Umaadatul Ahkaam

Chapter 10 Book of Li aan

‫كتاب اللِّعا ِن‬
ُ

Hadith  329

- ‫ أَ َرأَيْتَ أَنْ لَ ْو َو َج َد أَ َح ُدنَا‬, ِ ‫سو َل هَّللا‬ ُ ‫ يَا َر‬:‫((أَنَّ فُالنَ بْنَ فُال ٍن قَا َل‬ ‫عَنْ َع ْب ِد هَّللا ِ ْب ِن ُع َم َر رضي هللا عنهما‬
َ‫س َكت‬ َ َ‫ف‬ :‫قَا َل‬ .َ‫س َكتَ َعلَى ِم ْث ِل َذلِك‬ َ َ‫س َكت‬ َ ْ‫ َوإِن‬, ‫يم‬ ٍ ‫صنَ ُع؟ إنْ تَ َكلَّ َم تَ َكلَّ َم بِأ َ ْم ٍر َع ِظ‬ ْ َ‫ َكيْفَ ي‬, ‫ش ٍة‬ َ ‫ا ْم َرأَتَهُ َعلَى فَا ِح‬
.‫سأ َ ْلتُكَ َع ْنهُ قَ ْد اُ ْبتُلِيتُ بِ ِه‬ َ ‫إنَّ الَّ ِذي‬ :‫فَلَ َّما َكانَ بَ ْع َد َذلِ َك أَتَاهُ فَقَا َل‬ .ُ‫ فَلَ ْم يُ ِج ْبه‬- ‫ صلى هللا عليه وسلم‬- ‫النَّبِ ُّي‬
ُ‫اج ُه ْم)) فَتَالهُنَّ َعلَ ْي ِه َو َو َعظَه‬ َ ‫((واَلَّ ِذينَ يَ ْر ُمونَ أَ ْز َو‬ َ ‫سو َر ِة النُّو ِر‬ ُ ‫ت فِي‬ ِ ‫فَأ َ ْنزَ َل هَّللا ُ َع َّز َو َج َّل َهؤُال ِء اآليَا‬
.‫ َما َك َذ ْبتُ َعلَ ْي َها‬, ‫ق‬ ِّ ‫ َواَلَّ ِذي بَ َعثَكَ بِا ْل َح‬, ‫ال‬ :‫فَقَا َل‬ .‫اآلخ َر ِة‬ ِ ‫ب‬ ِ ‫اب ال ُّد ْنيَا أَ ْه َونُ ِمنْ َع َذا‬ َ ‫ َوأَ ْخبَ َرهُ أَنَّ َع َذ‬.ُ‫َو َذ َّك َره‬
,‫ق‬ ِّ ‫ َواَلَّ ِذي بَ َعثَكَ بِا ْل َح‬, ‫ال‬ : ْ‫فَقَالَت‬ .‫اآلخ َر ِة‬ ِ ‫ب‬ ِ ‫اب ال ُّد ْنيَا أَ ْه َونُ ِمنْ َع َذا‬ َ ‫أَنَّ َع َذ‬ :‫ َوأَ ْخبَ َرهَا‬ , ‫ فَ َو َعظَ َها‬, ‫ثُ َّم َدعَاهَا‬
ْ‫أَنَّ لَ ْعنَةَ هَّللا ِ َعلَ ْي ِه إن‬ :َ‫سة‬ َ ‫ َوا ْل َخا ِم‬ . َ‫صا ِدقِين‬ َّ ‫إنَّهُ لَ ِمنْ ال‬ :ِ ‫ت بِاَهَّلل‬ ٍ ‫ش َهادَا‬ َ ‫ش ِه َد أَ ْربَ َع‬ َ َ‫فَبَدَأَ بِال َّر ُج ِل ف‬ .‫ب‬ ٌ ‫إنَّهُ لَ َكا ِذ‬
‫ض َب‬ َ ‫أَنَّ َغ‬ :َ‫سة‬ َ ‫ َوا ْل َخا ِم‬ , َ‫إنَّهُ لَ ِمنْ ا ْل َكا ِذبِين‬ :ِ ‫ت بِاَهَّلل‬ ٍ ‫ش َهادَا‬ َ ‫ش ِهدَتْ أَ ْربَ َع‬ َ َ‫ف‬ .‫ ثُ َّم ثَنَّى بِا ْل َم ْرأَ ِة‬. َ‫َكانَ ِمنْ ا ْل َكا ِذبِين‬
))‫ب؟‬ ٌ ِ‫ب فَ َه ْل ِم ْن ُك َما تَائ‬ ٌ ‫إنَّ هَّللا َ يَ ْعلَ ُم أَنَّ أَ َح َد ُك َما َكا ِذ‬ :‫ثُ َّم قَا َل‬ .‫ق بَ ْينَ ُه َما‬ َ ‫ ثُ َّم فَ َّر‬. َ‫صا ِدقِين‬ َّ ‫هَّللا ِ َعلَ ْي َها إنْ َكانَ ِمنْ ال‬
]224[- .ً‫ثَالثا‬-

