abuahmed
19-05-06, 08:06 AM
All perfect praise is due to Allaah; I testify that there is none worthy of worship except Allaah and that Muhammad is His Slave and Messenger; may Allaah exalt his mention, as well as that of his family and all his companions.
Abu Qilaabah, may Allaah have mercy upon him, reported: “Anas, may Allaah be pleased with him, said: `It is the Sunnah of the Prophet sallallaahu 'alayhi wa sallam, that if someone marries a virgin whilst already being married, he should spend with the virgin the first seven days (of the marriage), and then divide his time (equally) among all his wives. If someone marries a matron (i.e., a non-virgin) whilst being married to a virgin (i.e., she was a virgin at the time of her marriage), he should stay with the matron for the first three days (of the marriage), and then divide his time (equally) among all his wives.`” Then, Abu Qilaabah, may Allaah have mercy upon him, said: “If I wished, I could say that Anas, may Allaah be pleased with him, narrated this on behalf of the Prophet sallallaahu 'alayhi wa sallam.” [Al-Bukhaari & Muslim]
Imaam Ibn Hajar, may Allaah have mercy upon him, said: “This last sentence of Abu Qilaabah, may Allaah have mercy upon him, means that if he had said that Anas, may Allaah be pleased with him, heard this from the Prophet sallallaahu 'alayhi wa sallam, and then reported it on his behalf, then he would telling the truth, but he preferred to stick precisely to what he heard.” [End of quote]
Imaam Ibn Daqeeq Al-‘Eed, may Allaah have mercy upon him, said about this last sentence: “There are two possibilities of its meaning: one is that Abu Qilaabah, may Allaah have mercy upon him, thought he heard Anas, may Allaah be pleased with him, say that he heard it from the Prophet sallallaahu 'alayhi wa sallam and then reported it on his behalf, but since he was not absolutely positive about this, he preferred to report it as a statement of Anas, may Allaah be pleased with him. The second possibility is that since Anas, may Allaah be pleased with him, stated at the beginning: `It is the Sunnah of the Prophet sallallaahu 'alayhi wa sallam…` then it is certain that he must have heard it from the Prophet sallallaahu 'alayhi wa sallam.” [End of quote]
There are other narrations of this story in which the saying was positively attributed to the Prophet sallallaahu 'alayhi wa sallam by beginning with: “Anas, may Allaah be pleased with him, narrated that the Prophet sallallaahu 'alayhi wa sallam said: …”
Imaam Ibn ‘Abdul-Barr, may Allaah have mercy upon him, said: “The majority of the scholars are of the opinion that this spending of the three or seven days is the right of the new wife, due to her being new.” [End of quote]
Imaam An-Nawawi, may Allaah have mercy upon him, said: “If the man was not previously married, then spending such time (at the beginning of the marriage) is only recommended, but if he is already married then it is an obligation to do so (i.e. before dividing his time equally between all his wives).” [End of quote] The wordings of the narrations prove that the man must already be married in order to spend such time with his new bride. Stating that this (spending the first days of marriage) also applies to the man who marries for the first time clearly contradicts the abovementioned narration, because it is very obvious that dividing one's time between his wives can only be done by someone who has more then one wife, as Imaam Ibn Hajar, may Allaah have mercy upon him, emphasised.
If the new wife is a matron and requires from her husband that he spend seven days with her instead of the three she is entitled to, then he may honour her request, but must make up for the whole seven days with his other wife or wives later on. This is just as the Prophet sallallaahu 'alayhi wa sallam said to Umm Salamah, may Allaah be pleased with her, when she requested him to spend seven nights with her at the beginning of their marriage: “If you so wish, I will spend seven nights with you, but then (you must) give each one of my other wives seven nights as well.” [Muslim] In another narration, he sallallaahu 'alayhi wa sallam said: “If you so wish, I will spend three nights with you, and then begin taking turns (amongst all the wives).” On the other hand, if the man wishes to spend seven days with the new matron wife on his own accord, then all he has to do is make up the difference (i.e. four days) with the other wives later on.
