Tirmidhi

Explanation:
1:
In this hadith, along with the mention of the wretched one who hamstrung the she-camel of Salih alayhis salam, two of the most important moral teachings of Islam are mentioned: 1. To treat one's spouse with good conduct, and 2. The advice not to laugh when someone passes wind loudly in a gathering. How wisely the Prophet sallallahu alayhi wa sallam has instructed both matters! It is worthy of reflection—may my father and mother be sacrificed for him.

Hadith Commentary:
Because Abu Zam‘ah was the son of Mutlib bin Asad, and Zubair was the son of ‘Awwam bin Khuwaylid bin Asad, so Abu Zam‘ah was the paternal cousin of ‘Awwam, who was the uncle of Zubair.

This narration has been connected with its chain by Ishaq bin Rahwayh.

Surah ash-Shams was revealed in Makkah. In the hadith, it is mentioned that you (sallallahu alayhi wa sallam) would recite this surah and another surah of similar length in the ‘Isha prayer.

(wa al-qamari idha talaha)
And by the moon when it follows it, meaning when the sun sets and the moon begins to shine, then by the day when it brightens.

Imam Jarir (rahimahullah) says that in all of these, the pronoun “ha” refers back to the sun (shams), because it is the subject under discussion.

In a narration of Ibn Abi Hatim, it is mentioned that when the night comes, Allah the Exalted says: “My servants have been concealed by one of My greatest creations.” Thus, the creation is in awe of the night, so it is even more necessary to be in awe of its Creator. Then, He swears by the sky.

Here, the word “ma” can be masdariyyah (i.e., by the sky and its construction), and it can also be in the meaning of “man” (who), so the meaning would be: by the sky and by the One who made it.

The late translator, Mawlana Waheed uz-Zaman (rahimahullah), has chosen this very translation.

(Wahidi)

Hadith Commentary:
In this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) forbade the unjust beating of women and also encouraged not paying attention to the sound of passing wind (flatulence).
In the era of ignorance (Jahiliyyah), people used to laugh upon hearing the sound of passing wind.
The Messenger of Allah (sallallahu alayhi wa sallam) forbade this, instructing that when such a thing occurs, one should not pay any attention to it.
Among the people of Prophet Lut (alayhis salam), this act was common: they would deliberately pass wind in their gatherings and then laugh about it. The Messenger of Allah (sallallahu alayhi wa sallam) has forbidden this.
And Allah knows best.

Hadith Commentary:
The Noble Qur’an has described the incident of the she-camel’s killing in these words:
﴿كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (11)
إِذِ انبَعَثَ أَشْقَاهَا (12)
فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ وَسُقْيَاهَا (13)
فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاهَا﴾ “(The people of) Thamud denied (the truth) because of their transgression.
When the most wretched among them rose up, then the Messenger of Allah (Salih) said to them: ‘(Respect) the she-camel of Allah and her turn of drink.’
But they denied him and hamstrung her, so their Lord crushed them for their sin and leveled (their settlement).” (ash-Shams 11–13)

In narrations, his name is mentioned as Qidar ibn Salif, who was extremely wicked and physically strong.
The Messenger of Allah (sallallahu alayhi wa sallam) likened him in status and strength to Abu Zam‘ah, whose name was Aswad ibn Muttalib, who was a ringleader among his people and among those who mocked the Messenger of Allah (sallallahu alayhi wa sallam), regarding whom the statement of Allah, the Exalted, is:
﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ﴾ “Indeed, We are sufficient for you against the mockers.” (al-Hijr: 95/15)

Jibril (alayhis salam) struck him with his wing and blinded him.
(‘Umdat al-Qari: 11/97, 98)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
‘Aziz:
Powerful,
Dominant over all,
Honored.
(2)
‘Aarim:
Ill-tempered,
Wicked,
Mischief-maker.
(3)
Mani‘:
Strong,
Mighty, one whom no one can overpower;
this refers to the man named Qaddar ibn Salif.

