger of Allah (peace and blessings of Allah be upon him)? She replied: O son of Khattab! What do you have to do with me? Take care of your own bundle (or bag, i.e., your daughter Hafsa, may Allah be pleased with her). He said: Then I went to (my daughter) Hafsa bint Umar (may Allah be pleased with her) and said: Hafsa! Have you reached the point that you hurt the Messenger of Allah (peace and blessings of Allah be upon him)? By Allah! You know well that the Messenger of Allah (peace and blessings of Allah be upon him) does not love you. If it were not for me, the Messenger of Allah (peace and blessings of Allah be upon him) would have divorced you. (Upon hearing this) she began to weep bitterly. I asked her: Where is the Messenger of Allah (peace and blessings of Allah be upon him)? She replied: He is in his upper room, in the place where he keeps his belongings. I went there and saw the Messenger of Allah’s servant Rabah sitting on the lower threshold of the upper room. He had his legs hanging on the perforated wooden ladder. It was a trunk of a date-palm tree, the Messenger of Allah (peace and blessings of Allah be upon him) would ascend and descend on it. I called out: Rabah! Seek permission for me to come to the Messenger of Allah (peace and blessings of Allah be upon him). Rabah looked towards the upper room, then looked at me and said nothing. I said again: Rabah! Seek permission for me to come to the Messenger of Allah (peace and blessings of Allah be upon him). Rabah again looked towards the upper room, then looked at me and said nothing. Then I raised my voice and said: O Rabah! Seek permission for me to come to the Messenger of Allah (peace and blessings of Allah be upon him). I think the Messenger of Allah (peace and blessings of Allah be upon him) has thought that I have come to intercede for Hafsa (may Allah be pleased with her). By Allah! If the Messenger of Allah (peace and blessings of Allah be upon him) commands me to behead her, I will behead her. And I raised my voice (loudly), so he gestured to me to come up. I presented myself before the Messenger of Allah (peace and blessings of Allah be upon him), he was lying on a mat, I sat down, he adjusted his lower garment and there was nothing else on his body, and the mat had left marks on his body. I saw with my own eyes in the Messenger of Allah’s storage room only a handful of barley, about a sa’ in quantity, and in one corner of the room an equal amount of acacia bark. Besides this, an undressed leather was hanging. He said: My eyes overflowed with tears. The Prophet (peace and blessings of Allah be upon him) asked: “O son of Khattab! What is making you weep?” I said: O Prophet of Allah! Why should I not weep? This mat has left marks on your pure body, and this is your storage room, and in it is only what I see, while Caesar and Chosroes are living among rivers and fruits (in luxury), and you are the Messenger of Allah and His chosen one, and this is all your possession. The Prophet (peace and blessings of Allah be upon him) said: “O son of Khattab! Are you not pleased that for us is the Hereafter and for them is the world?” I said: Why not! He said: When I entered upon the Messenger of Allah (peace and blessings of Allah be upon him), I saw anger on his face. I said: O Messenger of Allah! What difficulty do you have because of the condition of your wives? If you have divorced them, then Allah is with you, His angels, Jibreel, Mika’il, I, Abu Bakr, and all the believers are with you. And I thank Allah that I have rarely said anything except that I hoped Allah would confirm what I said. (And so it happened) and the verse of choice (takheer) was revealed: “If he (the Prophet) divorces you all, it may be that his Lord will give him in exchange wives better than you.” And: “If you two help each other against him, then Allah is his Protector, and Jibreel and the righteous believers, and after that the angels are his helpers.” Aisha bint Abi Bakr and Hafsa (may Allah be pleased with them) used to support each other against all the other wives of the Prophet (peace and blessings of Allah be upon him). I said: O Messenger of Allah! Have you divorced them? He said: “No.” I said: O Messenger of Allah! I entered the mosque and the people were striking pebbles on the ground and saying: The Messenger of Allah (peace and blessings of Allah be upon him) has divorced his wives. Shall I go down and inform them that you have not divorced them? He said: “Yes, if you wish.” I kept talking to you until the anger left your face, and until your lips moved and you smiled. Your front teeth were more beautiful than all people. Then the Prophet (peace and blessings of Allah be upon him) descended (from the upper room). I descended holding the trunk, and the Messenger of Allah (peace and blessings of Allah be upon him) descended as if he were walking on the ground, he did not touch the trunk with his hand. I said: O Messenger of Allah! You stayed in the upper room for twenty-nine days. He said: “A month is twenty-nine days.” So I stood at the door of the mosque and called out in a loud voice: The Messenger of Allah (peace and blessings of Allah be upon him) has not divorced his wives. And (then) this verse was revealed: “And when there comes to them any news of security or fear, they spread it. But if they had referred it to the Messenger of Allah (peace and blessings of Allah be upon him) and to those in authority among them, then those who can draw correct conclusions from it would have known about it.” So it was I who drew the correct conclusion about this matter, and Allah revealed the verse of choice (takheer).
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حدثنا هَارُونُ بْنُ سَعِيدٍ الْأَيْلِيُّ ، حدثنا عَبْدُ اللَّهِ بْنُ وَهْبٍ ، أَخْبَرَنِي سُلَيْمَانُ يَعْنِي ابْنَ بِلَالٍ ، أَخْبَرَنِي يَحْيَى ، أَخْبَرَنِي عُبَيْدُ بْنُ حُنَيْنٍ، أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ ، يُحَدِّثُ قَالَ : مَكَثْتُ سَنَةً وَأَنَا أُرِيدُ أَنْ أَسْأَلَ عُمَرَ بْنَ الْخَطَّابِ : عَنْ آيَةٍ فَمَا أَسْتَطِيعُ أَنْ أَسْأَلَهُ هَيْبَةً لَهُ ، حَتَّى خَرَجَ حَاجًّا فَخَرَجْتُ مَعَهُ ، فَلَمَّا رَجَعَ فَكُنَّا بِبَعْضِ الطَّرِيقِ عَدَلَ إِلَى الْأَرَاكِ لِحَاجَةٍ لَهُ ، فَوَقَفْتُ لَهُ حَتَّى فَرَغَ ، ثُمَّ سِرْتُ مَعَهُ ، فَقُلْتُ : يَا أَمِيرَ الْمُؤْمِنِينَ ، " مَنِ اللَّتَانِ تَظَاهَرَتَا عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ أَزْوَاجِهِ ؟ فقَالَ : تِلْكَ حَفْصَةُ ، وَعَائِشَةُ ، قَالَ : فَقُلْتُ لَهُ : وَاللَّهِ إِنْ كُنْتُ لَأُرِيدُ أَنْ أَسْأَلَكَ عَنْ هَذَا مُنْذُ سَنَةٍ ، فَمَا أَسْتَطِيعُ هَيْبَةً لَكَ ، قَالَ : فَلَا تَفْعَلْ مَا ظَنَنْتَ أَنَّ عَنْدِي مِنْ عِلْمٍ ، فَسَلْنِي عَنْهُ ، فَإِنْ كُنْتُ أَعْلَمُهُ أَخْبَرْتُكَ ، قَالَ : وَقَالَ عُمَرُ : وَاللَّهِ إِنْ كُنَّا فِي الْجَاهِلِيَّةِ مَا نَعُدُّ لِلنِّسَاءِ أَمْرًا حَتَّى أَنْزَلَ اللَّهُ تَعَالَى فِيهِنَّ مَا أَنْزَلَ ، وَقَسَمَ لَهُنَّ مَا قَسَمَ ، قَالَ : فَبَيْنَمَا أَنَا فِي أَمْرٍ أَأْتَمِرُهُ ، إِذْ قَالَت لِي امْرَأَتِي : لَوْ صَنَعْتَ كَذَا وَكَذَا فَقُلْتُ لَهَا : وَمَا لَكِ أَنْتِ وَلِمَا هَاهُنَا وَمَا تَكَلُّفُكِ فِي أَمْرٍ أُرِيدُهُ ؟ فقَالَت لِي : عَجَبًا لَكَ يَا ابْنَ الْخَطَّابِ مَا تُرِيدُ أَنْ تُرَاجَعَ أَنْتَ ، وَإِنَّ ابْنَتَكَ لَتُرَاجِعُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى يَظَلَّ يَوْمَهُ غَضْبَانَ ، قَالَ عُمَرُ : فَآخُذُ رِدَائِي ثُمَّ أَخْرُجُ مَكَانِي حَتَّى أَدْخُلَ عَلَى حَفْصَةَ ، فَقُلْتُ لَهَا : يَا بُنَيَّةُ ، إِنَّكِ لَتُرَاجِعِينَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى يَظَلَّ يَوْمَهُ غَضْبَانَ ؟ فقَالَت : حَفْصَةُ وَاللَّهِ إِنَّا لَنُرَاجِعُهُ ، فَقُلْتُ : تَعْلَمِينَ أَنِّي أُحَذِّرُكِ عُقُوبَةَ اللَّهِ وَغَضَبَ رَسُولِهِ يَا بُنَيَّةُ ، لَا يَغُرَّنَّكِ هَذِهِ الَّتِي قَدْ أَعْجَبَهَا حُسْنُهَا وَحُبُّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِيَّاهَا ثُمَّ خَرَجْتُ حَتَّى أَدْخُلَ عَلَى أُمِّ سَلَمَةَ لِقَرَابَتِي مِنْهَا فَكَلَّمْتُهَا ، فقَالَت لِي أُمُّ سَلَمَةَ : عَجَبًا لَكَ يَا ابْنَ الْخَطَّابِ ، قَدْ دَخَلْتَ فِي كُلِّ شَيْءٍ حَتَّى تَبْتَغِيَ أَنْ تَدْخُلَ بَيْنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَزْوَاجِهِ ، قَالَ : فَأَخَذَتْنِي أَخْذًا كَسَرَتْنِي ، عَنْ بَعْضِ مَا كُنْتُ أَجِدُ فَخَرَجْتُ مِنْ عَنْدِهَا وَكَانَ لِي صَاحِبٌ مِنَ الْأَنْصَارِ إِذَا غِبْتُ أَتَانِي بِالْخَبَرِ ، وَإِذَا غَابَ كُنْتُ أَنَا آتِيهِ بِالْخَبَرِ ، وَنَحْنُ حِينَئِذٍ نَتَخَوَّفُ مَلِكًا مِنْ مُلُوكِ غَسَّانَ ، ذُكِرَ لَنَا أَنَّهُ يُرِيدُ أَنْ يَسِيرَ إِلَيْنَا ، فَقَدِ امْتَلَأَتْ صُدُورُنَا مِنْهُ ، فَأَتَى صَاحِبِي الْأَنْصَارِيُّ يَدُقُّ الْبَابَ ، وَقَالَ : افْتَحِ افْتَحْ ، فَقُلْتُ : جَاءَ الْغَسَّانِيُّ ، فقَالَ : أَشَدُّ مِنْ ذَلِكَ اعْتَزَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَزْوَاجَهُ ، فَقُلْتُ : رَغِمَ أَنْفُ حَفْصَةَ ، وَعَائِشَةَ ، ثُمَّ آخُذُ ثَوْبِي فَأَخْرُجُ حَتَّى جِئْتُ ، فَإِذَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي مَشْرُبَةٍ لَهُ يُرْتَقَى إِلَيْهَا بِعَجَلَةٍ وَغُلَامٌ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَسْوَدُ عَلَى رَأْسِ الدَّرَجَةِ ، فَقُلْتُ : هَذَا عُمَرُ فَأُذِنَ لِي ، قَالَ عُمَرُ : فَقَصَصْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَذَا الْحَدِيثَ ، فَلَمَّا بَلَغْتُ حَدِيثَ أُمِّ سَلَمَةَ تَبَسَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَإِنَّهُ لَعَلَى حَصِيرٍ مَا بَيْنَهُ وَبَيْنَهُ شَيْءٌ ، وَتَحْتَ رَأْسِهِ وِسَادَةٌ مِنْ أَدَمٍ حَشْوُهَا لِيفٌ ، وَإِنَّ عَنْدَ رِجْلَيْهِ قَرَظًا مَضْبُورًا ، وَعَنْدَ رَأْسِهِ أُهُبًا مُعَلَّقَةً ، فَرَأَيْتُ أَثَرَ الْحَصِيرِ فِي جَنْبِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَبَكَيْتُ ، فقَالَ : " مَا يُبْكِيكَ ؟ " ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، إِنَّ كِسْرَى ، وَقَيْصَرَ فِيمَا هُمَا فِيهِ وَأَنْتَ رَسُولُ اللَّهِ ، فقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَمَا تَرْضَى أَنْ تَكُونَ لَهُمَا الدُّنْيَا وَلَكَ الْآخِرَةُ " ،
'Abdullah bin Abbas (RA) reported: I intended to ask 'Umar bin al-Khattab (RA) about a verse, but I waited for one year to ask him out of his fear, until he went out for Pilgrimage and I also accompanied him. As he came back and we were on the way he stepped aside towards an Arak tree to ease himself. I waited for him until he was free. I then walked along with him and said: Commander of the Faithful, who are the two among the wives of Allah's Messenger (ﷺ) who backed up one another (in their demand for extra money)? He said: They were Hafsa and 'A'isha (RA) . I said to him: It is for one year that I intended to ask you about this matter but I could not date so on account of the awe for you. He said: Don't do that. If you think that I have any knowledge, do ask me about that. And if I were to know that, I would inform you. He (the narrator) stated that 'Umar had said: By Allah, during the days of ignorance we had no regard for women until Allah the Exalt- ed revealed about them what He has revealed, and appointed (turn) for them what he appointed. He said: It so happened that I was thinking about some matter that my wife said: I wish you had done that and that. I said to her: It does not concern you and you should not feel disturbed in a matter which I intend to do. She said to me: How strange is it that you, O son of Khattab, do not like anyone to retort upon you, whereas your daughter retorts upon Allah's Messenger (ﷺ) until he spends the day in vexation. 'Umar said: I took hold of my cloak, then came out of my house until I visited Hafsa and said to her: O daughter, (I heard) that you retort upon Allah's Messenger (ﷺ) until he spends the day in vexation, whereupon Hafsa said: By Allah, we do retort upon him. I said: You should bear in mind, my daughter, that I warn you against the punishment of Allah and the wrath of His Messenger (ﷺ) . You may not be misled by one whose beauty has fascinated her, and the love of Allah's Messenger (ﷺ) for her. I ('Umar) then visited Umm Salamah because of my relationship with her and I talked to her. Umm Salamah said to me: Umar bin al-Khattab, how strange is it that you meddle with every matter so much so that you are anxious to interfere between Allah's Messenger (ﷺ) and his wives, and this perturbed me so much that I refrained from saying what I had to say, so I came out of her apartment, and I had a friend from the Ansar. When I had been absent (from the company of the Holy Prophet) he used to bring me the news and when he had been absent I used to bring him the news, and at that time we dreaded a king of Ghassan. It was mentioned to us that he intended to attack us, and our minds were haunted by him. My friend, the Ansari, came to me, and he knocked at the door and said: Open it, open it. I said: Has the Ghassani come? He said: (The matter is) more serious than that. The Messenger of Allah (ﷺ) has separated himself from his wives. I said: Let the nose of Hafsa and 'A'isha be besmeared with dust. I then took hold of my cloth and went out until I came and found Allah's Messenger (ﷺ) in his attic to which he climbed by means of a ladder made of date-palm, and the servant of Allah's Messenger (ﷺ) who was black had been sitting at the end of the ladder. I said: This is Umar. So permission was granted to me. I narrated this news to Allah's Messenger (ﷺ) and as I narrated the news concerning Umm Salamah, Allah's Messenger (ﷺ) smiled. He was lying on the mat and there was nothing between him and that (mat), and under his head there was a pillow made of leather and it was stuffed with palm fibres and at his feet were lying a heap of saut tree (acacia niloctica, meant for dyeing) and near his head there was hanging a hide. And I saw the marks of the mat on the side of Allah's Messenger (ﷺ) , and so I wept. He said: What makes you weep? I said: Messenger of Allah, the Khusrau and the Ceasars spend their lives in the midst of luxuries, whereas you being Allah's Messenger (are leading your life in this poverty). Thereupon Allah's Messenger (ﷺ) said: Don't you like that they should have riches of their world, and you have the Hereafter.
