Nasai

(1) From the aforementioned meaning of these hadiths and the incident described therein, it is understood that intellect, wisdom, and insight are absolutely bestowed (wahbi) qualities; Allah, the Exalted, grants them to whomever He wills. There is absolutely no connection between these and age (whether young or old), wealth or poverty, or authority and power, etc.

(2) This issue is also understood: that in order to ascertain the correct and true matter and to reach the depth of an issue, it is permissible to employ a stratagem (hila), provided that the purpose of this stratagem is to establish the truth or to invalidate falsehood. To use a stratagem to declare falsehood and the unlawful as correct and lawful is, according to the Shari‘ah, blameworthy and forbidden (haram).

(3) If both parties wish to have their right decided again by someone else, they may do so with pleasure, whether the second judge (qadi) is equal to or of a lesser rank than the first, as is clear from the above hadith—especially since, after the decision of the second, turning to someone else is a sign of dishonesty.

(4) “The child belongs to her”—since the purpose of this statement was only to save the life of the child and not an actual admission, therefore Sulayman alayhis salam did not act upon her confessional statement, but rather gave the child to her because he had come to know the truth, and in fact, it had become clear to everyone.

Hadith Commentary:
In the tribe of Abu Hurairah radi Allahu anhu, the word "sikkeen" was not used for a knife.
The judgment of Prophet Sulayman alayhis salam was in accordance with the demands of human nature.
In reality, the child belonged to the younger woman, which is why her blood surged (i.e., she was emotionally moved).

Hadith Commentary:
(1)
Prophet Sulayman (alayhis salam) did not hand over the child to the woman merely on the basis of her claim, but rather, after observing signs and indications, he gave the child to the younger woman. He deduced from the compassion of the younger woman that she was the mother, so Prophet Sulayman (alayhis salam) said to the older woman: If he were your son, you would not have agreed to have him cut in two.

(2)
From this hadith, the ruling is established that if a woman whose husband has passed away claims a child of unknown lineage as her son, and no other person rejects this claim, then her statement and claim will be accepted, and upon the death of either one, the other will be their heir. Furthermore, the maternal brothers of this child will also be his heirs. If her husband is alive and the woman, in his presence, claims that a certain child is his son, but the husband denies it, then the woman's claim will not be accepted. However, if she presents two witnesses for her claim, then her statement will be accepted. And Allah knows best. (Fath al-Bari: 12/68)

A knife is called "madiyyah" because it brings an end to the lifespan of an animal, and it is called "sikkeen" because it brings stillness to the movement of the animal.

Hadith Commentary: Benefits and Issues: Various forms of the night prayer (tahajjud) are established from the Messenger of Allah sallallahu alayhi wa sallam. His general practice was that he would perform eleven rak‘ahs including witr, but at times, due to being occupied, illness, sleep, or difficulty, he made additions or reductions in this.

In his later years, due to old age, he sallallahu alayhi wa sallam also reduced the number. Therefore, from him sallallahu alayhi wa sallam, seven, nine, eleven, and thirteen rak‘ahs are established. Hafiz Ibn Qayyim rahimahullah has mentioned eight forms of the Prophet’s sallallahu alayhi wa sallam night prayer.

He sallallahu alayhi wa sallam sometimes performed only one witr at the end. According to Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, and Imam Ahmad rahimahullah, the better method is to perform a single witr at the end. And the Prophet sallallahu alayhi wa sallam also performed three witr with one salam, without sitting in between, and five as well, in which he sallallahu alayhi wa sallam sat only in the fifth rak‘ah. He also performed seven witr, in which he sallallahu alayhi wa sallam sat in the sixth rak‘ah but made salam after sitting in the seventh rak‘ah. In this way, he performed nine witr, sitting in the eighth rak‘ah and making salam in the ninth rak‘ah. All these forms are permissible.

According to the Hanafis, there is only one form of witr: that witr is three rak‘ahs and they are to be performed with two tashahhuds like Maghrib. However, in the narration of Sahih Ibn Hibban rahimahullah, which Imam Hakim rahimahullah, Imam Dhahabi rahimahullah, and Imam Bayhaqi rahimahullah have declared authentic, this form has been prohibited.

(1) "In favor of the elder woman" because the child was in her possession. There was no evidence with anyone. They made the judgment based on apparent possession. Prophet Sulayman (alayhis salam) acted with wisdom and reached the reality. The purpose of the chapter is also this: that a judge can, by his intelligence, reach the depth of the matter and make a decision according to the truth, even if there are no clear proofs or evidences. However, this is only when suspicion does not arise against the ruler or judge, and also when the second party remains silent and accepts it.

(2) "It belongs to her" because by cutting and dividing, it would not remain anyone's. In the case of giving it (the child), at least the child would be visible and the mother would continue to receive some comfort. From this, it is understood that the son was hers, for that is why she was more distressed.

(3) "Sikkeen" — In Arabic, a knife is called sikkeen, and also madiyah. In the region of Abu Hurayrah (radi Allahu anhu), it may have been called only madiyah.