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سنن ترمذي
Tirmidhi
كتاب السير عن رسول الله صلى الله عليه وسلمThe Book on Military Expeditions
باب مَا جَاءَ فِي كَرَاهِيَةِ وَطْءِ الْحَبَالَى مِنَ السَّبَايَاChapter: It is disliked to have intercourse with pregnant female prisoners.
Hadith 1564
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى النَّيْسَابُورِيُّ، حَدَّثَنَا أَبُو عَاصِمٍ النَّبِيلُ، عَنْ وَهْبٍ بْنِ خَالِدٍ، قَالَ : حَدَّثَتْنِي أُمُّ حَبِيبَةَ بِنْتُ عِرْبَاضِ بْنِ سَارِيَةَ، أَنَّ أَبَاهَا أَخْبَرَهَا ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " نَهَى أَنْ تُوطَأَ السَّبَايَا حَتَّى يَضَعْنَ مَا فِي بُطُونِهِنَّ " ، قَالَ أَبُو عِيسَى : وَفِي الْبَاب ، عَنْ رُوَيْفِعِ بْنِ ثَابِتٍ ، وَحَدِيثُ عِرْبَاضٍ حَدِيثٌ غَرِيبٌ ، وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ ، وقَالَ الْأَوْزَاعِيُّ : إِذَا اشْتَرَى الرَّجُلُ الْجَارِيَةَ مِنَ السَّبْيِ وَهِيَ حَامِلٌ ، فَقَدْ رُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ ، أَنَّهُ قَالَ : لَا تُوطَأُ حَامِلٌ حَتَّى تَضَعَ ، قَالَ الْأَوْزَاعِيُّ : وَأَمَّا الْحَرَائِرُ ، فَقَدْ مَضَتِ السُّنَّةُ فِيهِنَّ بِأَنْ أُمِرْنَ بِالْعِدَّةِ ، حَدَّثَنِي بِذَلِكَ عَلِيُّ بْنُ خَشْرَمٍ ، قَالَ : حَدَّثَنَا عِيسَى بْنُ يُونُسَ ، عَنْ الْأَوْزَاعِيِّ ، بِهَذَا الْحَدِيثِ .
It is narrated from ‘Irbad bin Sariyah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) forbade having intercourse with captive pregnant women until they give birth to the children in their wombs 1. © Imam Tirmidhi says:
1- The hadith of ‘Irbad (may Allah be pleased with him) is gharib (rare),
2- In this chapter, there is also a narration from Ruwaifi‘ bin Thabit (may Allah be pleased with him),
3- The people of knowledge act upon this, Al-Awza‘i says: When a person buys a slave woman from among the captive women and she is pregnant, there is a narration from ‘Umar bin Khattab, he said: If she is pregnant, intercourse should not take place with her until she gives birth,
4- Al-Awza‘i says: As for free women, the established Sunnah is that they are ordered to observe the waiting period (‘iddah).
1- The hadith of ‘Irbad (may Allah be pleased with him) is gharib (rare),
2- In this chapter, there is also a narration from Ruwaifi‘ bin Thabit (may Allah be pleased with him),
3- The people of knowledge act upon this, Al-Awza‘i says: When a person buys a slave woman from among the captive women and she is pregnant, there is a narration from ‘Umar bin Khattab, he said: If she is pregnant, intercourse should not take place with her until she gives birth,
4- Al-Awza‘i says: As for free women, the established Sunnah is that they are ordered to observe the waiting period (‘iddah).
Brief Explanation
1؎ : From this hadith it is understood that in war, women who are taken captive, their previous marriage is annulled merely by their captivity. If they are pregnant, then intercourse is permissible after they have delivered (after childbirth), and if they are not pregnant, then after one menstrual cycle, intercourse is permissible with them, provided that after the distribution (of captives), she has come into his share.
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
From this hadith, it is understood that women who are captured during war have their previous marriage annulled merely by virtue of their captivity. If they are pregnant, intercourse is permissible after they have given birth; and if they are not pregnant, then after one menstrual cycle, provided that she has come into his share after the division.
Note:
(In the chain of narration, "Umm Habibah" is unknown, but based on supporting evidence, this hadith is sahih li ghayrihi [authentic due to corroborating narrations].)
1:
From this hadith, it is understood that women who are captured during war have their previous marriage annulled merely by virtue of their captivity. If they are pregnant, intercourse is permissible after they have given birth; and if they are not pregnant, then after one menstrual cycle, provided that she has come into his share after the division.
Note:
(In the chain of narration, "Umm Habibah" is unknown, but based on supporting evidence, this hadith is sahih li ghayrihi [authentic due to corroborating narrations].)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1564