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وحدثنا مُحَمَّدُ بْنُ الْمُثَنَّى ، حدثنا عَفَّانُ ، حدثنا حَمَّادُ بْنُ سَلَمَةَ ، أَخْبَرَنِي يَحْيَى بْنُ سَعِيدٍ ، عَنْ عُبَيْدِ بْنِ حُنَيْنٍ ، عَنِ ابْنِ عَبَّاسٍ ، قَالَ : أَقْبَلْتُ مَعَ عُمَرَ حَتَّى إِذَا كُنَّا بِمَرِّ الظَّهْرَانِ ، وَسَاقَ الْحَدِيثَ بِطُولِهِ كَنَحْوِ حَدِيثِ سُلَيْمَانَ بْنِ بِلَالٍ ، غَيْرَ أَنَّهُ قَالَ : قُلْتُ شَأْنُ الْمَرْأَتَيْنِ ، قَالَ : حَفْصَةُ ، وَأُمُّ سَلَمَةَ ، وَزَادَ فِيهِ : وَأَتَيْتُ الْحُجَرَ ، فَإِذَا فِي كُلِّ بَيْتٍ بُكَاءٌ ، وَزَادَ أَيْضًا : وَكَانَ آلَى مِنْهُنَّ شَهْرًا ، فَلَمَّا كَانَ تِسْعًا وَعِشْرِينَ نَزَلَ إِلَيْهِنَّ .
Ibn Abbas (RA) said: I came along with Umar until we reached Marr al-Zahran (the name of a place), and the rest of the hadith is the same as narrated by Sulaiman bin Bilal (RA) (except with) the variation (of words) that I said: (What) about these two women? He said: They were Hafsa and Umm Salamah. And he made this addition: I came to the apartments and in every apartment there was (the noise) of weeping. And this addition was also made: And he (the Holy Prophet) had taken an oath of remaining away from them for a month, and when twenty-nine days had passed, he visited them.
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وحدثنا وحدثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَزُهَّيرُ بْنُ حَرْبٍ : وَاللَّفْظُ لِأَبِي بَكْرٍ ، قَالَا : حدثنا سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ يَحْيَى بْنِ سَعِيدٍ ، سَمِعَ عُبَيْدَ بْنَ حُنَيْنٍ وَهُوَ مَوْلَى الْعَبَّاسِ ، قَالَ : سَمِعْتُ ابْنَ عَبَّاسٍ ، يَقُولُ : كُنْتُ أُرِيدُ أَنْ أَسْأَلَ عُمَرَ : عَنِ الْمَرْأَتَيْنِ اللَّتَيْنِ تَظَاهَرَتَا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَلَبِثْتُ سَنَةً مَا أَجِدُ لَهُ مَوْضِعًا حَتَّى صَحِبْتُهُ إِلَى مَكَّةَ ، فَلَمَّا كَانَ بِمَرِّ الظَّهْرَانِ ذَهَبَ يَقْضِي حَاجَتَهُ ، فقَالَ : أَدْرِكْنِي بِإِدَاوَةٍ مِنْ مَاءٍ ، فَأَتَيْتُهُ بِهَا ، فَلَمَّا قَضَى حَاجَتَهُ وَرَجَعَ ، ذَهَبْتُ أَصُبُّ عَلَيْهِ وَذَكَرْتُ ، فَقُلْتُ لَهُ : يَا أَمِيرَ الْمُؤْمِنِينَ " مَنِ الْمَرْأَتَانِ ، فَمَا قَضَيْتُ كَلَامِي حَتَّى ، قَالَ : عَائِشَةُ ، وَحَفْصَةُ " .
Ibn Abbas (RA) is reported to have said: I intended to ask Umar about those two ladies who had pressed for (worldly riches) during the lifetime of the Holy Prophet (ﷺ) , and I kept waiting for one year, but found no suitable opportunity with him until I happened to accompany him to Makkah. And as he reached Marr al Zahran he went away to answer the call of nature, and he said (to me): Bring me a jug of water, and I took that to him. After having answered the call of nature, as he came back, I began to pour water (over his hands and feet), and I remembered (this event of separation of Allah's Apostle (ﷺ) [may peace be upon him] from his wives). So I said to him: Commander of the Faithful, who are the two ladies (who had pressed the Holy Prophet (ﷺ) [may peace be upon him] for providing comforts of life) and I had not yet finished my talk when he said: They were 'A'isha and Hafsa.
