Dought & clear, - Did the Prophet (blessings and peace of Allah be upon him) ever hit his wife ‘Aa’ishah (may Allah be pleased with her)?

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In Saheeh Muslim, in vol. 4, hadeeth no. 2127 it is narrated from the hadeeth of Muhammad ibn Qays that ‘Aa’ishah (may Allah be pleased with her) stated that the Prophet (blessings and peace of Allah be upon him) gave her a painful shove on the chest, then he said, “Do you think that Allah and His Messenger would be unjust to you?” As far as I know, the Prophet (blessings and peace of Allah be upon him) never raised his hand against anyone to hit him, so can you explain to me the reason why the Prophet (blessings and peace of Allah be upon him) hit ‘Aa’ishah (may Allah be pleased with her), as mentioned in this hadeeth? There are a lot of people who hate Islam and use this hadeeth to cast aspersions upon the Prophet (blessings and peace of Allah be upon him).
Praise be to Allah
The hadeeth mentioned in the question is that which was narrated from ‘Aa’ishah (may Allah be pleased with her), who said:
When it was my night when the Messenger of Allah (blessings and peace of Allah be upon him) was with me, he came in and took off his cloak, took off his shoes and put them by his feet, spread the edge of his waist wrapper on his bed and lay down. He waited until he thought that I had gone to sleep, then he picked up his cloak slowly, put on his shoes slowly, opened the door slowly, and went out, then he closed it slowly. I put my chemise over my head and veiled myself, and wrapped my waist wrapper around me, then I set out following him, until he reached al-Baqee‘ where he stood for a long time, then he raised his hands three times. Then he set off, so I set off, then he hastened, so I hastened, then he jogged, so I jogged, then he ran so I ran, then I reached home before him and went in. No sooner had I laid down but he came in and said: “What is the matter, O ‘Aa’ishah? Why are you out of breath?” I said: It is nothing. He said: “Either you tell me or the Subtle One, the All-Aware will tell me.” I said: O Messenger of Allah, may my father and mother be sacrificed for you! And I told him. He said: “So you were the person that I saw in front of me?” I said: Yes. He gave me a painful shove on the chest, then he said: “Did you think that Allah and His Messenger would be unjust to you?” She said: Whatever the people conceal, Allah knows it; yes. He said: “Jibreel came to me when you saw. He called me but he concealed it from you, and I answered him but I concealed it from you. He would not enter upon you when you were not fully dressed. I thought that you had gone to sleep and I did not want to wake you up, and I was afraid that you might be frightened. He said: “Your Lord is commanding you to go to the people of al-Baqee’ and pray for forgiveness for them.” I said: What should I say to them, O Messenger of Allah? He said: “Say: Peace be upon the people of these abodes, believers and Muslims. May Allah have mercy on those of us who have gone on before and those who come later, and we will – if Allah wills – join you soon.”
Narrated by Muslim, 974
The issue mentioned in the question may be explained from several angles:
Firstly:
The words of ‘Aa’ishah (may Allah be pleased with her), “he gave me a painful shove in the chest” indicate that what the Prophet (blessings and peace of Allah be upon him) did was merely a shove, i.e., he pushed her or poked her in the chest; this does not reach the level of real hitting that is intended to cause pain and to humiliate. In fact it is stated inLisaan al-‘Arab(3/393) that one of the meanings of the word lahd (translated here as shove) is poke. InTaaj al-‘Aroos(9/145) it says that one of the meanings of the word lahd is to apply pressure.
All of these meanings indicate that the Prophet (blessings and peace of Allah be upon him) did not hit her in the sense meant by those who want to cast aspersions upon him; rather he poked her or pushed her in the chest in such a way that she felt pain, but it was mild and unintended pain; rather the purpose behind it was to point out something and teach.
Secondly:
If the reader reflects on this hadeeth he will realise that it is one of the proofs of the greatness of the Prophet’s attitude. A man may live with his wife for many years, and she may do many things because of the jealousy that is an inherent part of women’s character, but he (blessings and peace of Allah be upon him) is not known to have ever caused her harm in word or deed, except for what is mentioned in this hadeeth, despite the large number of narrators who transmitted all the details of his life (blessings and peace of Allah be upon him). This is indicative of his perfect character (blessings and peace of Allah be upon him).
