Toggle above to switch between keyword search and direct hadith lookup
سنن ترمذي
Tirmidhi
كتاب السير عن رسول الله صلى الله عليه وسلمThe Book on Military Expeditions
باب مَا جَاءَ فِي أَمَانِ الْعَبْدِ وَالْمَرْأَةِChapter: Granting Security to Slaves and Women
Hadith 1579
اُردوEn
حَدَّثَنَا أَبُو الْوَلِيدِ الدِّمَشْقِيُّ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، أَخْبَرَنِي ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي مُرَّةَ مَوْلَى عَقِيلِ بْنِ أَبِي طَالِبٍ ، عَنْ أُمِّ هَانِئٍ، أَنَّهَا قَالَتْ : أَجَرْتُ رَجُلَيْنِ مِنْ أَحْمَائِي ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " قَدْ أَمَّنَّا مَنْ أَمَّنْتِ " ، قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ، وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ أَجَازُوا أَمَانَ الْمَرْأَةِ ، وَهُوَ قَوْلُ أَحْمَدَ ، وَإِسْحَاق : أَجَازَ أَمَانَ الْمَرْأَةِ وَالْعَبْدِ ، وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ ، وَأَبُو مُرَّةَ مَوْلَى عَقِيلِ بْنِ أَبِي طَالِبٍ وَيُقَالُ لَهُ أَيْضًا : مَوْلَى أُمِّ هَانِئٍ أَيْضًا وَاسْمُهُ يَزِيدُ ، وَقَدْ رُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ : أَنَّهُ أَجَازَ أَمَانَ الْعَبْدِ ، رُوِيَ ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ، وَعَبْدِ اللَّهِ بْنِ عَمْرٍو ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " ذِمَّةُ الْمُسْلِمِينَ وَاحِدَةٌ يَسْعَى بِهَا أَدْنَاهُمْ " ، قَالَ أَبُو عِيسَى : وَمَعْنَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ : أَنَّ مَنْ أَعْطَى الْأَمَانَ مِنَ الْمُسْلِمِينَ ، فَهُوَ جَائِزٌ عَلَى كُلِّهِمْ .
It is narrated from Umm Hani that she said: "I gave protection to two relatives of my husband, so the Messenger of Allah (ﷺ) said: 'We have also given protection to those whom you have given protection to.'"
© Imam Tirmidhi says:
1- This hadith is Hasan Sahih.
2- (This hadith) is narrated through several chains.
3- The people of knowledge act upon this; they have declared it permissible for a woman to grant protection. This is also the opinion of Ahmad and Ishaq bin Rahwayh; they have declared it permissible for a woman and a slave to grant protection.
4- The narrator Abu Murrah, the freed slave of Aqil bin Abi Talib, is also called the freed slave of Umm Hani; his name is Yazid.
5- It is narrated from Umar bin Khattab (may Allah be pleased with him) that he declared it permissible for a slave to grant protection.
6- It is narrated from the Prophet (ﷺ) through Ali bin Abi Talib and Abdullah bin Amr that he said: "The protection granted by all Muslims is equal, even the lowest among them can grant it." 2
7- According to the people of knowledge, its meaning is that if any Muslim grants protection, it is valid and every Muslim is bound by it.
© Imam Tirmidhi says:
1- This hadith is Hasan Sahih.
2- (This hadith) is narrated through several chains.
3- The people of knowledge act upon this; they have declared it permissible for a woman to grant protection. This is also the opinion of Ahmad and Ishaq bin Rahwayh; they have declared it permissible for a woman and a slave to grant protection.
4- The narrator Abu Murrah, the freed slave of Aqil bin Abi Talib, is also called the freed slave of Umm Hani; his name is Yazid.
5- It is narrated from Umar bin Khattab (may Allah be pleased with him) that he declared it permissible for a slave to grant protection.