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وحدثنا إِسْحَاقَ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ ، وَمُحَمَّدُ بْنُ أَبِي عُمَرَ ، وَتَقَارَبَا فِي لَفْظِ الْحَدِيثِ ، قَالَ ابْنُ أَبِي عُمَرَ : حدثنا ، وقَالَ إِسْحَاقَ : أَخْبَرَنا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنا مَعْمَرٌ ، عَنِ الزُّهْرِيِّ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي ثَوْرٍ ، عَنِ ابْنِ عَبَّاسٍ ، قَالَ : لَمْ أَزَلْ حَرِيصًا أَنْ أَسْأَلَ عُمَرَ ، عَنِ الْمَرْأَتَيْنِ مِنْ أَزْوَاجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : اللَّتَيْنِ ، قَالَ اللَّهُ تَعَالَى : إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا سورة التحريم آية 4 ، حَتَّى حَجَّ عُمَرُ ، وَحَجَجْتُ مَعَهُ ، فَلَمَّا كُنَّا بِبَعْضِ الطَّرِيقِ عَدَلَ عُمَرُ ، وَعَدَلْتُ مَعَهُ بِالْإِدَاوَةِ فَتَبَرَّزَ ثُمَّ أَتَانِي ، فَسَكَبْتُ عَلَى يَدَيْهِ فَتَوَضَّأَ ، فَقُلْتُ : يَا أَمِيرَ الْمُؤْمِنِينَ ، " مَنِ الْمَرْأَتَانِ مِنْ أَزْوَاجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اللَّتَانِ قَالَ اللَّهُ عَزَّ وَجَلَّ لَهُمَا : إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا سورة التحريم آية 4 ، قَالَ عُمَرُ : وَاعَجَبًا لَكَ يَا ابْنَ عَبَّاسٍ ، قَالَ الزُّهْرِيُّ : كَرِهَ وَاللَّهِ مَا سَأَلَهُ عَنْهُ وَلَمْ يَكْتُمْهُ ، قَالَ : هِيَ حَفْصَةُ ، وَعَائِشَةُ " ، ثُمَّ أَخَذَ يَسُوقُ الْحَدِيثَ ، قَالَ : كُنَّا مَعْشَرَ قُرَيْشٍ قَوْمًا نَغْلِبُ النِّسَاءَ ، فَلَمَّا قَدِمْنَا الْمَدِينَةَ ، وَجَدْنَا قَوْمًا تَغْلِبُهُمْ نِسَاؤُهُمْ ، فَطَفِقَ نِسَاؤُنَا يَتَعَلَّمْنَ مِنْ نِسَائِهِمْ ، قَالَ : وَكَانَ مَنْزِلِي فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ بِالْعَوَالِي ، فَتَغَضَّبْتُ يَوْمًا عَلَى امْرَأَتِي ، فَإِذَا هِيَ تُرَاجِعَنِي ، فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي ، فقَالَت : مَا تُنْكِرُ أَنْ أُرَاجِعَكَ ، فَوَاللَّهِ إِنَّ أَزْوَاجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيُرَاجِعْنَهُ وَتَهْجُرُهُ إِحْدَاهُنَّ الْيَوْمَ إِلَى اللَّيْلِ ، فَانْطَلَقْتُ فَدَخَلْتُ عَلَى حَفْصَةَ ، فَقُلْتُ : أَتُرَاجِعِينَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ ، فقَالَت : نَعَمْ ، فَقُلْتُ : أَتَهْجُرُهُ إِحْدَاكُنَّ الْيَوْمَ إِلَى اللَّيْلِ ؟ ، قَالَت : نَعَمْ ، قُلْتُ : قَدْ خَابَ مَنْ فَعَلَ ذَلِكَ مِنْكُنَّ وَخَسِرَ ، أَفَتَأْمَنُ إِحْدَاكُنَّ أَنْ يَغْضَبَ اللَّهُ عَلَيْهَا لِغَضَبِ رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَإِذَا هِيَ قَدْ هَلَكَتْ ، لَا تُرَاجِعِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا تَسْأَلِيهِ شَيْئًا وَسَلِينِي مَا بَدَا لَكِ ، وَلَا يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْسَمَ وَأَحَبَّ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْكِ ، يُرِيدُ عَائِشَةَ ، قَالَ : وَكَانَ لِي جَارٌ مِنَ الْأَنْصَارِ ، فَكُنَّا نَتَنَاوَبُ النُّزُولَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَنْزِلُ يَوْمًا وَأَنْزِلُ يَوْمًا ، فَيَأْتِينِي بِخَبَرِ الْوَحْيِ وَغَيْرِهِ وَآتِيهِ بِمِثْلِ ذَلِكَ ، وَكُنَّا نَتَحَدَّثُ أَنَّ غَسَّانَ تُنْعِلُ الْخَيْلَ لِتَغْزُوَنَا فَنَزَلَ صَاحِبِي ثُمَّ أَتَانِي عِشَاءً ، فَضَرَبَ بَابِي ثُمَّ نَادَانِي ، فَخَرَجْتُ إِلَيْهِ ، فقَالَ : حَدَثَ أَمْرٌ عَظِيمٌ ، قُلْتُ مَاذَا ، أَجَاءَتْ غَسَّانُ ؟ قَالَ : لَا بَلْ أَعْظَمُ مِنْ ذَلِكَ وَأَطْوَلُ : طَلَّقَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نِسَاءَهُ ، فَقُلْتُ : قَدْ خَابَتْ حَفْصَةُ وَخَسِرَتْ ، قَدْ كُنْتُ أَظُنُّ هَذَا كَائِنًا حَتَّى إِذَا صَلَّيْتُ الصُّبْحَ شَدَدْتُ عَلَيَّ ثِيَابِي ، ثُمَّ نَزَلْتُ فَدَخَلْتُ عَلَى حَفْصَةَ وَهِيَ تَبْكِي ، فَقُلْتُ : أَطَلَّقَكُنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ فقَالَت : لَا أَدْرِي هَا هُوَ ذَا مُعْتَزِلٌ فِي هَذِهِ الْمَشْرُبَةِ ، فَأَتَيْتُ غُلَامًا لَهُ أَسْوَدَ ، فَقُلْتُ : اسْتَأْذِنْ لِعُمَرَ ، فَدَخَلَ ثُمَّ خَرَجَ إِلَيَّ ، فقَالَ : قَدْ ذَكَرْتُكَ لَهُ فَصَمَتَ ، فَانْطَلَقْتُ حَتَّى انْتَهَيْتُ إِلَى الْمِنْبَرِ فَجَلَسْتُ ، فَإِذَا عَنْدَهُ رَهْطٌ جُلُوسٌ يَبْكِي بَعْضُهُمْ ، فَجَلَسْتُ قَلِيلًا ، ثُمَّ غَلَبَنِي مَا أَجِدُ ، ثُمَّ أَتَيْتُ الْغُلَامَ ، فَقُلْتُ : اسْتَأْذِنْ لِعُمَرَ ، فَدَخَلَ ثُمَّ خَرَجَ إِلَيَّ ، فقَالَ : قَدْ ذَكَرْتُكَ لَهُ فَصَمَتَ فَوَلَّيْتُ مُدْبِرًا ، فَإِذَا الْغُلَامُ يَدْعُونِي ، فقَالَ : ادْخُلْ فَقَدْ أَذِنَ لَكَ ، فَدَخَلْتُ فَسَلَّمْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا هُوَ مُتَّكِئٌ عَلَى رَمْلِ حَصِيرٍ قَدْ أَثَّرَ فِي جَنْبِهِ ، فَقُلْتُ : أَطَلَّقْتَ يَا رَسُولَ اللَّهِ نِسَاءَكَ ؟ فَرَفَعَ رَأْسَهُ إِلَيَّ ، وَقَالَ : " لَا " ، فَقُلْتُ : اللَّهُ أَكْبَرُ لَوْ رَأَيْتَنَا يَا رَسُولَ اللَّهِ ، وَكُنَّا مَعْشَرَ قُرَيْشٍ قَوْمًا نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا الْمَدِينَةَ وَجَدْنَا قَوْمًا تَغْلِبُهُمْ نِسَاؤُهُمْ فَطَفِقَ نِسَاؤُنَا يَتَعَلَّمْنَ مِنْ نِسَائِهِمْ ، فَتَغَضَّبْتُ عَلَى امْرَأَتِي يَوْمًا فَإِذَا هِيَ تُرَاجِعَنِي ، فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي ، فقَالَت : مَا تُنْكِرُ أَنْ أُرَاجِعَكَ ، فَوَاللَّهِ إِنَّ أَزْوَاجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيُرَاجِعْنَهُ وَتَهْجُرُهُ إِحْدَاهُنَّ الْيَوْمَ إِلَى اللَّيْلِ ، فَقُلْتُ : قَدْ خَابَ مَنْ فَعَلَ ذَلِكِ مِنْهُنَّ وَخَسِرَ ، أَفَتَأْمَنُ إِحْدَاهُنَّ أَنْ يَغْضَبَ اللَّهُ عَلَيْهَا لِغَضَبِ رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا هِيَ قَدْ هَلَكَتْ ، فَتَبَسَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، قَدْ دَخَلْتُ عَلَى حَفْصَةَ ، فَقُلْتُ : لَا يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْسَمُ مِنْكِ وَأَحَبُّ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْكِ ، فَتَبَسَّمَ أُخْرَى ، فَقُلْتُ : أَسْتَأْنِسُ يَا رَسُولَ اللَّهِ ، قَالَ : " نَعَمْ " ، فَجَلَسْتُ فَرَفَعْتُ رَأْسِي فِي الْبَيْتِ فَوَاللَّهِ مَا رَأَيْتُ فِيهِ شَيْئًا يَرُدُّ الْبَصَرَ إِلَّا أُهَبًا ثَلَاثَةً ، فَقُلْتُ : ادْعُ اللَّهَ يَا رَسُولَ اللَّهِ ، أَنْ يُوَسِّعَ عَلَى أُمَّتِكَ فَقَدْ وَسَّعَ عَلَى فَارِسَ ، وَالرُّومِ ، وَهُمْ لَا يَعْبُدُونَ اللَّهَ ، فَاسْتَوَى جَالِسًا ، ثُمَّ قَالَ : " أَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ " ، أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا " ، فَقُلْتُ : اسْتَغْفِرْ لِي يَا رَسُولَ اللَّهِ ، وَكَانَ أَقْسَمَ أَنْ لَا يَدْخُلَ عَلَيْهِنَّ شَهْرًا مِنْ شِدَّةِ مَوْجِدَتِهِ عَلَيْهِنَّ ، حَتَّى عَاتَبَهُ اللَّهُ عَزَّ وَجَلَّ .
