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سنن ترمذي
Tirmidhi
كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلمChapters on Tafsir
باب وَمِنْ سُورَةِ النِّسَاءِChapter: Interpretation of Some Verses from Surah An-Nisa
Hadith 3017
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا عُثْمَانُ الْبَتِّيُّ، عَنْ أَبِي الْخَلِيلِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ : " أَصَبْنَا سَبَايَا يَوْمَ أَوْطَاسٍ لَهُنَّ أَزْوَاجٌ فِي قَوْمِهِنَّ ، فَذَكَرُوا ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَنَزَلَتْ وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلا مَا مَلَكَتْ أَيْمَانُكُمْ سورة النساء آية 24 " ، قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ ، وَهَكَذَا رَوَى الثَّوْرِيُّ، عَنْ عُثْمَانَ الْبَتِّيِّ، عَنْ أَبِي الْخَلِيلِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَحْوَهُ ، وَلَيْسَ فِي هَذَا الْحَدِيثِ عَنْ أَبِي عَلْقَمَةَ ، وَلَا أَعْلَمُ أَنَّ أَحَدًا ذَكَرَ أَبَا عَلْقَمَةَ فِي هَذَا الْحَدِيثِ إِلَّا مَا ذَكَرَ هَمَّامٌ ، عَنْ قَتَادَةَ ، وَأَبُو الْخَلِيلِ اسْمُهُ صَالِحُ بْنُ أَبِي مَرْيَمَ .
´Narrated Abu Sa'eed Al-Khudri:` "We captured some women on the Day of Awtas and they had husbands among their people. That was mentioned to the Messenger of Allah (ﷺ) so Allah revealed: '...And women already married, except those whom your right hands possess... (4:24)'"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
Urdu Footnote:
➊ "Felt sinful" because she was married. Her husband was alive.
➋ "Fall into your hands" means they become your slave-girls. But a free woman cannot be purchased and made a slave-girl. Only if a non-believing woman is captured in war can she become a slave-girl. If a married woman is already a slave-girl, then buying her does not annul her previous marriage.
➌ "Intercourse and marriage"—that is, intercourse (jima‘) is for the owner, and marriage (nikah) is for the non-owner.
➍ "The waiting period passes" (iddah), and this waiting period is one menstrual cycle (hayd). If menstruation occurs, then after it ends, intercourse is permissible. If menstruation does not occur, then she is pregnant, and until childbirth, intercourse or marriage is not permissible.
➎ This hadith is evidence for the majority of scholars that just as non-Arabs can be enslaved, so too can Arab polytheists. The noble Companions (radi Allahu anhum) took the Hawazin as captives and slaves, and their women as slave-girls.
➏ Women among the disbelievers other than the People of the Book can also be made slave-girls, and intercourse with them is permissible.
➊ "Felt sinful" because she was married. Her husband was alive.
➋ "Fall into your hands" means they become your slave-girls. But a free woman cannot be purchased and made a slave-girl. Only if a non-believing woman is captured in war can she become a slave-girl. If a married woman is already a slave-girl, then buying her does not annul her previous marriage.
➌ "Intercourse and marriage"—that is, intercourse (jima‘) is for the owner, and marriage (nikah) is for the non-owner.
➍ "The waiting period passes" (iddah), and this waiting period is one menstrual cycle (hayd). If menstruation occurs, then after it ends, intercourse is permissible. If menstruation does not occur, then she is pregnant, and until childbirth, intercourse or marriage is not permissible.
➎ This hadith is evidence for the majority of scholars that just as non-Arabs can be enslaved, so too can Arab polytheists. The noble Companions (radi Allahu anhum) took the Hawazin as captives and slaves, and their women as slave-girls.
➏ Women among the disbelievers other than the People of the Book can also be made slave-girls, and intercourse with them is permissible.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3335
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
HALAB:
This is a verbal noun and means extracting milk from the udder.
Benefits and Issues:
The Prophet sallallahu alayhi wa sallam generally forbade calling the ‘Isha prayer by the name “Atamah” so that this name would not become its predominant designation. However, he did not prohibit occasionally referring to it as “Atamah.” For this reason, on some occasions, he himself referred to ‘Isha as “Atamah,” and he also explained the reason for this naming: that the Bedouins, since they delay in milking their camels and this task extends into the darkness, therefore call it “Atamah.” He instructed not to start calling it “Atamah” along with them, lest the name “‘Isha” be abandoned or become overshadowed.
It is stated in the Noble Qur’an:
﴿وَمِن بَعْدِ صَلَاةِ الْعِشَاءِ﴾ ( an-Nur: 58)
Vocabulary of the Hadith:
HALAB:
This is a verbal noun and means extracting milk from the udder.
Benefits and Issues:
The Prophet sallallahu alayhi wa sallam generally forbade calling the ‘Isha prayer by the name “Atamah” so that this name would not become its predominant designation. However, he did not prohibit occasionally referring to it as “Atamah.” For this reason, on some occasions, he himself referred to ‘Isha as “Atamah,” and he also explained the reason for this naming: that the Bedouins, since they delay in milking their camels and this task extends into the darkness, therefore call it “Atamah.” He instructed not to start calling it “Atamah” along with them, lest the name “‘Isha” be abandoned or become overshadowed.
It is stated in the Noble Qur’an:
﴿وَمِن بَعْدِ صَلَاةِ الْعِشَاءِ﴾ ( an-Nur: 58)
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1456
Shaykh Umar Farooq Saeedi
Benefits and Issues:
After becoming a prisoner of war, separation occurs between husband and wife, whether only one of them is captured or both.
Therefore, it is permissible to derive benefit (sexual enjoyment) from the woman, and her waiting period (‘iddah) is one menstrual cycle.
After becoming a prisoner of war, separation occurs between husband and wife, whether only one of them is captured or both.
Therefore, it is permissible to derive benefit (sexual enjoyment) from the woman, and her waiting period (‘iddah) is one menstrual cycle.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2155