As for those haters who seek to cast aspersions upon him, they wish that they could find any suggestion that he (blessings and peace of Allah be upon him) hit his wife in such a way that it caused pain, or at least that he hit her in a way that hurt her, by way of rebuking and humiliation. But they failed to do so. The most that is mentioned in this hadeeth is that ‘Aa’ishah (may Allah be pleased with her) said: He gave me a painful shove in the chest. The one who wants to hit and humiliate someone will not limit it to a shove in the chest; rather he will focus his energies on the sides of the body or the face, and have a humiliating impact on the mind of the one whom he hits. We do not see anything of that nature in the hadeeth of ‘Aa’ishah (may Allah be pleased with her).
Thirdly:
This hadeeth is indicative of the perfect character of the Prophet (blessings and peace of Allah be upon him) and of his compassion and tenderheartedness, because he did not rebuke or strike or tell off; rather he chided her gently with the aim of teaching ‘Aa’ishah (may Allah be pleased with her) and the ummah after her. Allah, may He be glorified and exalted, and His Messenger (blessings and peace of Allah be upon him) do not treat anyone unjustly, and it is not permissible for anyone to think negatively of Allah or His Messenger. Rather what is required of others is to think positively of Allah and to accept whatever Allah, may He be glorified and exalted, decrees. That “shove” was one of the means of teaching and highlighting a matter of great importance that it is not appropriate to forget or neglect, no matter how great her jealousy concerning the Prophet (blessings and peace of Allah be upon him) and her love for him. It is not appropriate for it to be thought that the Prophet of Allah (blessings and peace of Allah be upon him) would wrong any of his wives for the sake of another, Allah forbid.
Fourthly:
Another indication that this “shove” was not by way of beating and causing pain; rather it was by way of teaching and pointing out something, is the rest of the conversation between the Prophet (blessings and peace of Allah be upon him) and ‘Aa’ishah (may Allah be pleased with her). It was a peaceful and beneficial discussion in which the compassion of the greatest teacher (blessings and peace of Allah be upon him) was manifested, as he explained to her the reason why he had gone out of the house at that late hour. He (blessings and peace of Allah be upon him) had opened the door quietly and left the house without a sound so as not to disturb her sleep. Such an explanation could not stem from anger or the aim of causing pain; rather it came from a compassionate, kind and noble husband who respected his wife and explained to her, telling her the details of what had happened with him, so as to share his story with her. Thus he instilled in her heart a sense of confidence and trust in her honest and sincere husband.
She said: Whatever the people conceal, Allah knows it; yes. He said: “Jibreel came to me when you saw. He called me but he concealed it from you, and I answered him but I concealed it from you. He would not enter upon you when you were not fully dressed. I thought that you had gone to sleep and I did not want to wake you up, and I was afraid that you might be frightened. He said: “Your Lord is commanding you to go to the people of al-Baqee’ and pray for forgiveness for them.” I said: What should I say to them, O Messenger of Allah? He said: “Say: Peace be upon the people of these abodes, believers and Muslims. May Allah have mercy on those of us who have gone on before and those who come later, and we will – if Allah wills – join you soon.”
Let the one who honestly and sincerely seeks the truth reflect on the story of a husband to whom an important matter came when he was sleeping in his wife’s bed at night. He wanted to go out and leave her, but he did not want to wake her up or disturb her sleep; he also did not want her to wake up and feel lonely, anxious and afraid that she had suddenly lost her husband who had been by her side.
Fifthly:
If we were to quote all the hadeeths that highlight the forbearance of the Prophet (blessings and peace of Allah be upon him) with his wives, it would take a long time. He was forbearing and compassionate in situations where an ordinary husband might lose his cool. But the one who had this great character (blessings and peace of Allah be upon him) was patient and forbearing; indeed he refrained from doing anything that could upset his wife.