Mu’ammar narrated from Zuhri, who narrated from ‘Ubaydullah bin ‘Abdullah bin Abi Thawr, who narrated from Ibn ‘Abbas (may Allah be pleased with them), who said: I was very eager to ask ‘Umar (may Allah be pleased with him) about those two wives of the Prophet (peace and blessings be upon him) regarding whom Allah, the Exalted, said: “If you two turn in repentance to Allah, then indeed your hearts have inclined (to the truth)” until ‘Umar (may Allah be pleased with him) performed Hajj and I also performed Hajj with him. (On the way back) we were in a part of the road when ‘Umar (may Allah be pleased with him) turned aside (for his need) and I also turned aside with a water vessel. He went into the desert, then came to me, so I poured water on his hands and he performed ablution. I said: O Commander of the Faithful! Who were those two wives among the wives of the Prophet (peace and blessings be upon him) about whom Allah, the Exalted, said: “If you two turn in repentance to Allah, then indeed your hearts have inclined (to the truth)?” ‘Umar (may Allah be pleased with him) said: Ibn ‘Abbas! I am amazed at you! ... Zuhri said: By Allah! The question he (Ibn ‘Abbas) asked him displeased him, and he did not conceal (the answer). He said: They were Hafsah and ‘A’ishah (may Allah be pleased with them). Then ‘Umar (may Allah be pleased with him) began to narrate and said: We, the people of Quraysh, were a people who used to dominate our women. When we came to Madinah, we found a people whose women dominated them, so our women began to learn from their women (and started replying to men). ‘Umar (may Allah be pleased with him) said: My house was in the upper area in the neighborhood of Banu Umayyah bin Zayd. One day I became angry with my wife, and she replied to me. I found her reply very unpleasant, so she said: Do you find it unpleasant that I reply to you? By Allah! The wives of the Prophet (peace and blessings be upon him) also reply to him, and one of them even keeps away from him for the whole day until night (remaining upset). I went to Hafsah (may Allah be pleased with her) and said: Do you reply to the Messenger of Allah (peace and blessings be upon him)? She said: Yes. I (then) asked: Does any of you keep away from him for the whole day until night? She said: Yes! I said: Whoever among you does that has failed and incurred loss. Does any of you feel secure that, due to the anger of the Messenger of Allah (peace and blessings be upon him), Allah will not become angry with her and she will be ruined? (In the future) do not reply to the Messenger of Allah (peace and blessings be upon him) and do not ask him for anything; whatever you need, ask me. Do not let it deceive you that your neighbor (co-wife) is more beautiful than you and more beloved to the Messenger of Allah (peace and blessings be upon him). He meant ‘A’ishah (may Allah be pleased with her). ‘Umar (may Allah be pleased with him) said: ... I had a neighbor from among the Ansar ... We used to take turns going down (from the upper area) to the Messenger of Allah (peace and blessings be upon him). One day he would go down and one day I would go down. He would bring me news of revelation and so on, and I would bring him similar news on my day. (In those days) we were talking among ourselves that the Ghassanids were preparing their horses to fight us. My companion went down (from ‘Awali to the Messenger of Allah, peace and blessings be upon him), then came to me at nightfall, knocked on my door, and called me. I came out and he said: A great event has occurred. I asked: What happened? Have the Ghassanids come? He said: No, but it is even greater and more serious than that. The Prophet (peace and blessings be upon him) has divorced his wives. I said: Hafsah has failed and incurred loss. I already thought this was going to happen. (The next day) when I had performed the morning prayer, I put on my clothes, came to Madinah, and went to Hafsah. She was crying. I asked: Did the Messenger of Allah (peace and blessings be upon him) divorce all of you? She said: I do not know, but he is secluded in that upper room. I went to his black slave and said: Ask permission for ‘Umar. He went in, then came out to me and said: I mentioned you to the Prophet (peace and blessings be upon him), but he remained silent. I went away until I sat by the pulpit, and there were many people sitting there, some of them weeping. I sat for a while, then the state that had overcome me overwhelmed me again. I went to the slave and said: Ask permission for ‘Umar. He entered, then came out to me and said: I mentioned you to the Prophet (peace and blessings be upon him), but he remained silent. I turned away, and suddenly the slave called me and said: Enter, for the Prophet (peace and blessings be upon him) has given you permission. I entered, greeted the Messenger of Allah (peace and blessings be upon him), and saw that he was reclining on a mat made of palm fibers, which had left marks on his side. I said: O Messenger of Allah, have you divorced your wives? He raised his blessed head towards me and said: “No.” I said: Allah is the Greatest. O Messenger of Allah! If you had seen us, we Quraysh were a people who used to dominate our women. When we came to Madinah, we found a people whose women dominated them, so our women began to learn from their women (and started replying to men). One day I became angry with my wife, and she replied to me. I found her reply extremely unpleasant. She said: Do you find it unpleasant that I reply to you? By Allah! The wives of the Prophet (peace and blessings be upon him) also reply to him, and one of them even keeps away from him until night (remaining upset). So I said: Whoever among them does that has failed and incurred loss. Can any of them feel secure that, by doing this, Allah will not become angry with her due to the anger of His Messenger, and she will be ruined? At this, the Messenger of Allah (peace and blessings be upon him) smiled. So I said: O Messenger of Allah! I went to Hafsah and said to her: Do not let it deceive you that your neighbor (co-wife) is more beautiful than you and more beloved to the Messenger of Allah (peace and blessings be upon him). At this, he smiled again. So I said: O Messenger of Allah! (May I sit and) talk with you? He said: “Yes.” So I sat down and looked around the house, and by Allah! I saw nothing in it except three hides. I said: O Messenger of Allah! Pray to Allah to grant abundance to your Ummah. The Persians and Romans have been given abundance, even though they do not worship Allah, the Exalted. At this, the Prophet (peace and blessings be upon him) sat up straight and said: “O son of al-Khattab! Are you in doubt? They are people whose good things have been hastened for them in this world.” I said: O Messenger of Allah! Seek forgiveness for me. And you had sworn, due to your intense anger at them (your wives), that you would not go to them for a month, until Allah, the Exalted, admonished you (for being grieved at your wives’ words and for vowing to abstain from lawful things).