‫ص َد ْقتَ َعلَ ْي َها فَ ُه َو بِ َما‬

َ َ‫ إنْ ُك ْنت‬.‫ال َما َل لَ َك‬ :‫قَا َل‬ ‫ َمالِي؟‬, ِ ‫سو َل هَّللا‬ َ ‫((ال‬ ‫َوفِي لَ ْف ٍظ‬
ُ ‫ يَا َر‬:‫سبِي َل لَكَ َعلَ ْي َها قَا َل‬

))‫ست َْحلَ ْلتَ ِمنْ فَ ْر ِج َها َوإِنْ ُك ْنتَ َك َذبْتَ فَ ُه َو أَ ْب َع ُد لَ َك ِم ْن َها‬

ْ ‫ا‬ 

‘Abdullāh ibn ‘Umar‫رضي هللا عنهما‬reported: So-and-so came and asked: "O Messenger of
Allah ‫ﷺ‬, if one of us finds his wife committing adultery: wha t should he do?
If he were to speak, his statement would be a horrible matter, and if he were to remain
silent, his silence about the matter would be horrible too." Messenger of Allah
‫ ﷺ‬remained silent. After some time, the man came back to the Messenger of
Allah ‫ﷺ‬and said: "I have become afflicted by the very thing I asked you
about." Then Allah, the Exalted, revealed these verses of Sūrat An-Nūr (which begins
with): {And those who accuse their wives} [Sūrat- An-Nūr: 6]. The Messenger of Allah
‫ ﷺ‬recited them to him. Then he admonished him, exhorted him, and
informed him that the torment of this world is less painful than the torment of the
Hereafter. The man said: "No, by the One Who sent you with the Truth, I did not tell a
lie against her." The Messenger of Allah ‫ ﷺ‬then called the wife and
admonished her, exhorted her, and informed her that the torment of this world is less
painful than the torment of the Hereafter. She said: "No, by the One Who sent you with
the Truth, he is a liar." The Messenger of Allah ‫ ﷺ‬started with the man, who
testified in the name of Allah four times that he was truthful, and the fifth time, he said:
"Let Allah's curse fall upon me if I am a liar." Then the woman was summoned, and
she testified four times by the name of Allah that her husband was among the liars, and
the fifth time, she said: "Let the anger of Allah fall upon me if he is truthful." Then the
Prophet (may Allah's peace and blessings be upon him) separated them and said:
"Indeed, Allah knows that one of you is a liar, so would any of you repent?" He said
this statement thrice. According to another wording of the Hadīth, the Messenger of
Allah ‫ ﷺ‬said: "You have no right over her." The man said: "O Messenger of
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Allah ‫ﷺ‬, what about my money?" The Messenger of Allah ‫ﷺ‬
said: "You have no right to get back your money. If you have told the truth about her,
then your money was in return for the sexual intercourse which you lawfully had with
her, and if you have told a lie about her, then you are less rightful to get your money
back."  

