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Remarrying One’s Ex-Wife (Hadith No. 2305)

Bismillah.

Hadith no. 2304 (below) is a repeat. Read it here.

Volume 3, Book 48, Number 806 :
Narrated by Abdullah bin Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) and Ubai bin Kab Al-Ansari (radiallaahu `anhu) went to the garden where Ibn Saiyad used to live. When Allah’s Apostle (sallallaahu `alayhi wasallam) entered (the garden), he (i.e. Allah’s Apostle) started hiding himself behind the datepalms as he wanted to hear secretly the talk of Ibn Saiyad before the latter saw him. Ibn Saiyad wrapped with a soft decorated sheet was lying on his bed murmuring. Ibn Saiyad’s mother saw the Prophet (sallallaahu `alayhi wasallam) hiding behind the stems of the date-palms. She addressed Ibn Saiyad saying, “O Saf, this is Muhammad.” Hearing that Ibn Saiyad stopped murmuring (or got cautious), the Prophet (sallallaahu `alayhi wasallam) said, “If she had left him undisturbed, he would have revealed his reality.”

Today’s Hadith:

Volume 3, Book 48, Number 807 :
Narrated by Aisha (radiallaahu `anhaa)
The wife of Rifa’a Al-Qurazi came to the Prophet (sallallaahu `alayhi wasallam) and said, “I was Rifa’a’s wife, but he divorced me and it was a final irrevocable divorce. Then I married AbdurRahman bin Az-Zubair but he is impotent.” The Prophet (sallallaahu `alayhi wasallam) asked her ‘Do you want to remarry Rifa’a? You cannot unless you had a complete sexual relation with your present husband.” Abu Bakr (radiallaahu `anhu) was sitting with Allah’s Apostle (sallallaahu `alayhi wasallam) and Khalid bin Said bin Al-‘As (radiallaahu `anhu) was at the door waiting to be admitted. He said, “O Abu Bakr! Do you hear what this (woman) is revealing frankly before the Prophet (sallallaahu `alayhi wasallam)?”

If a man divorces his wife with the first or second talaaq, once her ‘iddah is over she is divorced and becomes a “stranger” (non-mahram) to him; she cannot go back to him except with a new marriage contract which fulfills all the conditions set out in sharee’ah.

But if he divorces his wife with the third talaaq, then she becomes haraam to her first husband until she has married a second husband in a genuine marriage which is consummated. The Qur’aanic evidence for that is the aayah (interpretation of the meaning):

“The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness…

And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband”

[al-Baqarah 2:229-230]

The last divorce refers to the third divorce, according to all the scholars.

The evidence from the Sunnah is the hadeeth narrated by ‘Urwah ibn al-Zubayr, according to which ‘Aa’ishah told him that the wife of Rifaa’ah al-Qurazi came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, Rifaa’ah divorced me thrice, then I was married to ‘Abd al-Rahmaan ibn al-Zubayr al-Qurazi, but he has nothing with him except something like this fringe. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Perhaps you want to go back to Rifaa’ah? No, (it is not possible), unless and until you enjoy the sexual relation with him (‘Abd al-Rahmaan), and he enjoys the sexual relation with you.”

(Narrated by al-Bukhaari, 4856; Muslim, 2587) 

The phrase “divorced me three times” means that this was the divorce which meant that she was no longer married to him, which is the third talaaq. The Prophet’s words “until you enjoy the sexual relation with him (‘Abd al-Rahmaan), and he enjoys the sexual relation with you” refer to intercourse.

Al-Nawawi said: “This hadeeth indicates that the woman who has been divorced by a third talaaq is not permissible to the man who has divorced her until she has been married by another husband, who has intercourse with her then separates from her, and she completes her ‘iddah. Merely drawing up the marriage contract with her does not make her permissible to the first husband. This is the view of all the scholars among the Sahaabah, Taabi’een and those who came after them.

Sharh Muslim, 10/3

Taken from IslamQA

The Daughter of Abu Bakr [radiallaahu `anhu] (Ahadith 2252 – 2253)

Bismillah.

Ahadith 2248 – 2253 (below) are repeats. See linked text for related posts.

Volume 3, Book 47, Number 750:
Narrated Abu Huraira (radiallaahu `anhu):
Whenever a meal was brought to Allah’s Apostle (sallallaahu `alayhi wasallam), he would ask whether it was a gift or Sadaqa (something given in charity). If he was told that it was Sadaqa, he would tell his companions to eat it, but if it was a gift, he would hurry to share it with them.