Imaam Ash-Shaafi’ee, may Allaah have mercy upon him, said: “It is disliked that the man misses the congregational prayers or any other virtuous deed because of his (new) marriage.” [End of quote]
Ibn `Abbaas, may Allaah be pleased with him and his father, reported that the Prophet sallallaahu 'alayhi wa sallam said: “When anyone intends to have (sexual intercourse) with his wife, he should say: 'Bismillaah! Allaahumma jannibna Ash-Shaytaan, wa jannib Ash-Shaytana maa razaqtana (i.e., 'In the Name of Allaah, O Allaah! Keep us away from Satan and keep Satan away from what You have bestowed upon us);' and if Allaah has ordained a child for them (as a result of that intercourse), Satan will never harm it.” [Al-Bukhaari & Muslim]
This narration proves that one can utter this supplication upon intending to have sexual intercourse and not necessarily just preceding it, although that was specified in another narration of this text were the Prophet sallallaahu 'alayhi wa sallam said: “When anyone is about to have (sexual intercourse) with his wife, he should say…”
There is another narration of this Hadeeth in which the Prophet sallallaahu 'alayhi wa sallam ended by saying: “ …And if Allaah has ordained a child for them, Satan will never be able to empower him.” [Muslim] The scholars have differed with regard to the harm that a child cannot be afflicted with. The scholars agree that not all harm or evil is meant by this statement, since we were informed by the Prophet sallallaahu 'alayhi wa sallam that every newborn cries upon birth due to being pinched by the devil. Some scholars said that such a child, whose parents had supplicated as mentioned above, will be amongst those referred to in the verse:
إِنَّ عِبَادِي لَيْسَ لَك عَلَيْهِمْ سُلْطَان
which means: “Indeed, My salves – no authority will you [Satan] have over them…” [Al-Hijr: 42]
Imaam Ibn Daqeeq Al-‘Eed, may Allaah have mercy upon him, said: “Satan will not be able to harm him (i.e., the child that results from the intercourse) with regards to his religion, but he will (nevertheless) be fallible.” [End of quote]
Imaam Ad-Daawoodi, may Allaah have mercy upon him, said: “Satan will not be able to lead him from being a Muslim to becoming a disbeliever.” [End of quote]
Other scholars said that the verse means that he will not be possessed by the devil; others said that he will not be able to harm his body; yet others said he will not harm him by having a share in the sexual intercourse along with the child's father. Mujaahid, may Allaah have mercy upon him, said: “The one who fails to mention Allaah when having sexual intercourse will have Satan swirling around in his private parts and having a share in the intercourse.” [End of quote] Perhaps this is the closest to the correct opinion.
Many benefits can be deduced from the above narration, such as:
· It recommends the mentioning of Allaah upon having intercourse, as well as supplication and the continuous adherence to such a practice.
· It proves that one may seek for something to be blessed by mentioning the name of Allaah upon it, as well as seeking refuge in Allaah from Satan from it.
· Allaah is the One who enables and facilitates the slave to utter His mention.
· Satan sticks to the son of Aadam during all situations and can only be repelled by the latter mentioning Allaah.
· The one who is not upon ritual purity may mention Allaah, as it is known that the one who is having intercourse is in the state of major impurity and requires a ritual bath in order to exit from it.
Abu Qilaabah, may Allaah have mercy upon him, reported: “Anas, may Allaah be pleased with him, said: `It is the Sunnah of the Prophet sallallaahu 'alayhi wa sallam, that if someone marries a virgin whilst already being married, he should spend with the virgin the first seven days (of the marriage), and then divide his time (equally) among all his wives. If someone marries a matron (i.e., a non-virgin) whilst being married to a virgin (i.e., she was a virgin at the time of her marriage), he should stay with the matron for the first three days (of the marriage), and then divide his time (equally) among all his wives.`” Then, Abu Qilaabah, may Allaah have mercy upon him, said: “If I wished, I could say that Anas, may Allaah be pleased with him, narrated this on behalf of the Prophet sallallaahu 'alayhi wa sallam.” [Al-Bukhaari & Muslim]
Imaam Ibn Hajar, may Allaah have mercy upon him, said: “This last sentence of Abu Qilaabah, may Allaah have mercy upon him, means that if he had said that Anas, may Allaah be pleased with him, heard this from the Prophet sallallaahu 'alayhi wa sallam, and then reported it on his behalf, then he would telling the truth, but he preferred to stick precisely to what he heard.” [End of quote]
Imaam Ibn Daqeeq Al-‘Eed, may Allaah have mercy upon him, said about this last sentence: “There are two possibilities of its meaning: one is that Abu Qilaabah, may Allaah have mercy upon him, thought he heard Anas, may Allaah be pleased with him, say that he heard it from the Prophet sallallaahu 'alayhi wa sallam and then reported it on his behalf, but since he was not absolutely positive about this, he preferred to report it as a statement of Anas, may Allaah be pleased with him. The second possibility is that since Anas, may Allaah be pleased with him, stated at the beginning: `It is the Sunnah of the Prophet sallallaahu 'alayhi wa sallam…` then it is certain that he must have heard it from the Prophet sallallaahu 'alayhi wa sallam.” [End of quote]
There are other narrations of this story in which the saying was positively attributed to the Prophet sallallaahu 'alayhi wa sallam by beginning with: “Anas, may Allaah be pleased with him, narrated that the Prophet sallallaahu 'alayhi wa sallam said: …”
Imaam Ibn ‘Abdul-Barr, may Allaah have mercy upon him, said: “The majority of the scholars are of the opinion that this spending of the three or seven days is the right of the new wife, due to her being new.” [End of quote]
Imaam An-Nawawi, may Allaah have mercy upon him, said: “If the man was not previously married, then spending such time (at the beginning of the marriage) is only recommended, but if he is already married then it is an obligation to do so (i.e. before dividing his time equally between all his wives).” [End of quote] The wordings of the narrations prove that the man must already be married in order to spend such time with his new bride. Stating that this (spending the first days of marriage) also applies to the man who marries for the first time clearly contradicts the abovementioned narration, because it is very obvious that dividing one's time between his wives can only be done by someone who has more then one wife, as Imaam Ibn Hajar, may Allaah have mercy upon him, emphasised.