6- It is narrated from the Prophet (ﷺ) through Ali bin Abi Talib and Abdullah bin Amr that he said: "The protection granted by all Muslims is equal, even the lowest among them can grant it." 2
7- According to the people of knowledge, its meaning is that if any Muslim grants protection, it is valid and every Muslim is bound by it.
حَدَّثَنَا يَحْيَى بْنُ أَكْثَمَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ كَثِيرِ بْنِ زَيْدٍ، عَنْ الْوَلِيدِ بْنِ رَبَاحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ الْمَرْأَةَ لَتَأْخُذُ لِلْقَوْمِ " ، يَعْنِي : تُجِيرُ عَلَى الْمُسْلِمِينَ ، وَفِي الْبَاب ، عَنْ أُمِّ هَانِئٍ ، وَهَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ، وَسَأَلْتُ مُحَمَّدًا ، فَقَالَ : هَذَا حَدِيثٌ صَحِيحٌ ، وَكَثِيرُ بْنُ زَيْدٍ قَدْ سَمِعَ مِنْ الْوَلِيدِ بْنِ رَبَاحٍ ، وَالْوَلِيدُ بْنُ رَبَاحٍ سَمِعَ مِنْ أَبِي هُرَيْرَةَ ، وَهُوَ مُقَارِبُ الْحَدِيثِ .
Narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: "A Muslim woman can grant protection to someone." 1. Imam Tirmidhi says:
1- This hadith is Hasan Gharib,
2- I asked Muhammad bin Ismail Bukhari, and he said: This hadith is Sahih,
3- Kathir bin Zaid heard from Walid bin Rabah, and Walid bin Rabah heard from Abu Hurairah (may Allah be pleased with him), and they are of acceptable narration,
4- There is also a narration in this chapter from Umm Hani (may Allah be pleased with her).
1- This hadith is Hasan Gharib,
2- I asked Muhammad bin Ismail Bukhari, and he said: This hadith is Sahih,
3- Kathir bin Zaid heard from Walid bin Rabah, and Walid bin Rabah heard from Abu Hurairah (may Allah be pleased with him), and they are of acceptable narration,
4- There is also a narration in this chapter from Umm Hani (may Allah be pleased with her).
Related hadith on this topic
Brief Explanation
1؎ : In some narrations, it is stated that even the lowest-ranking Muslim can grant protection to someone. From this hadith and the statement of the Prophet (sallallahu alayhi wa sallam) regarding Umm Hani: «قد أجرنا من أجرت يا أم هاني», it is understood that even a Muslim woman can grant protection to someone, and it is not permissible for any Muslim to break the protection she has granted.
2؎ : That is, if any low-ranking person among the Muslims grants protection to someone, the protection granted by him will be accepted on behalf of all Muslims; no one can break that protection.
2؎ : That is, if any low-ranking person among the Muslims grants protection to someone, the protection granted by him will be accepted on behalf of all Muslims; no one can break that protection.
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
In some narrations, it is mentioned that even the most ordinary Muslim can grant protection (aman) to someone.
From this hadith and the statement of the Prophet (sallallahu alayhi wa sallam) regarding Umm Hani:
"Indeed, we have granted protection to whomever you have granted protection, O Umm Hani,"
it is understood that even a Muslim woman can grant protection to someone,
and it is not permissible for any Muslim to break the protection she has granted.
1:
In some narrations, it is mentioned that even the most ordinary Muslim can grant protection (aman) to someone.
From this hadith and the statement of the Prophet (sallallahu alayhi wa sallam) regarding Umm Hani:
"Indeed, we have granted protection to whomever you have granted protection, O Umm Hani,"
it is understood that even a Muslim woman can grant protection to someone,
and it is not permissible for any Muslim to break the protection she has granted.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1579
Maulana Dawood Raz
Hadith Commentary:
Hubairah was the husband of Umm Hani, and Ja'dah was their son.