Volume 3, Book 47, Number 751:
Narrated Anas bin Malik (radiallaahu `anhu):
Some meat was brought to the Prophet (sallallaahu `alayhi wasallam) and it was said that the meat had been given in charity to Buraira. He said, “It was Sadaqa for Buraira but a gift for us.”

Volume 3, Book 47, Number 752:
Narrated ‘Aisha (radiallaahu `anhaa):
I intended to buy Buraira but her masters stipulated that her Wala should be for them. When the Prophet (sallallaahu `alayhi wasallam) was told about it, he said to me, “Buy and manumit her, as the Wala’ is for the liberator.” Once Buraira was given some meat, and the Prophet (sallallaahu `alayhi wasallam) asked, “What is this?” I said, “It has been given to Buraira in charity.” He said, “It is sadaqa for her but a gift for us.” Buraira was given the option (to stay with her husband or to part with him). AbdurRahman (a sub-narrator) wondered, “Was her husband a slave or a free man?” Shu’ba (another sub-narrator) said, “I asked ‘Abdur-Rahman whether her husband was a slave or a free man. He replied that he did not know whether he was a slave or a free man.”

Volume 3, Book 47, Number 753:
Narrated Um ‘Atiyya:
Once the Prophet (sallallaahu `alayhi wasallam) went to ‘Aisha (radiallaahu `anhaa) and asked her whether she had something (to eat). She said that she had nothing except the mutton which Um ‘Atiyya had sent to (Buraira) in charity. The Prophet (sallallaahu `alayhi wasallam) said that it had reached its destination (i.e. it is no longer an object of charity.)

Today’s Ahadith:

Volume 3, Book 47, Number 754:
Narrated ‘Aisha (radiallaahu `anhaa):
The people used to send gifts to the Prophet (sallallaahu `alayhi wasallam) on the day of my turn. Um Salama (radiallaahu `anhaa) said: “My companions (the wives of the Prophet (sallallaahu `alayhi wasallam) other than Aisha) gathered and they complained about it. So I informed the Prophet (sallallaahu `alayhi wasallam) about it on their behalf, but he remained silent.

Volume 3, Book 47, Number 755:
Narrated ‘Urwa from ‘Aisha (radiallaahu `anhaa):
The wives of Allah’s Apostle (sallallaahu `alayhi wasallam) were in two groups. One group consisted of ‘Aisha, Hafsa, Safiyya and Sauda (radiallaahu `anhum); and the other group consisted of Um Salama (radiallaahu `anhaa) and the other wives of Allah’s Apostle (sallallaahu `alayhi wasallam). The Muslims knew that Allah’s Apostle loved ‘Aisha, so if any of them had a gift and wished to give to Allah’s Apostle (sallallaahu `alayhi wasallam), he would delay it, till Allah’s Apostle (sallallaahu `alayhi wasallam) had come to ‘Aisha’s home and then he would send his gift to Allah’s Apostle (sallallaahu `alayhi wasallam) in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah’s Apostle (sallallaahu `alayhi wasallam) to tell the people to send their gifts to him in whatever wife’s house he was. Um Salama told Allah’s Apostle (sallallaahu `alayhi wasallam) of what they had said, but he did not reply. Then they (those wives) asked Um Salama about it. She said, “He did not say anything to me.” They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, “Talk to him till he gives you a reply.” When it was her turn, she talked to him again. He then said to her, “Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha.” On that Um Salama said, “I repent to Allah for hurting you.” Then the group of Um Salama called Fatima, the daughter of Allah’s Apostle (sallallaahu `alayhi wasallam) and sent her to Allah’s Apostle (sallallaahu `alayhi wasallam) to say to him, “Your wives request to treat them and the daughter of Abu Bakr on equal terms.” Then Fatima conveyed the message to him. The Prophet (sallallaahu `alayhi wasallam) said, “O my daughter! Don’t you love whom I love?” She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying, “Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms.” On that she raised her voice and abused ‘Aisha to her face so much so that Allah’s Apostle looked at ‘Aisha to see whether she would retort. ‘Aisha started replying to Zainab till she silenced her. The Prophet (sallallaahu `alayhi wasallam) then looked at ‘Aisha and said, “She is really the daughter of Abu Bakr.”

Quite an interesting story, isn’t it? Everyone has some degree of drama in their lives. Lol.

Smart Gifts (Hadith No. 2246)

Bismillah.

Hadith no. 2245 (below) is a repeat. Read it here.