Explanation of Hadith

Islam legislated the law of 'Li‘ān' (invoking the curse of Allah upon the liar among the two
spouses for falsehood in the matter of witnessing adultery) as a solution to the problem of a
husband witnessing another man committing adultery with his wife without four other
witnesses (or visa versa). The husband cannot just be in suspicion about the matter: he must
clearly witness the actual act of penetration of the adultery. The punishment for any false
accusation and lying in this matter is extremely grievous (torment in Hellfire). The man in
this story was feeling doubtful about the conduct of his wife and was worried that she might
commit adultery. He was confused about what to do, for if he accused her (without the four
witnesses) then he would undergo the relevant legal punishment (of whipping, etc), and if he
remained silent about it then he would be considered a cuckold and suffer disgrace. He went
to the Messenger of Allah ‫ ﷺ‬and mentioned these things to him. The Messenger
of Allah ‫ ﷺ‬remained silent as he did not like to answer questions about issues
which had not yet occurred, because this leads to evil and could possibly open the doors for
evil to occur. In addition to that no verses were yet revealed to the Messenger of Allah
‫ ﷺ‬regarding this issue. After some time the same man who questioned the
Messenger of Allah ‫ ﷺ‬saw the monstrosity (adultery) he had asked about
previously and about which he had worries. Thereupon Allah revealed some rulings
regarding this issue in Sūrat An-Nūr, as He says (what means) {Those who accuse their
wives} [Qur'an 24:6]. The Messenger of Allah ‫ ﷺ‬recited these verses to the
man, admonished him and reminded him that if he was lying in accusing his wife, then the
worldly punishment of false accusations is less severe than the punishment of the Hereafter.
The man swore the sacred oath by Allah that he was not lying about witnessing and accusing
his wife of adultery. Then the Messenger of Allah ‫ ﷺ‬called the wife and
admonished her and told her that the punishment of this life is less severe than the
punishment of the Hereafter. Then she swore also that her husband was a liar. Then, the
Messenger of Allah ‫ﷺ‬, started by the one with whom Allah has started with (i.e.
in the Qur'anic verses mentioned above), the husband. The man testified four times by Allah
that he was truthful in what he accused his wife with, and upon the fifth time he invoked the
curse of Allah upon himself if he was a liar. Then the Messenger of Allah ‫)ﷺ‬
summoned his wife, and she testifies four times by Allah that her husband was a liar, and she
also upon the fifth time invoked the anger of Allah upon herself if her husband was truthful.
Then the Messenger of Allah ‫ﷺ‬  of Allah ‫ ﷺ‬said: "you have no
right to claim the dowry: if you were truthful about her committing adultery then the dowry
you gave her was in exchange for your sexual relations with her during your marriage. And if
you were lying about her, then it is even less rightful that you would receive anything
because you accused her of such a terrible lie and great falsehood. 
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Hadith  330

 - ِ ‫ول هَّللا‬
ِ ‫س‬ُ ‫ َوا ْنتَفَى ِمنْ َولَ ِدهَا فِي زَ َم ِن َر‬, ُ‫((أَنَّ َر ُجالً َر َمى ا ْم َرأَتَه‬ ‫عَنْ َع ْب ِد هَّللا ِ ْب ِن ُع َم َر رضي هللا عنهما‬

ُ ‫ فَأ َ َم َر ُه َما َر‬- ‫ صلى هللا عليه وسلم‬-

‫ ثُ َّم‬, ‫ َك َما قَا َل هَّللا تَ َعالَى‬, ‫ فَتَال َعنَا‬- ‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬

َ ‫ َوفَ َّر‬, ‫ضى بِا ْل َولَ ِد لِ ْل َم ْرأَ ِة‬

))‫ق بَيْنَ ا ْل ُمتَال ِعنَ ْي ِن‬ َ َ‫ ق‬.

ُ‫أَن َك َرهُ وبَ ِرىء م ْنه‬ :‫َوا ْنتَفَى ِمنْ َولَ ِدهَا‬

On the authority of Abu Hurairah - ‫ رضي هللا عنهما‬- with a chain of transmission traceable
to the Messenger of Allah ‫ﷺ‬: “If one of you prays for the people, let him
make it short, for among them are the weak, the sick, and the needy.  

The Messenger of Allah ‫ ﷺ‬- commanded the imams to shorten the prayer
according to what the Sunnah came with, and he justified that because behind them is weak
in structure, weak in strength, and among them is sick, and among them is in need.

Benefits of the Hadith

 It is desirable to reduce the congregational prayer with completion

 It is permissible to lengthen the prayer of the one who is alone as he wants, but in the
obligatory prayer it is not prolonged until the time ends while he is in prayer, so that
the benefit of exaggeration in lengthening the prayer for the sake of completeness of
prayer is not clashed with the spoilage of performing the prayer at a time other than its
time.
 Obligation to take care of the disabled and those with needs in prayer.
 There is nothing wrong with extending the prayer, if the number of the congregation
is limited and they prefer lengthening it.
 That a person should make the path of goodness easy for people, endear it to them,
and desire them for it, because this is a composition and a statement of the merits of
Islam.
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Hadith 331

َ  ‫ قَا َل‬- ‫ رضي هللا عنه‬- َ‫عَنْ أَبِي ه َُر ْي َرة‬

- ‫ صلى هللا عليه وسلم‬- ‫((جا َء َر ُج ٌل ِمنْ بَنِي فَزَا َرةَ إلَى النَّبِ ِّي‬

ْ َ‫إنَّ ا ْم َرأَتِي َولَدَتْ ُغالما ً أ‬ :‫فَقَا َل‬ -

‫ َه ْل لَك‬- ‫ صلى هللا عليه وسلم‬- ‫ فَقَا َل النَّبِ ُّي‬.َ‫س َود‬

‫إنَّ فِي َها‬ :‫قَا َل‬ ‫فَ َه ْل يَ ُكونُ فِي َها ِمنْ أَ ْو َرقَ؟‬ :‫قَا َل‬ .‫ ُح ْم ٌر‬ :‫قَا َل‬ ‫فَ َما أَ ْل َوانُ َها؟‬ :‫قَا َل‬ .‫نَ َع ْم‬ :‫قَا َل‬ ‫إبِ ٌل؟‬