• • •
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
يَنْكُتُوْنَ بِالْحِصيٰ:
They were making marks on the ground with pebbles, being thoughtful and distressed.
(2)
عَلَيْكَ بِعَيْبَتِكَ:
عَيْبَةٌ:
This refers to the container or palm in which a person keeps his best clothes and valuable items.
The intended meaning is: the thing of your real interest, i.e., admonish and advise your daughter Hafsah.
(3)
لَوْلَا اَنَا لَطَلَّقَكِ رَسُوْلُ اللهِ:
It is out of regard and consideration for me that the Messenger of Allah sallallahu alayhi wa sallam is not divorcing you,
because the Messenger of Allah sallallahu alayhi wa sallam had once divorced Hafsah,
then, for the sake of Umar radi Allahu anhu and due to her fasting and standing in prayer at night,
Allah Ta’ala commanded the Prophet sallallahu alayhi wa sallam to take her back.
(4)
مَشْرُبَةٍ:
A drinking room,
مَشْرُبَة:
An upper room.
(5)
أُسْكُفَّةٌ:
Threshold,
doorstep.
(6)
قَرَظٌ:
Leaves of the acacia tree,
with which raw hides are dyed.
أَفِیْقٌ:
Leather that has not yet been fully dyed.
(7)
وَاِنْ تَظَاهَرَ اعَلَيْهِ:
O Aisha and Hafsah! If both of you unite and agree upon something that is distressing to the Prophet sallallahu alayhi wa sallam and reveal his secret,
you cannot harm our Prophet sallallahu alayhi wa sallam in any way.
Because Allah Ta’ala,
Jibril,
the believers, and the angels are helpers and supporters of our Prophet sallallahu alayhi wa sallam.
(8)
تَحَسَّرالْغَضَبُ عَنْ وَجْهِهِ:
The signs of anger disappeared from the blessed face of the Prophet sallallahu alayhi wa sallam.
(9)
كَشَرَ:
His teeth became visible due to a smile.
(10)
أَتَشَبَّثُ بِاْلجِذْعِ:
(I, out of fear of falling,)
was descending by holding onto the trunk.
(11)
وَمَا يَمَسُّهُ بِيَدِهِ:
And the Prophet sallallahu alayhi wa sallam, with utmost confidence and trust, without any fear or danger,
was descending without support (without touching with his hand).
Benefits and Issues:
From this hadith, it is understood that the incident of giving the choice (takhyir) to the noble wives radi Allahu anhunna occurred before the revelation of the rulings of hijab (veil),
even though at the time of the incident of takhyir, Abdullah ibn Abbas radi Allahu anhuma was present in Madinah,
and he came to Madinah with his parents after the conquest of Makkah in 8 AH, and Zaynab bint Jahsh radi Allahu anha had already been married to the Prophet sallallahu alayhi wa sallam, and the rulings of hijab had been revealed at the time of her wedding feast (walimah) in 4 or 5 AH.
Therefore, to consider the incident of takhyir as having occurred before the revelation of the rulings of hijab is merely a misconception of the narrator, which arose because Umar radi Allahu anhu
went to Aisha radi Allahu anha and asked her, even though the question and answer took place from behind the veil. Also, in this hadith, it is mentioned
that the verse:
﴿وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ﴾
"When there comes to them some matter regarding security or fear, they spread it..."
whereas it is well-known, as narrated from Ibn Abbas radi Allahu anhuma, that this verse was revealed regarding the spreading of military matters, which the hypocrites would publicize in a wrong manner to spread disheartenment among the Muslims,
so it was revealed in connection with both types of incidents: the wrongful publicizing of divorce in times of peace and the spreading of false war news in times of war, or both are included in its meaning. The noble Companions radi Allahu anhum, whenever an incident matched or was applicable to a verse, whether it occurred before or after its revelation, would say (نُزِلَت فِي كَذا) "It was revealed regarding such-and-such."
This incident is also included in its meaning.
Vocabulary of the Hadith:
(1)
يَنْكُتُوْنَ بِالْحِصيٰ:
They were making marks on the ground with pebbles, being thoughtful and distressed.
(2)
عَلَيْكَ بِعَيْبَتِكَ:
عَيْبَةٌ:
This refers to the container or palm in which a person keeps his best clothes and valuable items.
The intended meaning is: the thing of your real interest, i.e., admonish and advise your daughter Hafsah.
(3)
لَوْلَا اَنَا لَطَلَّقَكِ رَسُوْلُ اللهِ:
It is out of regard and consideration for me that the Messenger of Allah sallallahu alayhi wa sallam is not divorcing you,
because the Messenger of Allah sallallahu alayhi wa sallam had once divorced Hafsah,
then, for the sake of Umar radi Allahu anhu and due to her fasting and standing in prayer at night,
Allah Ta’ala commanded the Prophet sallallahu alayhi wa sallam to take her back.
(4)
مَشْرُبَةٍ:
A drinking room,
مَشْرُبَة:
An upper room.
(5)
أُسْكُفَّةٌ:
Threshold,
doorstep.
(6)
قَرَظٌ:
Leaves of the acacia tree,
with which raw hides are dyed.
أَفِیْقٌ:
Leather that has not yet been fully dyed.
(7)
وَاِنْ تَظَاهَرَ اعَلَيْهِ:
O Aisha and Hafsah! If both of you unite and agree upon something that is distressing to the Prophet sallallahu alayhi wa sallam and reveal his secret,
you cannot harm our Prophet sallallahu alayhi wa sallam in any way.
Because Allah Ta’ala,
Jibril,
the believers, and the angels are helpers and supporters of our Prophet sallallahu alayhi wa sallam.
(8)
تَحَسَّرالْغَضَبُ عَنْ وَجْهِهِ:
The signs of anger disappeared from the blessed face of the Prophet sallallahu alayhi wa sallam.
(9)
كَشَرَ:
His teeth became visible due to a smile.
(10)
أَتَشَبَّثُ بِاْلجِذْعِ:
(I, out of fear of falling,)
was descending by holding onto the trunk.
(11)
وَمَا يَمَسُّهُ بِيَدِهِ:
And the Prophet sallallahu alayhi wa sallam, with utmost confidence and trust, without any fear or danger,
was descending without support (without touching with his hand).
Benefits and Issues:
From this hadith, it is understood that the incident of giving the choice (takhyir) to the noble wives radi Allahu anhunna occurred before the revelation of the rulings of hijab (veil),
even though at the time of the incident of takhyir, Abdullah ibn Abbas radi Allahu anhuma was present in Madinah,
and he came to Madinah with his parents after the conquest of Makkah in 8 AH, and Zaynab bint Jahsh radi Allahu anha had already been married to the Prophet sallallahu alayhi wa sallam, and the rulings of hijab had been revealed at the time of her wedding feast (walimah) in 4 or 5 AH.