Volume 3, Book 47, Number 747:
Narrated As-Sa’b bin Jaththama (radiallaahu `anhu):
An onager was presented to Allah’s Apostle (sallallaahu `alayhi wasallam) at the place called Al-Abwa’ or Waddan, but Allah’s Apostle (sallallaahu `alayhi wasallam) rejected it. When the Prophet (sallallaahu `alayhi wasallam) noticed the signs of sorrow on the giver’s face he said, “We have not rejected your gift, but we are in the state of Ihram.” (i.e. if we were not in a state of Ihram we would have accepted your gift.

Today’s Hadith:

Volume 3, Book 47, Number 748:
Narrated Aisha (radiallaahu `anhaa):
The people used to look forward for the days of my (‘Aisha’s) turn to send gifts to Allah’s Apostle (sallallaahu `alayhi wasallam) in order to please him.

So everyone knew about his love for Aisha (radiallaahu `anhu) and they knew that he’d be the happiest with her.. why not add to that happiness to gain closeness to him, right? Talk about “smart” gifts.

Ah! Can’t wait to meet him and his family in Jannah. May Allah make it happen. <3

Adoption in Islam (Hadith No. 2171)

Bismillah.

Volume 3, Book 44, Number 674:
Narrated ‘Urwa bin Az-Zubair:
That he had asked ‘Aisha (radiallaahu `anhaa) about the meaning of the Statement of Allah: “If you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice two or three or four.” (4.3)
She said, “O my nephew! This is about the orphan girl who lives with her guardian and shares his property. Her wealth and beauty may tempt him to marry her without giving her an adequate Mahr (bridal-money) which might have been given by another suitor. So, such guardians were forbidden to marry such orphan girls unless they treated them justly and gave them the most suitable Mahr; otherwise they were ordered to marry any other woman.” ‘Aisha (radiallaahu `anhaa) further said, “After that verse the people again asked the Prophet (sallallaahu `alayhi wasallam) (about the marriage with orphan ‘girls), so Allah revealed the following verses:– ‘They ask your instruction concerning the women. Say: Allah Instructs you about them and about what is recited unto you In the Book, concerning the orphan girls to whom you give not the prescribed portions and yet whom you desire to marry…” (4.127)
What is meant by Allah’s Saying:- ‘And about what is recited unto you is the former verse which goes:- ‘If you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice.’ (4.3) ‘Aisha (radiallaahu `anhaa) said, “Allah’s saying in the other verse:- ‘Yet whom you desire to marry’ (4.127) means the desire of the guardian to marry an orphan girl under his supervision when she has not much property or beauty (in which case he should treat her justly). The guardians were forbidden to marry their orphan girls possessing property and beauty without being just to them, as they generally refrain from marrying them (when they are neither beautiful nor wealthy).”

A common reader might find this weird – how can a guardian marry the orphan girl he’s upbringing? Incest? No. Because this is a case of sponsoring the orphan, that’s allowed in Islam, unlike adoption.

There is a difference between adoption and sponsoring orphans. 

A – Adoption means that a man takes an orphan and makes him like one of his own children, calling him after him, so that the orphan is not allowed to marry one of the man’s daughters, and so the sons of the adoptive father are regarded as brothers of the orphan and his daughters are regarded as his sisters, and his (the father’s) sisters are regarded as his paternal aunts, and so on. This was one of the things that were done during the first Jaahiliyyah, and some of the Sahaabah carried the names of their adoptive fathers, as in the case of al-Miqdaad ibn al-Aswad whose real father’s name was ‘Amr, but he was called ibn (son of) al-Aswad, after the man who had adopted him.

This continued into the early days of Islam, until Allaah forbade that, according to a well-known story. Zayd ibn Haarithah was called Zayd ibn Muhammad, and he was the husband of Zaynab bint Jahsh, then Zayd divorced her. 

It was narrated that Anas said: When Zaynab’s ‘iddah came to an end, the Messenger of Allaah (peace and blessings of Allaah be upon him) said to Zayd ibn Haarithah, “Go and tell her about me (that I want to marry her).” So he went to her and found her kneading dough. He said, “O Zaynab, good news. The Messenger of Allaah wants to marry you.” She said, “I will not do anything until I consult with my Lord.” Then she got up and went to her prayer-place, then the Messenger of Allaah (peace and blessings of Allaah be upon him) came and entered upon her.