. ))ٌ‫سى أَنْ يَ ُكونَ نَزَ َعهُ ِع ْرق‬

َ ‫ َو َه َذا َع‬ :‫قَا َل‬ .ٌ‫سى أَنْ يَ ُكونَ نَزَ َعهُ ِع ْرق‬
َ ‫ َع‬ :‫قَا َل‬ ‫فَأَنَّى أَتَاهَا َذلِ َك؟‬ :‫قَا َل‬ .ً‫لَ ُو ْرقا‬

]225[--

‫بصاف‬
ٍ ‫ليس‬
َ ‫ه َو الذي في ِه سوا ٌد‬ :َ‫أَ ْو َرق‬.

‫ب‬ َ َّ‫ َج َذبَهُ أَص ٌل منَ الن‬ :ٌ‫نَزَ َعهُ ِع ْرق‬

ِ ‫س‬

Abu Hurayrah ‫ رضي هللا عنه‬reported that a Bedouin man came to the Messenger of
Allah ‫ ﷺ‬and said: "My wife has given birth to a black boy." The
Messenger of Allah ‫ ﷺ‬asked him: "Do you have camels?" He replied:
'Yes.' The Prophet asked: "What color are they?" He replied: 'Red.' The
Messenger of Allah ‫ ﷺ‬asked: "Is any of them gray?" He replied:
'Yes.' The Messenger of Allah ‫ ﷺ‬asked: "From where did that
grayness come?" He said: "It might have inherited it from its ancestors." The
Messenger of Allah ‫ ﷺ‬said: "Perhaps this son of yours (also)
inherited it (this color) from his ancestors."  

Explanation of Hadith

A boy was born to a man from the tribe of Fazārah, and the color of the baby's skin
was different from that of his father and mother. The father thus had doubts that the
boy was not his child, so he went to the Messenger of Allah ‫ ﷺ‬to inform
him that his wife gave birth to a black child, thus implying an accusation of adultery.
The Messenger of Allah ‫ ﷺ‬understood what he meant and wanted to
convince the man and remove his doubt, so he made an analogy which is familiar and
known to the man. He asked him if he had camels and what their color was. He
replied in the affirmative and that they were red. He then asked him if there were any
grey camels among them, and he said: 'Yes.' The Messenger of Allah ‫ﷺ‬
then asked him where that different color came from. The man replied that perhaps it
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came by heredity from the lineage of the animal; one of its parentages. The
Messenger of Allah ‫ ﷺ‬said that the case of his son was similar to this
and that there might have been a black person in the man's ancestors, so therefore the
boy inherited the color. The man was convinced with this sound analogy, and the
doubts in his mind were removed.

Benefits of the Hadith

 Exposing to slander is not slander, so it does not require a hadd punishment, and it is

not considered backbiting if it comes to a question, and does not mean mere slander

and slander.

 That the boy catches up with his parents, even if his color differs from theirs, Ibn

Daqiq al-Eid said: There is evidence that the difference in color between father and

son in white and black does not allow one to be absent.

 Precaution for lineage, and that mere possibility and conjecture does not exclude the

child from his father, for the child is in bed.

 And the street is keen to append lineages and connect them.

 In it, proverbs are used, and the unknown is likened to the known, to be closer to

understanding.

 In it is the good teaching of the Messenger of Allah ‫ ﷺ‬and how he

addresses people with what they know and understand. This Bedouin knows camels,

their tracks, and their lineages. He removed these thoughts from him with this parable,

which his understanding and intellect realize, so he left contented and reassured.

 This is one of the wisdom in which God said: “Invite to the path of your Lord with

wisdom.” Everyone is addressed according to the extent of his understanding and

knowledge.
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 This hadith is one of the evidence for analogy in the Sharia. Al-Khattabi said: It is the

basis for analogy with similarities.