Therefore, to consider the incident of takhyir as having occurred before the revelation of the rulings of hijab is merely a misconception of the narrator, which arose because Umar radi Allahu anhu
went to Aisha radi Allahu anha and asked her, even though the question and answer took place from behind the veil. Also, in this hadith, it is mentioned
that the verse:
﴿وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ﴾
"When there comes to them some matter regarding security or fear, they spread it..."
whereas it is well-known, as narrated from Ibn Abbas radi Allahu anhuma, that this verse was revealed regarding the spreading of military matters, which the hypocrites would publicize in a wrong manner to spread disheartenment among the Muslims,
so it was revealed in connection with both types of incidents: the wrongful publicizing of divorce in times of peace and the spreading of false war news in times of war, or both are included in its meaning. The noble Companions radi Allahu anhum, whenever an incident matched or was applicable to a verse, whether it occurred before or after its revelation, would say (نُزِلَت فِي كَذا) "It was revealed regarding such-and-such."
This incident is also included in its meaning.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3691
Maulana Dawood Raz
Hadith Commentary:
In terminology, this is called "ila’"—that is, to swear an oath to abstain from one’s wife for a specified period. After the completion of the period, it becomes permissible to resume relations.
In terminology, this is called "ila’"—that is, to swear an oath to abstain from one’s wife for a specified period. After the completion of the period, it becomes permissible to resume relations.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5203
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The husband has been permitted to take three steps to prevent disobedience and defiance from women:
• Admonition and advice
• Separation from them in beds
• Light physical discipline
There are two possible forms of adopting separation from them:
• Severing relations with them while remaining in the house.
• Secluding oneself in a place other than the house.
(2)
Imam Bukhari rahimahullah has established from the practice of the Messenger of Allah sallallahu alayhi wa sallam that seclusion can also take place in a place other than the house.
Hafiz Ibn Hajar rahimahullah has written that, depending on the situation and the temperament of the woman, any place can be chosen for seclusion.
Sometimes, separation within the house proves effective, while on some occasions, adopting seclusion in a place other than the house proves beneficial.
And Allah knows best. (Fath al-Bari: 9/374)
(1)
The husband has been permitted to take three steps to prevent disobedience and defiance from women:
• Admonition and advice
• Separation from them in beds
• Light physical discipline
There are two possible forms of adopting separation from them:
• Severing relations with them while remaining in the house.
• Secluding oneself in a place other than the house.
(2)
Imam Bukhari rahimahullah has established from the practice of the Messenger of Allah sallallahu alayhi wa sallam that seclusion can also take place in a place other than the house.
Hafiz Ibn Hajar rahimahullah has written that, depending on the situation and the temperament of the woman, any place can be chosen for seclusion.
Sometimes, separation within the house proves effective, while on some occasions, adopting seclusion in a place other than the house proves beneficial.
And Allah knows best. (Fath al-Bari: 9/374)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5203
Maulana Dawood Raz
Hadith Commentary:
When Umar radi Allahu anhu heard the news that the Prophet sallallahu alayhi wa sallam had divorced his wives, he came to investigate and, relying on the permission of the doorkeeper named Rabah, sought entry for a day. From this, it is established that a solitary report (khabar wahid) is authoritative as evidence.
When Umar radi Allahu anhu heard the news that the Prophet sallallahu alayhi wa sallam had divorced his wives, he came to investigate and, relying on the permission of the doorkeeper named Rabah, sought entry for a day. From this, it is established that a solitary report (khabar wahid) is authoritative as evidence.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7263
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
When Umar radi Allahu anhu heard the news that the Messenger of Allah sallallahu alayhi wa sallam had divorced his wives, he became very concerned. In order to verify this matter, he came to the service of the Messenger of Allah sallallahu alayhi wa sallam, where a doorkeeper was stationed at the stairs. He said to him: Seek permission for me to enter upon the Messenger of Allah sallallahu alayhi wa sallam. Thus, the doorkeeper was alone, and Umar radi Allahu anhu relied upon his seeking permission and considered his information to be trustworthy. From this, Imam Bukhari rahimahullah has established the authority (hujjiyyah) of a solitary report (khabar wahid). In any case, a solitary report is authoritative, whether it pertains to matters of faith (iman) or to actions; making a distinction of this kind is self-invented and artificial. And Allah knows best.
When Umar radi Allahu anhu heard the news that the Messenger of Allah sallallahu alayhi wa sallam had divorced his wives, he became very concerned. In order to verify this matter, he came to the service of the Messenger of Allah sallallahu alayhi wa sallam, where a doorkeeper was stationed at the stairs. He said to him: Seek permission for me to enter upon the Messenger of Allah sallallahu alayhi wa sallam. Thus, the doorkeeper was alone, and Umar radi Allahu anhu relied upon his seeking permission and considered his information to be trustworthy. From this, Imam Bukhari rahimahullah has established the authority (hujjiyyah) of a solitary report (khabar wahid). In any case, a solitary report is authoritative, whether it pertains to matters of faith (iman) or to actions; making a distinction of this kind is self-invented and artificial. And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7263
Maulana Dawood Raz
Explanation:
The name of this Ansari was ‘Itban bin Malik. From this narration, it is established that it is permissible to rely upon a solitary report (khabar wahid). Umar radi Allahu anhu, startled, asked because at that time there were widespread rumors of an attack on Madinah by the king of Ghassan. Umar radi Allahu anhu thought that perhaps the king of Ghassan had arrived. That is why he hurriedly went outside, and then, upon hearing the Ansari’s news, Umar radi Allahu anhu was surprised as to why he had said such a baseless thing. Thus, the exclamation of takbir spontaneously came to his lips. The system of taking turns was established because Umar radi Allahu anhu was a merchant by profession, and his Ansari brother was also engaged in business. Therefore, so that their work could continue and they would not be deprived of the Prophetic knowledge. It is understood from this that making arrangements for earning a livelihood is also necessary. The remaining explanation of this hadith will come in the Book of Marriage (Kitab al-Nikah).
The name of this Ansari was ‘Itban bin Malik. From this narration, it is established that it is permissible to rely upon a solitary report (khabar wahid). Umar radi Allahu anhu, startled, asked because at that time there were widespread rumors of an attack on Madinah by the king of Ghassan. Umar radi Allahu anhu thought that perhaps the king of Ghassan had arrived. That is why he hurriedly went outside, and then, upon hearing the Ansari’s news, Umar radi Allahu anhu was surprised as to why he had said such a baseless thing. Thus, the exclamation of takbir spontaneously came to his lips. The system of taking turns was established because Umar radi Allahu anhu was a merchant by profession, and his Ansari brother was also engaged in business. Therefore, so that their work could continue and they would not be deprived of the Prophetic knowledge. It is understood from this that making arrangements for earning a livelihood is also necessary. The remaining explanation of this hadith will come in the Book of Marriage (Kitab al-Nikah).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 89
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The intention of Imam Bukhari rahimahullah is that it is necessary for a person to acquire knowledge for both religious and worldly needs, but sometimes it happens that a person becomes so entangled in his engagements that he does not find time to seek knowledge.
In such circumstances, it is necessary that a few companions form a committee and distribute the tasks among themselves: one day, one person should attend the service of a religious scholar and learn religious matters, then convey them to his other companions.
The next day, another should attend, while the first attends to his business engagements.
In this way, these people can easily acquire religious knowledge.
This method is mentioned in the aforementioned hadith.
Nowadays, excellent books comprising religious sciences are available in the market, and among those providing these books, the global institution Darussalam is at the forefront.