If the new wife is a matron and requires from her husband that he spend seven days with her instead of the three she is entitled to, then he may honour her request, but must make up for the whole seven days with his other wife or wives later on. This is just as the Prophet sallallaahu 'alayhi wa sallam said to Umm Salamah, may Allaah be pleased with her, when she requested him to spend seven nights with her at the beginning of their marriage: “If you so wish, I will spend seven nights with you, but then (you must) give each one of my other wives seven nights as well.” [Muslim] In another narration, he sallallaahu 'alayhi wa sallam said: “If you so wish, I will spend three nights with you, and then begin taking turns (amongst all the wives).” On the other hand, if the man wishes to spend seven days with the new matron wife on his own accord, then all he has to do is make up the difference (i.e. four days) with the other wives later on.
Imaam Ash-Shaafi’ee, may Allaah have mercy upon him, said: “It is disliked that the man misses the congregational prayers or any other virtuous deed because of his (new) marriage.” [End of quote]
Ibn `Abbaas, may Allaah be pleased with him and his father, reported that the Prophet sallallaahu 'alayhi wa sallam said: “When anyone intends to have (sexual intercourse) with his wife, he should say: 'Bismillaah! Allaahumma jannibna Ash-Shaytaan, wa jannib Ash-Shaytana maa razaqtana (i.e., 'In the Name of Allaah, O Allaah! Keep us away from Satan and keep Satan away from what You have bestowed upon us);' and if Allaah has ordained a child for them (as a result of that intercourse), Satan will never harm it.” [Al-Bukhaari & Muslim]
This narration proves that one can utter this supplication upon intending to have sexual intercourse and not necessarily just preceding it, although that was specified in another narration of this text were the Prophet sallallaahu 'alayhi wa sallam said: “When anyone is about to have (sexual intercourse) with his wife, he should say…”
There is another narration of this Hadeeth in which the Prophet sallallaahu 'alayhi wa sallam ended by saying: “ …And if Allaah has ordained a child for them, Satan will never be able to empower him.” [Muslim] The scholars have differed with regard to the harm that a child cannot be afflicted with. The scholars agree that not all harm or evil is meant by this statement, since we were informed by the Prophet sallallaahu 'alayhi wa sallam that every newborn cries upon birth due to being pinched by the devil. Some scholars said that such a child, whose parents had supplicated as mentioned above, will be amongst those referred to in the verse:
إِنَّ عِبَادِي لَيْسَ لَك عَلَيْهِمْ سُلْطَان
which means: “Indeed, My salves – no authority will you [Satan] have over them…” [Al-Hijr: 42]
Imaam Ibn Daqeeq Al-‘Eed, may Allaah have mercy upon him, said: “Satan will not be able to harm him (i.e., the child that results from the intercourse) with regards to his religion, but he will (nevertheless) be fallible.” [End of quote]
Imaam Ad-Daawoodi, may Allaah have mercy upon him, said: “Satan will not be able to lead him from being a Muslim to becoming a disbeliever.” [End of quote]
Other scholars said that the verse means that he will not be possessed by the devil; others said that he will not be able to harm his body; yet others said he will not harm him by having a share in the sexual intercourse along with the child's father. Mujaahid, may Allaah have mercy upon him, said: “The one who fails to mention Allaah when having sexual intercourse will have Satan swirling around in his private parts and having a share in the intercourse.” [End of quote] Perhaps this is the closest to the correct opinion.
Many benefits can be deduced from the above narration, such as:
· It recommends the mentioning of Allaah upon having intercourse, as well as supplication and the continuous adherence to such a practice.
· It proves that one may seek for something to be blessed by mentioning the name of Allaah upon it, as well as seeking refuge in Allaah from Satan from it.
· Allaah is the One who enables and facilitates the slave to utter His mention.
· Satan sticks to the son of Aadam during all situations and can only be repelled by the latter mentioning Allaah.
· The one who is not upon ritual purity may mention Allaah, as it is known that the one who is having intercourse is in the state of major impurity and requires a ritual bath in order to exit from it.