 Concerning this, Allaah revealed the words (interpretation of the meaning): 

“And (remember) when you said to him (Zayd bin Haarithah the freed‑slave of the Prophet) on whom Allaah has bestowed grace (by guiding him to Islam) and you (O Muhammad too) have done favour (by manumitting him): ‘Keep your wife to yourself, and fear Allaah.’ But you did hide in yourself (i.e. what Allaah has already made known to you that He will give her to you in marriage) that which Allaah will make manifest, you did fear the people (i.e., their saying that Muhammad married the divorced wife of his manumitted slave) whereas Allaah had a better right that you should fear Him. So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allaah’s Command must be fulfilled”

[al-Ahzaab 33:37] 

(Narrated by Muslim, 1428) 

B – Allaah has forbidden adoption because it causes knowledge of people’s lineage to be lost, and we have been commanded to preserve people’s lineage. 

It was narrated from Abu Dharr (may Allaah be pleased with him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: “There is no man who knowingly calls himself after someone other than his father but he has committed kufr. Whoever claims to belong to people to whom he has no ties of blood, let him take his place in Hell.” 

(Narrated by al-Bukhaari, 3317; Muslim, 61) 

What is meant by “committed kufr” is that he has done an act of kufr, not that he is beyond the pale of Islam.

This may generate hatred and resentment between the adopted son and the children of the adoptive father, because it will cause them to lose out on something that is rightfully theirs, which will go to this orphan unlawfully who they know is not entitled to it as they are. 

Sponsoring an orphan means that a man brings the orphan to live in his house, or he sponsors him somewhere other than his house, without giving him his name or forbidding that which is permitted or permitting that which is forbidden, as is the case with adoption. Rather the one who sponsors an orphan is doing a generous deed. So there can be no comparison between one who sponsors an orphan and one who adopts a child, because of the great difference between them and because sponsoring orphans is something which is encouraged in Islam. 

Allaah says (interpretation of the meaning): 

“…And they ask you concerning orphans. Say: The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allaah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allaah had wished, He could have put you into difficulties. Truly, Allaah is All-Mighty, All-Wise”

[al-Baqarah 2:220] 

The Messenger (peace and blessings of Allaah be upon him) said that sponsoring orphans is a means of being together with him in Paradise. 

It was narrated that Sahl ibn Sa’d said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I and the one who sponsors an orphan will be like this in Paradise” – and he gestured with his index and middle fingers, holding them slightly apart. 

(Narrated by al-Bukhaari, 4998) 

But we must point out that when these orphans reach adolescence, they must be separated from the wives and daughters of the sponsor. We should not do good with one hand and do evil with the other. We should also note that the one who is sponsored may be an orphaned girl and she may be beautiful and may become attractive before adolescence, so the sponsor must watch his sons lest they fall into doing haraam things with the orphans, because this could happen and be a means of causing mischief which it will be difficult to put right. 

Taken from IslamQA

The Coolest Husband Ever (Hadith No. 2158)

Bismillah.

Volume 3, Book 43, Number 661:
Narrated Anas (radiallaahu `anhu):
While the Prophet (sallallaahu `alayhi wasallam) was with one of his wives, one of the mothers of the believers (i.e. one of his wives) sent a wooden bowl containing food with a servant. The wife (in whose house he was sitting) struck the bowl with her hand and broke it. The Prophet (sallallaahu `alayhi wasallam) collected the shattered pieces and put the food back in it and said, “Eat.” He kept the servant and the bowl till he had eaten the food. Then the Prophet (sallallaahu `alayhi wasallam) gave another unbroken bowl to the servant and kept the broken one.

In another version (Volume 7, Book 62, Number 152), he said to the Companions who were present at the scene: “Your mother (my wife) felt jealous.”

This, to me, is mind-boggling. How can someone react so calmly to such a situation? If we suppose he kept his cool so as to not make a scene in front of the guests (like we do), why didn’t he give a deathly stare to Ayesha (radiallaahu `anhaa) that said, “I’ll deal with you later”? Yes, it was Ayesha (radiallaahu `anhaa) who broke the bowl having overcome by jealousy (like, ‘how dare she send food for him in my house?’).

Well, it’s simple. He understood the emotion behind Ayesha’s action and didn’t blame her for it. This shows how understanding and considerate he was of other people’s feelings. She didn’t praise his character for no reason.

P.S. note how he sends an unbroken, sound bowl back to the one who sent the food, so as to not let the matter get worse. If you accidentally break/damage someone’s property, you may return its worth in cash or thing, which means, you send them one of your own, if they’re alike in quality and cost, or buy them a new one.

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