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Hadith 332

- ‫فَقَا َل‬ .‫الم‬ ٍ ‫ص َو َع ْب ُد بْنُ َز ْم َعةَ فِي ُغ‬ ٍ ‫س ْع ُد بْنُ أَبِي َوقَّا‬ َ ‫َص َم‬ ْ  : ْ‫شةَ رضي هللا عنها َقالَت‬
َ ‫((اخت‬ َ ِ‫عَنْ عَائ‬
ُ‫ َوقَا َل َع ْب ُد بْن‬ .‫شبَ ِه ِه‬ َ ‫ اُ ْنظُ ْر إلَى‬, ُ‫ َع ِه َد إلَ َّي أَنَّهُ ا ْبنُه‬, ‫ص‬ ٍ ‫سو َل هَّللا ِ َه َذا ابْنُ أَ ِخي ُع ْتبَةَ ْب ِن أَبِي َوقَّا‬ ُ ‫يَا َر‬ :ٌ‫س ْعد‬ َ
‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬ َ َ
ُ ‫ فنَظ َر َر‬, ‫ش أبِي ِمنْ َولِي َدتِ ِه‬ َ ِ ‫ ُولِ َد َعلَى فِ َرا‬, ِ ‫سو َل هَّللا‬ َ َ َ
ُ ‫ َهذا أ ِخي يَا َر‬ :‫زَ ْم َعة‬
ِ ‫ ا ْل َولَ ُد لِ ْلفِ َرا‬, َ‫ ُه َو لَك يَا َع ْب ُد بْنَ زَ ْم َعة‬ :‫شبَ ًها بَيِّنًا بِ ُع ْتبَةَ فَقَا َل‬
.‫ش َولِ ْل َعا ِه ِر ا ْل َح َج ُر‬ َ ‫فَ َرأَى‬ , ‫شبَ ِه ِه‬ َ ‫ إلَى‬-
))‫ط‬ُّ َ‫س ْو َدةَ ق‬
َ ‫ فَلَ ْم يَ َر‬،ُ‫س ْو َدة‬ َ ‫احت َِجبِي ِم ْنهُ يَا‬ ْ ‫ َو‬.

‫جاريَته‬ :‫ َولِيدَته‬.

ُ
ُ‫والخسْران‬ ُ‫الخ ْيبَة‬
َ ‫للزاني‬ :‫َولِ ْل َعا ِه ِر ا ْل َح َج ُر‬

‘Ā’ishah ‫ رضي هللا عنها‬reported: Sa‘d ibn Abi Waqqās and ‘Abd ibn Zam‘ah disputed
over (the lineage of) a boy. Sa‘d said: "O Messenger of Allah ‫ﷺ‬, this is the
son of my brother ‘Utbah ibn Abi Waqqās. He entrusted him to me saying that he was
his own son. Just look at him and see how he resembles him." ‘Abd ibn Zam‘ah said:
"O Messenger of Allah ‫ﷺ‬, he is my brother, as he was born on the bed of my
father from his slave girl." The Messenger of Allah ‫ ﷺ‬looked at the boy and
saw that he clearly resembled ‘Utbah. Thereupon, he said: "He is yours, O ‘Abd ibn
Zam‘ah. The child belongs to the owner of the bed, and the stone is for the one who
commits illegal sexual intercourse. O Sawdah, cover yourself from him." So, that boy
never saw Sawdah uncovered.  

Explanation of Hadith

The boy is for the bed, and the adulterer's whore is disappointment and loss, for he is far from

the boy; Because the origin is that he is subordinate to the owner of the nation who deserves

him, and he has intercourse with her in a correct manner, but when he saw the likeness of the

boy with a threshold, he - ‫ ﷺ‬- was afraid to look at his sister Sawdah bint

Zam’ah with this lineage, so he ordered her to hide from him; Precaution and prudence, the

likeness and clues do not pay attention to it with the presence of the bed.

Benefits of the Hadith

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1. Istihaq is not specific to the father, rather it is permissible from the brother

and other relatives.

2. The rule of resemblance depends only on it, if there is nothing stronger than

it, such as the mattress.

3. That the wife is a bed as soon as the marriage contract and the possibility of

intercourse (the occurrence of seclusion after the contract), and that the

nation is a bed, but it is only considered the intercourse of the master, so the

mere king is not sufficient.

4. The difference between them is that the marriage contract is intended for

intercourse, and as for the ownership of the nation, it has many purposes.

5. The boy is in bed, provided he can join the bed owner, and the hadith is the

basis for attaching the boy to the bed owner even if he has forbidden

intercourse.

6. The Messenger of Allah ‫ ﷺ‬ordered his wife Sawda to hide from the

boy as a matter of precaution and piety; When he saw a strong similarity

between him and Utbah bin Abi Waqqas.

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Hadith 333

ُ ‫((إنَّ َر‬ : ْ‫شةَ رضي هللا عنها أَنَّ َها قَالَت‬

333 - ‫ د ََخ َل َعلَ َّي‬- ‫ صلى هللا عليه وسلم‬- ِ ‫سو َل هَّللا‬ َ ِ‫عَنْ عَائ‬

َ ُ‫ ُم َج ِّززاً نَظَ َر آنِفا ً إلَى زَ ْي ِد ْب ِن َحا ِرثَةَ َوأ‬-]226[- َّ‫ي أَن‬

َ‫سا َمة‬ ْ ‫أَلَ ْم تَ َر‬ :‫فَقَا َل‬ .‫سا ِري ُر َو ْج ِه ِه‬
َ َ‫ق أ‬
ُ ‫ تَ ْب ُر‬, ً‫س ُرورا‬
ْ ‫َم‬

ِ ‫ض َه ِذ ِه األَ ْقد‬
ٍ ‫َام لَ ِمنْ بَ ْع‬
))‫ض‬ َ ‫إنَّ بَ ْع‬ :‫فَقَا َل‬ , ‫ ْب ِن زَ ْي ٍد‬.