It is not clear why Ali (radi Allahu anhu) would strike his nephew; some have said that by "so-and-so son of Hubairah," what is meant is Harith ibn Hisham al-Mahroomi.
In summary, what is derived from the hadith is that it is permissible for a woman to grant protection (aman).
This is also the opinion of the four Imams (a’immah arba‘ah).
Some have said that the Imam (leader) has the choice:
If he wishes, he may approve this protection, and if he wishes, he may not approve it.
Hubairah was the husband of Umm Hani, and Ja'dah was their son.
It is not clear why Ali (radi Allahu anhu) would strike his nephew; some have said that by "so-and-so son of Hubairah," what is meant is Harith ibn Hisham al-Mahroomi.
In summary, what is derived from the hadith is that it is permissible for a woman to grant protection (aman).
This is also the opinion of the four Imams (a’immah arba‘ah).
Some have said that the Imam (leader) has the choice:
If he wishes, he may approve this protection, and if he wishes, he may not approve it.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3171
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Umm Hani radi Allahu anha accepted Islam at the time of the Conquest of Makkah.
At that time, she was married to Hubayrah, from whom she had children.
One of them was named Hani, due to whom her kunyah (honorific title) became Umm Hani.
➋
Ibn Mahbushun says:
A woman’s granting of protection (aman) does not have independent status; rather, it is dependent on the permission of the Imam. However, there is consensus among the majority (jumhur) that a woman’s granting of protection is permissible, valid, and holds independent status.
Imam Bukhari rahimahullah has supported the view of the majority, that the Messenger of Allah sallallahu alayhi wa sallam upheld the protection granted by Umm Hani radi Allahu anha. Likewise, Zaynab bint Rasul sallallahu alayhi wa sallam granted protection to her noble husband Abu al-As.
From this, it is understood that it is also forbidden to kill someone whom a woman has granted protection.
(‘Umdat al-Qari: 10/521)
➊
Umm Hani radi Allahu anha accepted Islam at the time of the Conquest of Makkah.
At that time, she was married to Hubayrah, from whom she had children.
One of them was named Hani, due to whom her kunyah (honorific title) became Umm Hani.
➋
Ibn Mahbushun says:
A woman’s granting of protection (aman) does not have independent status; rather, it is dependent on the permission of the Imam. However, there is consensus among the majority (jumhur) that a woman’s granting of protection is permissible, valid, and holds independent status.
Imam Bukhari rahimahullah has supported the view of the majority, that the Messenger of Allah sallallahu alayhi wa sallam upheld the protection granted by Umm Hani radi Allahu anha. Likewise, Zaynab bint Rasul sallallahu alayhi wa sallam granted protection to her noble husband Abu al-As.
From this, it is understood that it is also forbidden to kill someone whom a woman has granted protection.
(‘Umdat al-Qari: 10/521)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3171
Maulana Dawood Raz
Hadith Commentary:
The translation of the chapter is derived from the fact that Umm Hani used the phrase "za‘ama ibn ummi" (the son of my mother claimed), thus the use of the word "za‘amū" (they claimed) is permissible.
By "so-and-so" is meant either Harith ibn Hisham, or Abdullah ibn Abi Rabi‘ah, or Zuhair ibn Abi Umayyah.
From this hadith, it is understood that in an Islamic state, if a Muslim woman grants protection (dhimmah) to a non-Muslim, then legally her protection will be enforced, because in this matter a woman has the same right as a Muslim man.
This also refutes those who claim that Islam does not grant any rights to women, including those among them who make such assertions.
The translation of the chapter is derived from the fact that Umm Hani used the phrase "za‘ama ibn ummi" (the son of my mother claimed), thus the use of the word "za‘amū" (they claimed) is permissible.
By "so-and-so" is meant either Harith ibn Hisham, or Abdullah ibn Abi Rabi‘ah, or Zuhair ibn Abi Umayyah.