In addition, preachers and admonishers go from village to village, hamlet to hamlet, teaching the people of the countryside; therefore, in this era, no excuse for ignorance should remain.
➋
From this hadith, the authority of a solitary report (khabar wahid) and the practice upon the mursal reports of the Companions (radi Allahu anhum ajma'in) is established. Also, it is guidance for the student that he should keep an eye on his financial circumstances and should not allow any negligence to come to him in acquiring the religious knowledge of the day he could not attend the gathering of knowledge.
(Fath al-Bari 1/245)
➌
The women of Makkah used to be overawed by their husbands, whereas in Madinah, the opposite was the case: women had the upper hand.
One day, Umar radi Allahu ta'ala anhu was sitting in a worried state, and his wife asked the reason.
Umar radi Allahu ta'ala anhu said:
"I am worried because you interfere in every matter."
His wife replied:
"You are getting upset for no reason. What is my fault in this? Even the noble wives (azwaj mutahharat radi Allahu anhunna ajma'in) interfere in the affairs of the Messenger of Allah sallallahu alayhi wa sallam."
This caused him distress, so he immediately prepared himself and went to advise Hafsa radi Allahu ta'ala anha.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4913)
From this, it is understood that one should continue to advise one's daughters to obey and be dutiful to their husbands.
Other details will be mentioned in the Book of Marriage (Kitab al-Nikah).
➊
The intention of Imam Bukhari rahimahullah is that it is necessary for a person to acquire knowledge for both religious and worldly needs, but sometimes it happens that a person becomes so entangled in his engagements that he does not find time to seek knowledge.
In such circumstances, it is necessary that a few companions form a committee and distribute the tasks among themselves: one day, one person should attend the service of a religious scholar and learn religious matters, then convey them to his other companions.
The next day, another should attend, while the first attends to his business engagements.
In this way, these people can easily acquire religious knowledge.
This method is mentioned in the aforementioned hadith.
Nowadays, excellent books comprising religious sciences are available in the market, and among those providing these books, the global institution Darussalam is at the forefront.
In addition, preachers and admonishers go from village to village, hamlet to hamlet, teaching the people of the countryside; therefore, in this era, no excuse for ignorance should remain.
➋
From this hadith, the authority of a solitary report (khabar wahid) and the practice upon the mursal reports of the Companions (radi Allahu anhum ajma'in) is established. Also, it is guidance for the student that he should keep an eye on his financial circumstances and should not allow any negligence to come to him in acquiring the religious knowledge of the day he could not attend the gathering of knowledge.
(Fath al-Bari 1/245)
➌
The women of Makkah used to be overawed by their husbands, whereas in Madinah, the opposite was the case: women had the upper hand.
One day, Umar radi Allahu ta'ala anhu was sitting in a worried state, and his wife asked the reason.
Umar radi Allahu ta'ala anhu said:
"I am worried because you interfere in every matter."
His wife replied:
"You are getting upset for no reason. What is my fault in this? Even the noble wives (azwaj mutahharat radi Allahu anhunna ajma'in) interfere in the affairs of the Messenger of Allah sallallahu alayhi wa sallam."
This caused him distress, so he immediately prepared himself and went to advise Hafsa radi Allahu ta'ala anha.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4913)
From this, it is understood that one should continue to advise one's daughters to obey and be dutiful to their husbands.
Other details will be mentioned in the Book of Marriage (Kitab al-Nikah).
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 89
Shaykh Umar Farooq Saeedi
Benefits and Issues:
This is a part of a lengthy hadith.
When Umar (radi Allahu anhu) sought permission the first and second time, it was not granted; then when he sought it again, it was granted.
During this interval, he kept repeatedly saying "as-salamu alaykum."
This is a part of a lengthy hadith.
When Umar (radi Allahu anhu) sought permission the first and second time, it was not granted; then when he sought it again, it was granted.
During this interval, he kept repeatedly saying "as-salamu alaykum."
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 5201
Hafiz Muhammad Ameen
(1) The full details of the incident of displeasure will, inshaAllah, be discussed at their appropriate place, but it is sufficient to know that the Prophet (sallallahu alayhi wa sallam) entrusted a secret to Hafsah (radi Allahu anha) and emphasized that this secret should not reach anyone. However, due to her natural weakness, she was unable to keep the secret and ended up telling Aishah (radi Allahu anha), and eventually this matter reached all the noble wives (radi Allahu anhunna), which caused the Prophet (sallallahu alayhi wa sallam) distress. There were one or two other incidents as well, and due to all these reasons, his displeasure became severe.
(2) When it is sensed that a person is about to break an oath, he can be reminded of it.
(2) When it is sensed that a person is about to break an oath, he can be reminded of it.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2134
Hafiz Muhammad Ameen
(1) "Ila" refers to taking an oath. Here, it means: taking an oath not to have conjugal relations with one's wife. If ever a husband becomes upset with his wife and takes such an oath, he may abide by it, but only for up to four months. More than this is not permitted. If someone takes an oath for a period longer than four months, then after four months have passed, he must either break the oath and have conjugal relations (intercourse), and offer expiation (kaffarah) for the oath, or he must divorce her. If he refuses to do either, then the authority of the time (such as a judge, qadi, etc.) will, under his jurisdiction, enforce divorce upon the woman, and she will be separated from her husband. The Messenger of Allah (sallallahu alayhi wa sallam) took an oath for only one month, and he fulfilled the oath.
(2) "Were weeping"—they thought that perhaps by taking such an oath, divorce had occurred. Or it is possible that they were weeping due to his displeasure and separation.
(3) "No one replied"—meaning, permission to enter was not granted. Perhaps the greeting (salam) was answered quietly.
(4) "Twenty-nine days"—because a month can be of twenty-nine days or thirty. The Shari‘ah has considered twenty-nine days as a complete month; therefore, if an oath is for one month, it will be fulfilled after twenty-nine days, regardless of the matter.
(5) The noble Companions (radi Allahu anhum) were extremely considerate of the Prophet (sallallahu alayhi wa sallam) and would compete with one another to offer every kind of support in every minor or major difficulty. Radi Allahu anhum wa radu ‘anhu.
(6) Out of necessity, it is permissible to construct a building with more than one story, but its design should be such that it does not overlook the neighbors’ homes, so that they do not face any inconvenience.
(7) If there is doubt regarding someone who has taken an oath that he may have forgotten it, he should be reminded of it, as will be mentioned in the following hadith.
(2) "Were weeping"—they thought that perhaps by taking such an oath, divorce had occurred. Or it is possible that they were weeping due to his displeasure and separation.
(3) "No one replied"—meaning, permission to enter was not granted. Perhaps the greeting (salam) was answered quietly.
(4) "Twenty-nine days"—because a month can be of twenty-nine days or thirty. The Shari‘ah has considered twenty-nine days as a complete month; therefore, if an oath is for one month, it will be fulfilled after twenty-nine days, regardless of the matter.
(5) The noble Companions (radi Allahu anhum) were extremely considerate of the Prophet (sallallahu alayhi wa sallam) and would compete with one another to offer every kind of support in every minor or major difficulty. Radi Allahu anhum wa radu ‘anhu.
(6) Out of necessity, it is permissible to construct a building with more than one story, but its design should be such that it does not overlook the neighbors’ homes, so that they do not face any inconvenience.
(7) If there is doubt regarding someone who has taken an oath that he may have forgotten it, he should be reminded of it, as will be mentioned in the following hadith.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3485