))ً‫(( َكانَ ُم َج ِّز ٌز قَائِفا‬ :‫ َوفِي لَ ْف ٍظ‬.

َ َ‫ق أ‬
‫ت ْل َم ُع وتُضي ُء‬ :‫سا ِري ُر َو ْج ِه ِه‬ ُ ‫تَ ْب ُر‬.

‫اآلثار‬
َ ُ‫شبَ ِه ويعرف‬ ِ ‫ق األَنسا‬
َّ ‫ب بال‬ َ ‫ هو َمنْ يعرفُ إِ ْلحا‬: ُ‫القائف‬ :ً‫قَائِفا‬
On the authority of Aisha - ‫ رضي هللا عنها‬-: The Messenger of Allah ‫ ﷺ‬-
entered me with pleasure, the secrets of his face shining. He said: Did you not see
that Mujazzaz looked up at Zaid bin Haritha and Osama bin Zaid, and said:
Some of these feet belong to each other? And in the wording: “He was muzzled,
standing.”  

Explanation of Hadith

Zaid bin Haritha was white, and his son Osama was brown, and people were
suspicious of them - due to the difference in their colors - and spoke about the
correctness of attributing Osama to his father, which would harm the Messenger of
Allah ‫ﷺ‬. The Qatif (Mujzaz al-Madlaji) passed by them, and they had
covered their heads in a robe - meaning a robe - and their legs were visible. He said
that some of these feet belonged to each other, when he saw the resemblance between
them. The words of this one who was standing were upon hearing from the Messenger
of Allah ‫ﷺ‬, and he was very pleased with that, until he entered Aisha,
the secrets of his face shining, with joy and rejoicing, to be assured of the correctness
of Osama’s relation to his father, and to refute the words of those who speak their
tongues in people’s honor without knowledge

Benefits of the Hadith

  Acting on the saying of the rhyme in appending the lineage, with nothing stronger
than it, such as the mattress, and this is what the majority say; Evidence for the
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happiness of the Messenger of Allah ‫ﷺ‬, in this story, and he is only
pleased with the truth.
 It is sufficient for one standing, but the scholars stipulated that he be a just person
who has been tested in injury. Because the news is not accepted, and the ruling is not
implemented except by those who are characterized by these two descriptions.
  The wise legislator aspires to the validity of lineages, and to attach them to their
origins.
 Joy and the good news and its dissemination.
 Qayyafa is not restricted to a particular tribe, rather it is based on the report of those
who meet the conditions of injury from the Qayfa.
 It is permissible for a man to lie with his son in one blanket, especially if there is a
need for that.
 In the hadith, it is permissible to bear witness to the veiled woman, and it is sufficient
to know her without seeing the face
 Acceptance of the testimony of one who testified without being martyred when he
was not accused.
 Permissibility of benefiting from modern technologies that are known for their
accuracy in defining what is intended, such as DNA analysis under the conditions
mentioned by contemporary jurisprudence councils.
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Hadith 334

334 - ‫ صلى هللا عليه وسلم‬- ِ ‫ول هَّللا‬

ِ ‫س‬ُ ‫(( ُذ ِك َر ا ْل َع ْز ُل لِ َر‬ :‫قَا َل‬ - ‫ رضي هللا عنه‬- ‫ي‬ َ ‫عَنْ أَبِي‬
ِّ ‫س ِعي ٍد ا ْل ُخ ْد ِر‬

))‫س َم ْخلُوقَةٌ إالَّ هَّللا ُ َخالِقُ َها‬ َ ‫ فَإِنَّهُ لَ ْي‬،‫فَال يَ ْف َع ْل َذلِ َك أَ َح ُد ُك ْم‬ :‫ َولَ ْم يَقُ ْل‬ - ‫ َولِ َم يَ ْف َع ُل َذلِكَ أَ َح ُد ُك ْم؟‬ :‫فَقَا َل‬ .-
ٌ ‫ستْ نَ ْف‬

Abu Sa'īd al-Khudri - ‫ رضي هللا عنه‬reported that mention was made of coitus interruptus in

the presence of the Messenger of Allah ‫ ﷺ‬whereupon he said: "Why anyone

of you do that? (He did not say: 'No one should do that') Verily, no soul is ordained to

be created but Allah will create it." 

