Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
He was lying with me in my mantle:
You were lying with me,
in my mantle,
from this it is understood
that in the presence of close relatives, a husband and wife may lie together
in their clothes, under one mantle, in one place,
provided that this is not considered inappropriate in that society.
Among the Arabs, especially in that era, this way of life was not considered inappropriate,
whereas nowadays in Eastern societies, it is considered inappropriate.

(2)
She asks you, or demands from you, justice regarding the daughter of Abu Quhafah:
She demands justice and equality regarding the daughter of Abu Quhafah,
Sayyidah Aisha radi Allahu anha is attributed to her grandfather,
The noble wives (azwaj mutahharat) held the view that even in heartfelt love and affection, there should be uniformity and equality,
so that the Companions would include all of them when giving gifts,
and would not give preference to Aisha due to greater love for her,
or that you would instruct them, as is explicitly mentioned in another narration, that they should not wait for Sayyidah Aisha’s turn to give gifts,
although, both matters are not possible naturally or legally (shar’an).
Naturally and by human disposition, a person’s love and affection for all cannot be equal,
therefore, the Shariah does not command a person to be equal and just in heartfelt love,
Allah’s statement is:
(وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ) (an-Nisa: 129)
“And you will never be able to be just between women (in love), even if you should strive (to do so),”
therefore, only this much is required from you:
(فَلَا تَمِيلُوا كُلَّ الْمَيْلِ) (an-Nisa: 129)
“Do not incline completely (to one).”
Thus, it is not morally commendable for a person to go around instructing people regarding receiving gifts, so that it may be thought
that he is desirous of receiving gifts,
therefore, the Messenger of Allah sallallahu alayhi wa sallam, due to his noble character,
wanted to leave the Companions to their own will and choice,
and did not want to restrict or bind their choice,
also, the demand for justice by the noble wives was not, Allah forbid, in opposition to oppression or injustice, as if they thought
that you were oppressing them,
rather, according to their own understanding, they desired equality in heartfelt love and the arrival of gifts,
which is not a requirement or part of justice and fairness.

(3)
كانت تساميني:
She was equal to me in status and rank.

(4)
اشد ابتذالا لنفسها:
She would keep herself very busy with work,
even if it meant enduring hardship and difficulty,
Surah: fervor,
excitement,
limit:
intensity, heat,
meaning she would become angry very quickly,
there was bitterness and intensity in her temperament.

(5)
تسرع منها الفيئة:
That is, just as she would become angry quickly,
in the same way, her anger would subside quickly and balance and moderation would be restored soon after.

(6)
وقعت بي:
She lashed out at me,
she targeted me with taunts and reproach.

(7)
استطالت علي:
She spoke harshly to me.

(8)
لم أنشبها:
I did not let her settle,
she could not stand against me.

(9)
حتي انحيت عليها:
When I turned towards her,
I targeted her,
in the next narration it is mentioned.

(10)
اثخنتها:
I wounded her thoroughly,
inflicted many wounds,
meaning I prevailed over her,
she was defeated.

Benefits and Issues:
This hadith proves that there was natural and inherent rivalry among the noble wives (azwaj mutahharat),
but it did not exceed the limits of moderation,
therefore, they would openly acknowledge each other’s virtues,
Sayyidah Aisha radi Allahu anha openly expressed the virtues of Sayyidah Zaynab and did not exaggerate her natural sharpness and intensity,
rather, she clarified that this intensity was also temporary, which would subside quickly,
from this it is understood that a person’s gaze should not be fixed only on the faults and shortcomings of others,
rather, one should also pay attention to their virtues and skills and acknowledge and express them as well.