Another example of that is seen in the report narrated by Umm Salamah (may Allah be pleased with her), which says that she brought some food in a dish of hers to the Messenger of Allaah (blessings and peace of Allah be upon her) and his companions, then ‘Aa’ishah came, wrapped up in a garment, with a stone pestle and broke the dish. The Prophet (blessings and peace of Allah be upon him) gathered the broken pieces of the dish and said: “Eat; your mother got jealous,” twice. Then the Messenger of Allaah (blessings and peace of Allah be upon him) took the dish of ‘Aa’ishah and sent it to Umm Salamah and he gave the dish of Umm Salamah to ‘Aa’ishah
Narrated by an-Nasaa’i inas-Sunan, 3956; classed as saheeh by al-Albaani inSaheeh an-Nasaa’i
It was narrated that Nu‘maan ibn Basheer (may Allah be pleased with him) said:
Abu Bakr came and asked permission to enter upon the Prophet (blessings and peace of Allah be upon him), and he heard ‘Aa’ishah raising her voice to the Messenger of Allah (blessings and peace of Allah be upon him). He gave him permission to enter, so he entered and said: O daughter of Umm Roomaan! – and he grabbed her – do you raise your voice to the Messenger of Allah (blessings and peace of Allah be upon him)? The Prophet (blessings and peace of Allah be upon him) separated them, and when Abu Bakr left, the Prophet (blessings and peace of Allah be upon him) started saying to her, to make her feel happy: “Do you not see how I intervened between the man and you?”
He said: Then Abu Bakr came and asked for permission to enter upon him, and he found him laughing with her. Permission was given to him, and he entered, and Abu Bakr said to him: O Messenger of Allah, make me a partner in your peace as you made me a partner in your war.
Narrated by Ahmad in al-Musnad, 30/341-342. The commentators said: Its isnaad is saheeh according to the conditions of Muslim.
So let those haters reflect on how great the compassion of the Prophet (blessings and peace of Allah be upon him) was towards his wife ‘Aa’ishah (may Allah be pleased with her), and how much he loved her, even in difficult circumstances in front of his guests before whom she broke the dish of food, and he looked for an excuse for her, saying: “your mother got jealous.”
Isn’t jealousy the same factor that motivated ‘Aa’ishah (may Allah be pleased with her) to go out following the Prophet (blessings and peace of Allah be upon him) that night, when she thought that he had gone out to see one of his other wives, but that did not cause him (blessings and peace of Allah be upon him) to rebuke her by hitting her in a way so as to cause pain, as happens with many husbands.
Sixthly:
If this “shove” had been hitting in a real and violent sense, ‘Aa’ishah (may Allah be pleased with her) would have wept like young women do, and she would have expressed her pain and objection to the Prophet (blessings and peace of Allah be upon him). But she did not do that; rather she continued the conversation with the Prophet (blessings and peace of Allah be upon him) and showed politeness by asking about the dhikr that is recommended when visiting graves. This indicates that the “shove” was no more than a gesture aimed at alerting and teaching, and that ‘Aa’ishah (may Allah be pleased with her) did not feel the slightest sense of hurt or offence that these haters are looking for to use against our noble Prophet (blessings and peace of Allah be upon him).
Seventhly:
Moreover we say: if a husband hits his wife – if it is gentle and not by way of humiliation, and there is an urgent reason for doing so – this is something permissible that was permitted by the Holy Qur’an, in which Allah, may He be exalted, says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husbands absence what Allah orders them to guard (e.g. their chastity, their husbands property, etc.). As to those women on whose part you see ill conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great”
[an-Nisa’ 4:34].
‘Aa’ishah (may Allah be pleased with her) made a mistake by going out of her house without the permission of her husband (blessings and peace of Allah be upon him), but the reason why she did it was that she wanted to catch up with him, as she felt happy being close to him. But – whatever the case – it was a mistake. Nevertheless, the Messenger of Allah (blessings and peace of Allah be upon him) did not use the means of striking lightly that is permitted by the Holy Qur’an, although if he had done that there would have been nothing wrong with it. It would have been within his rights to punish for such a mistake, as the Prophet of Allah Moosa (peace be upon him) took hold of his brother’s head and pulled him towards him. Rather our noble Prophet (blessings and peace of Allah be upon him) used “poking” the chest accompanied by a reminder to fear Allah, may He be glorified and exalted. This is an example of his perfect character and attitude (blessings and peace of Allah be upon him).
And Allah knows best.

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Dought & clear, - How to work out the seventh day on which it is mustahabb to sacrificethe ‘aqeeqah

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My question is: I had a baby boy born to me on Thursday at 4 p.m.; when should his ‘aqeeqah be? Should Thursday be counted (in working it out)?