Explanation of the Hadith

He mentioned isolation with the Messenger of Allah ‫ﷺ‬. - and that some men do

it to their wives and maidservants. So the Messenger of Allah ‫ﷺ‬. - asked them

about the reason behind this in the form of denial. Then he told them - may God’s prayers

and peace be upon him - about their intention of this action with a convincing answer that

prevented their action.

And that is because Allah subhanahu wataala - the Most High - has predetermined the

quantities, so your work is not a cooler for a soul whose creation and destiny Allah

subhanahu wataala has decreed, because He is the Determiner of the causes and causes.

Benefits of the Hadith

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 Denying isolation with the intention of avoiding the creation of the child,

because it depends on the reasons alone.

 That there is no created soul but that Allah subhanahu wataala has decreed its

existence, in it is belief in predestination, and that what Allah subhanahu

wataala willed is, and what He did not will, it did not happen, and there is no

disruption to causes, for He decreed things and decreed their causes, so the

causes must be made, and Allah subhanahu wataala decrees what He wills and

does. What he wants .

 Disabling causes, not believing in their effect, or relying on them alone, are

both blameworthy doctrines.

 And the middle, chosen right doctrine, is the belief in the decree of Allah

subhanahu wataala and his destiny, and that causes have an effect, and it is the

doctrine of the Sunnis, and with it the rational and textual evidences are

gathered.

 thanks to Allah subhanahu wataala

 Inflicting the boy with his father, even if the detachment occurred.

 It is disliked to isolate if it is for fear of a child.

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Hadith 335

َ َ‫ لَ ْو َكان‬-]227[- , ‫(( ُكنَّا نَ ْع ِز ُل َوا ْلقُ ْرآنُ يَ ْن ِز ُل‬ :‫عَنْ َجابِ ِر ْب ِن َع ْب ِد هَّللا ِ رضي هللا عنهما قَا َل‬
- ً ‫ش ْيئا‬
)) ُ‫ يُ ْن َهى َع ْنهُ لَنَ َهانَا َع ْنهُ ا ْلقُ ْرآن‬.

‫قارب ا ِإل ْنزا َل‬

َ ‫ج إِذا‬ َّ ‫ع‬
ِ ‫الذ َك ِر منَ الفَ ْر‬ ُ ‫نز‬ :‫ال َع ْز ُل‬

Jābir ibn ‘Abdullāh ‫ رضي هللا عنهما‬reported: We used to practice coitus interruptus while

the Qur'an was being revealed. Sufyān said: "If it had been something unlawful, then

the Qur'an would have prohibited us from practicing it."  

Explanation of the Hadith

Jaber bin Abdullah - ‫ رضي هللا عنهما‬- tells: They were segregating their wives and maidservants

during the era of the Messenger of Allah ‫ ﷺ‬- and he approved them for that, and

if it was not permissible, he would not have approved them.

It was as if it was said to him: Perhaps he was not informed of your deed? He said: If he did

not inform him, then Allah subanahu wataala - Blessed and Exalted be He - knows him, and

the Holy Qur’an is revealed, and if it was something that he forbids, the Qur’an would have

prohibited it, and we would not have approved it by the legislator.

Reconciliation between the texts: The hadith of Jabir indicates the permissibility of dismissal,

but there are other hadiths from which it is understood that it is not permissible to isolate,

such as what Muslim narrated on the authority of Judama bint Wahb. How can these texts be

reconciled? The answer to that: The original is permissibility, as in the hadith of Jaber and

Abu Saeed, - ‫ي هللا عنهما‬ÂÂ‫ رض‬- and the hadith of leprosy carries with it if he wants to be
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separated from the child, and his saying: “That hidden infanticide” indicates to him, or the

dismissal is disliked, not forbidden.

Benefits of the Hadith

1. That the Companions were isolated at the time of the Messenger of Allah

‫ ﷺ‬- and Allah subhanau wa taala - Glory be to Him - was aware

of their work, so he approved them for it, and as if the narrator - whether he

was Jaber or Sufyan - wanted by this that the dismissal existed in the time of

legislation, and when nothing was revealed to him, he inferred that it is

permissible The Legislator approved of his servants, and it came in Sahih

Muslim, that he was informed of that, where Jabir said:

2. That isolation is permissible, as the Messenger of Allah ‫ ﷺ‬- taught

and approved of it.