Hadith Commentary:
(1)
According to the hadith, it is not permissible to beat the wife, whereas the Qur'an has permitted it. The reconciliation between these is that such beating should not cause wounds, as clarified in the hadith: if women commit open indecency, then separate from them in beds and beat them in such a way that it does not cause injury.
(Jami‘ at-Tirmidhi, al-Rada‘, Hadith: 1163)
(2)
In any case, permission to beat women is given with several conditions:
٭ She should not be beaten excessively like a slave.
٭ She should not be struck on the face.
٭ The beating should not be such that it causes any wound or breaks any bone or rib.
With these limits and restrictions, the husband is permitted to beat his wife only in a state of compulsion.
(3)
It should be noted that, due to the following reasons, a husband may beat his wife:
٭ For abandoning prayer
٭ For not performing ritual bath (ghusl) on time
٭ For neglecting adornment
٭ For not coming to him when called
٭ For leaving the house without permission
On this basis, the wife should be perceptive to her husband’s hints and obedient to every command, provided that the command is not contrary to the Shari‘ah.

Hadith Commentary:
Passing gas is a natural matter that is necessary for every human being; therefore, laughing at it is utter foolishness.
It is often the habit of immature people that when they hear the sound of someone else passing gas, they laugh and make a joke out of it.
This behavior is extremely reprehensible.
Similarly, beating one’s wife excessively like animals can only be the act of someone lacking sense.

Hadith Commentary:
(1)
In this entire hadith, the Messenger of Allah sallallahu alayhi wa sallam mentioned three matters: the incident of the she-camel of Prophet Salih alayhis salam being killed, the incident of laughing at someone when wind (gas) is passed, and thirdly, the warning regarding striking one's wife.
(Sahih al-Bukhari, Tafsir, Hadith 4942)
Laughing at someone when wind is passed contains an aspect of mockery and ridicule, and in the noble verse as well, mockery and ridicule are prohibited.
The Messenger of Allah sallallahu alayhi wa sallam forbade laughing at this, because the passing of wind is not within a person's control.
(2)
Some people deliberately forcefully pass wind; doing so is also very blameworthy.
Although the passing of wind is a natural matter, laughing at it is utter foolishness.
In any case, this action is highly reprehensible.
Wallahu al-musta‘an (And Allah is the One whose help is sought).

Benefits and Issues:

➊
It is necessary to admonish women when they make a mistake, but this should only be verbal.
If a woman is excessively careless or disrespectful, then showing displeasure towards her is sufficient as a punishment.
Physical punishment is only permissible when there is no other alternative.

➋
The phrase “beating like a slave-girl” does not mean that it is permissible to beat a slave-girl excessively.
The meaning is that just as people beat their slave-girls, you should not treat your wives in such a manner.

➌
Men and women are indispensable to each other.
They are companions for life.
Keeping this in mind, one should not subject women to unjust harshness.

Takhrij:
«أخرجه البخاري، النكاح، باب ما يكره من ضرب النساء، حديث:5204.»©Explanation:
© Hadith Narrator:
«حضرت عبداللہ بن زمعہ رضی اللہ عنہ » Abdullah bin Zam‘ah bin Aswad bin Abd al-Muttalib bin Asad bin Abd al-‘Uzza al-Asadi.
He is a well-known Companion (Sahabi).
He is counted among the people of Madinah.
He was also martyred on the day of the martyrdom of Uthman radi Allahu anhu.

Benefit:
From this hadith, it is established that discussing various types of issues in a single gathering is permissible. In the present era, the successful orator is considered to be the one who discusses a single topic for an hour or two, and narrates dozens of verses, dozens of hadiths, and several incidents on that one topic. In this manner, the benefit is less and the effort is greater. The style of oration of the Messenger of Allah (sallallahu alayhi wa sallam) generally appears to have been abandoned. This is the reason why, even after listening to the scholars for fifty years, the general public still fails, regrettably, in those issues whose knowledge is obligatory upon every Muslim.