Praise be to Allah
It is mustahabb to sacrifice the ‘aqeeqah on behalf of the new born on the seventh day, because the Prophet (blessings and peace of Allah be upon him) said: “Every child is in pledge for his ‘aqeeqah, which should be sacrificed on his behalf on the seventh day, and his head should be saved and he should be given his name.” Narrated by Abu Dawood, 2455; classed as saheeh by Shaykh al-Albaani.
Ibn Qudaamah (may Allah have mercy on him) said: Our companions said: The Sunnah is to sacrifice it on the seventh day, and we do not know of any difference of opinion among the scholars who say that it is prescribed concerning the fact that it is mustahabb to sacrifice it on the seventh day. The evidence for that is the hadeeth of Samurah, from the Prophet (blessings and peace of Allah be upon him) according to which he said: “Every child is in pledge for his ‘aqeeqah, which should be sacrificed on his behalf on the seventh day…”
End quote fromal-Mughni, 9/364
Secondly:
Once it is established that it is mustahabb to sacrifice the ‘aqeeqah on behalf of the child on the seventh day, is the day of birth included in that, according to the majority of scholars? An-Nawawi (may Allah have mercy on him) said: Is the day of birth counted as one of the seven? There are two opinions, the more correct of which is that it is counted, so the sacrifice is done on the sixth day after (the day of birth).
The second view is that it is not counted, so the sacrifice is done on the seventh day after (the day of birth). This is what is stated in al-Buwayti, but the first view is the apparent meaning of the hadeeths. If the child is born at night, the day that follows that night is included, and there is no difference of opinion on this point.
End quote fromal-Majmoo‘, 8/411
Inal-Mawsoo‘ah al-Fiqhiyyah(30/279) it says: The majority of fuqaha’ are of the view that the day of birth is counted as one of the seven, but the night is not counted if the infant is born at night; rather the day that follows that night is counted. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The words “is to be sacrificed on the seventh day” mean that it is Sunnah to sacrifice the ‘aqeeqah on the seventh day. So if the child was born on Saturday, the sacrifice is to be done on Friday, i.e., one day before the day on which the child was born. This is the basic guideline. If the child was born on Thursday, then (the ‘aqeeqah) should be on Wednesday.
End quote fromash-Sharh al-Mumti‘, 7/493
Thirdly:
What was said about the day of birth not being counted if the child is born after midday was stated by a number of scholars (may Allah have mercy on them). In fact they said that the day of birth should not be counted at all, whether the child was born before or after midday. This is the view of the Maalikis.
It says inMukhtasar Khaleel: It is recommended to sacrifice one sheep that meets the requirements of udhiyah on the seventh day after birth, during the day, and the (previous) day should not be counted if the birth occurred shortly before Fajr.
Al-Mawwaaq (may Allah have mercy on him) said, quoting from Ibn Rushd: The view of Ibn al-Qaasim and his report from Maalik inal-Mudawwanahand elsewhere is that if the child was born after dawn, that day is not to be counted, and the seven days should be counted from the following day. If the child is born before dawn, if that was at night, then that day is to be counted.
End quote fromat-Taaj wa’l-Ikleel, 4/390
The correct view is that of the majority of scholars (may Allah have mercy on him), which is that the ‘aqeeqah is to be sacrificed on the child’s behalf on the seventh day from his birth, because the Prophet (blessings and peace of Allah be upon him) said: “[it] should be sacrificed on his behalf on the seventh day…”.
Shaykh Muhammad ibn Muhammad al-Mukhtaar ash-Shanqeeti (may Allah preserve him) said: What is meant is that the day of the ‘aqeeqah is the seventh day after the day of birth. Therefore the day (of the week) on which he is born is the seventh day.
End quote fromSharh al-Mustaqni‘.
The matter is mustahabb. If it is possible to sacrifice the ‘aqeeqah on the seventh day after his birth, this is better, but if it is not possible to do it until after the seventh day, there is nothing wrong with that and the ‘aqeeqah sacrificed on the child’s behalf will be acceptable.
An-Nawawi (may Allah have mercy on him) said: If he sacrifices it after the seventh day or before it, or after the birth, that is acceptable, but if he sacrifices it before the birth, that is not acceptable, and there is no difference of scholarly opinion on this point; rather it is just meat.