3. There is no dispute among scholars that he is not separated from a free wife

except with her permission, because intercourse is her right and she has the

right to demand it, and known intercourse is only what is not subject to

dismissal.
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Hadith 336

َ ‫((لَ ْي‬ ‫ يَقُو ُل‬- ‫ صلى هللا عليه وسلم‬- ِ ‫سو َل هَّللا‬
336 - ْ‫س ِمن‬ َ ُ‫ أَنَّه‬:- ‫ رضي هللا عنه‬- ‫عَنْ أَبِي َذ ٍّر‬
ُ ‫س ِم َع َر‬

‫ َو ْليَتَبَ َّو ْأ َم ْق َع َدهُ ِمنْ النَّا ِر‬, ‫س ِمنَّا‬ َ ‫ َو َمنْ ا َّدعَى َما لَ ْي‬ .‫ إالَّ َكفَ َر‬- ُ‫ َو ُه َو يَ ْعلَ ُمه‬- ‫َر ُج ٍل ا َّدعَى لِ َغ ْي ِر أَبِي ِه‬
َ ‫فَلَ ْي‬ :ُ‫س لَه‬

َ ‫ َولَ ْي‬, ِ ‫ َع ُد َّو هَّللا‬ :‫أَ ْو قَا َل‬ , ‫ َو َمنْ َدعَا َر ُجالً بِا ْل ُك ْف ِر‬-
َ ‫ إالَّ َح‬, َ‫س َك َذلِك‬
]229[- . ))‫ار َعلَ ْي ِه‬

ْ َ‫أ‬ :‫و ْليَتَبَ َّو ْأ‬.

ْ ‫ي فَ ْل‬
‫ وهي المنز ُل‬،ً‫يتخذ لهُ َمباءة‬

‫رج َع علي ِه‬ :‫َحا َر َعلَ ْي ِه‬

Abu Dharr ‫ رضي هللا عنه‬reported that the Messenger of Allah ‫ ﷺ‬said:

"A person who attributes his fatherhood to anyone other than his real father,

knowing that he is not his father, commits an act of disbelief. And he who

makes a claim of anything which in fact does not belong to him, is none of us,

and he should make his abode in Hell. And he who labels anyone as

disbeliever or calls him the enemy of Allah subhanahu wataala while he is in

fact not so, his charge will revert to him." 

Explanation of the Hadith

This Hadīth contains a severe threat and strong warning for those who

commit any of these three acts; so what about the one who commits all of

them? The first act refers to someone who knows his real father and is sure
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about his lineage, yet he denies it and acts as if he doesn't know who his father

is and claims that his father is someone else or ascribes himself to another

tribe other than his own. The second act refers to someone who knowingly

makes a claim of something that does not belong to him, such as lineage,

wealth, a right, a deed, or knowledge. It also includes the person who falsely

claims having a particular kind of characteristic and takes advantage of it to

draw people's attention to him. Not only shall this person suffers severe

punishment, but also the Messenger of Allah ‫ ﷺ‬has disassociated

himself from him and asked this person to choose his abode in Hell because he

is one of its inhabitants. The third act refers to someone who labels an

innocent Muslim with disbelief, Judaism, Christianity, or enmity to Allah

subanahu wataala. Such false charges shall return to the one who makes

them, because he is more deserving of these detestable attributes than the

Muslim who is free from such accusations

Benefits of the Hadith

 In it is evidence for the prohibition of estrangement from his known lineage,

and affiliation with others, whether that is from his close father, or from his

grandfathers, in order for him to leave his tribe to another tribe, because of
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the great evils that result from it, such as the loss of lineages, mixing of

relatives with others, severing ties of kinship, and other that .

 require knowledge; Because the separation of the centuries, and the

sequence of the ancestors, may lead to error and ignorance, and Allah

subnahu wataala does not burden a soul beyond its capacity, and is not

blamed for forgetfulness and error.

 His saying “and whoever claims what he does not have” includes every false

claim, whether it is lineage, money, knowledge, workmanship, or otherwise.

 Everything he claims is false, for the Messenger of Allah ‫ ﷺ‬- was

innocent of him, and he is one of the people of Hell, so let him choose his

place in it.

 How if he supports his false claims with false oaths, to devour people's

money with them?! This is a great harm and a great matter.

 The third warning regarding the one who declares infidelity, immorality, or

denies belief, or otherwise to an unworthy person, then he is more deserving

of it than him; Because this is up to him, the reward is from the type of

work.

 It is taken from him to pay attention to the prohibition of blasphemy of

people without a legitimate justification, and apparent blasphemy.

 For expiation and expulsion from the religion is a dangerous matter, and it is

only done with insight, confirmation, and knowledge.

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 This does not mean that someone who is notorious in relation to someone

other than his father will enter into the threat like al-Miqdad ibn al-Aswad.

Rather, what is meant is a person who has changed his lineage from his

father to someone other than his father, knowing and deliberately choosing.