From this hadith, it is understood that in an Islamic state, if a Muslim woman grants protection (dhimmah) to a non-Muslim, then legally her protection will be enforced, because in this matter a woman has the same right as a Muslim man.
This also refutes those who claim that Islam does not grant any rights to women, including those among them who make such assertions.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6158
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In this hadith, the words "za‘ama ibn ummi" have been used. From this, it is understood that there is no harm in using the word "za‘amū" (they claim). If its usage were impermissible, the Messenger of Allah (sallallahu alayhi wa sallam) would have corrected it.
(2)
The word "za‘ama" is also used in the meaning of "statement" (qawl), as in the incident where a Bedouin came to the Messenger of Allah (sallallahu alayhi wa sallam) and said: "O Muhammad! Your messenger came to us and said that you claim to be the Messenger of Allah." He (sallallahu alayhi wa sallam) replied: "He has spoken the truth." (Sahih Muslim, Al-Iman, Hadith: 102(12))
The wording is as follows:
("Atana rasuluka faza‘ama lana annaka taz‘umu anna Allaha arsalak?" Qala: Sadaq)
In any case, there is no harm in the usage of the word "za‘ama."
And Allah knows best.
(1)
In this hadith, the words "za‘ama ibn ummi" have been used. From this, it is understood that there is no harm in using the word "za‘amū" (they claim). If its usage were impermissible, the Messenger of Allah (sallallahu alayhi wa sallam) would have corrected it.
(2)
The word "za‘ama" is also used in the meaning of "statement" (qawl), as in the incident where a Bedouin came to the Messenger of Allah (sallallahu alayhi wa sallam) and said: "O Muhammad! Your messenger came to us and said that you claim to be the Messenger of Allah." He (sallallahu alayhi wa sallam) replied: "He has spoken the truth." (Sahih Muslim, Al-Iman, Hadith: 102(12))
The wording is as follows:
("Atana rasuluka faza‘ama lana annaka taz‘umu anna Allaha arsalak?" Qala: Sadaq)
In any case, there is no harm in the usage of the word "za‘ama."
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6158
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
:
مِنْ جَرَّايَ:
For my sake,
or for my cause.
Benefits and Issues:
The difference in the levels of reward and recompense for good deeds depends on the motivation of the doer,
the sincerity of intention,
his circumstances, and the appropriateness of the occasion.
The greater the zeal and fervor for doing good within a person, and the higher his sincerity (ikhlas) and excellence (ihsan),
the more he demonstrates self-sacrifice and altruism, and the more suitable and deserving the occasion and recipient,
the greater the reward will be,
which can reach up to seven hundred times, or even beyond calculation.
And to the extent that these qualities are lacking, the reward will be less, decreasing until it remains at ten times.
And according to some:
These levels pertain to different types of deeds,
for example:
For bodily acts of worship, the reward is tenfold,
for charity and almsgiving, it is seven hundredfold,
and for patience, steadfastness, and self-restraint, it is beyond calculation and without limit.
Vocabulary of the Hadith:
:
مِنْ جَرَّايَ:
For my sake,
or for my cause.
Benefits and Issues:
The difference in the levels of reward and recompense for good deeds depends on the motivation of the doer,
the sincerity of intention,
his circumstances, and the appropriateness of the occasion.
The greater the zeal and fervor for doing good within a person, and the higher his sincerity (ikhlas) and excellence (ihsan),
the more he demonstrates self-sacrifice and altruism, and the more suitable and deserving the occasion and recipient,
the greater the reward will be,
which can reach up to seven hundred times, or even beyond calculation.
And to the extent that these qualities are lacking, the reward will be less, decreasing until it remains at ten times.
And according to some:
These levels pertain to different types of deeds,
for example:
For bodily acts of worship, the reward is tenfold,
for charity and almsgiving, it is seven hundredfold,
and for patience, steadfastness, and self-restraint, it is beyond calculation and without limit.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 336