And Allah knows best.

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The Heart of the Matter |-:__:-|: For children, - Islamic Ethics and Morality: Alleg...

The Heart of the Matter |-:__:-|: For children, - Islamic Ethics and Morality: Alleg...: Share What is an allegation? To reveal the bad quality of a believer, which is actually found in him is Gheebat (backbitin...

For children, - Islamic Ethics and Morality: Allegations against a believer (Mo'min)

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What is an allegation? To reveal the bad quality of a believer, which is actually found in him is Gheebat (backbiting). However, to reveal detestable traits of a believer, which are not found in him is called Tohmat (allegation). The sole purpose behind leveling allegations is to defame the believer.
There are two words for backbiting, one is GHEEBAT, and the other is TOHMAT. When you speak about someone, and what you say is TRUE, then this is GHEEBAT. When you speak about someone, and what you say is FALSE, then this is TOHMAT.
The Prophet Mohammed (s.a.w.s.) once said, "O Abu Zar, keep yourself away from backbiting because it is worse than adultery ... After committing adultery, if one repents, Allah forgives him, but the backbiter can not be pardoned unless he has been pardoned by the one about whom he has been backbiting."
Imagine you saw someone you know go into a pub (a place where people go to drink alcohol). If you were to tell the world that this man has been drinking, then that is Tohmat. How do you know he was drinking? He could have broken down, and gone in the pub to use the phone, or ask directions.
In Islam, you should always give the benefit of the doubt to others. Even if someone does do something bad, you should hide it, and not tell the whole world. How would you like it if Allah (SWT) told the whole world the evil that you or I perform? We all commit sins at one time or another. If Allah (SWT) can hide our faults, then you should hide the faults of others.
In Dua e Kumail, we say to Allah (SWT), "O He who covers defects ... " In the Noble Qur'an, Allah (SWT) tells us: "... And do not spy nor let some of you backbite others. Does one of you like to eat the dead flesh of his brother?" (49:12)
This shows us that backbiting is as bad as eating the flesh of your dead brother. This means that once someone you know, i.e., your brother/sister in Islam has done something bad, they have killed their own reputation. By telling others what they have done, you are enjoying and gaining at their loss. It is as if you are eating and feasting on the reputation they have already destroyed.
In the early days of the first few Imams, there were two men. Let us call the fist one Haroon and the second one Khalid. One day Khalid started telling everybody bad things about Haroon. Khalid was spreading lies all around. After a few days Haroon heard about this. The first thing he did was to go home and put all his money, valuable gold and silver in a big bag and then took the bag to Khalid's house.
When Khalid saw Haroon coming he became scared because he thought that Haroon had come to beat him up. Khalid came out of his house and fell on his knees and begged to Haroon, "O Haroon, I am really sorry, I did not mean to tell tales about you, O please do not beat me!"
Haroon said, "I have not come to beat you, I have come to give you this money, and this wealth."
Khalid had the shock of his life. Haroon continued, " Khalid, I have come to thank you, here have this wealth of mine."
Khalid stood up and asked, "Why are you giving me wealth when I have insulted you and spoilt your name among the people?"
Haroon replied. "The Prophet Mohammed (s.a.w.s.)has said that if one person TALKS BEHIND THE BACK of another, the thawaab (reward) of the first person gets transferred to the second." he continued, "So now that you have spoken bad of me behind my back, I am thanking you for giving me all your thawaab. This money is too little for the amount of thawaab that you have given me."
This shows how bad Gheebat and Tohmat are.
Once there was a man who did Tohmat of our Sixth Imam Sadiq (a.s.). Imam Sadiq (a.s.) did no know about it until a few days later when one of his 'friends' came to him and said, "Oh Imam, I have heard terrible news. This person has been going around and saying this about you."
Imam Sadiq (a.s.) became angry at his 'friend'. He said, "Think of the person who did Tohmat towards me as if he shot an arrow at my body. I did not hear him so it is as if the arrow missed me; But by telling me this news, you have picked up the arrow from the ground and have hit me with it."
It is the duty of a good Muslim to stop others from speaking ill of a person, and if that is not possible he should go away from the people who are talking ill.

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