Al-Mughni by Ibn Qudama - Edited by Al-Turki

peace and blessings of Allah be upon him - would cover me with his mantle while I looked at the Abyssinians playing in the mosque. Muttafaq 'alayh (133). And on the day the Prophet - peace and blessings of Allah be upon him - finished the Eid sermon, he went to the women and exhorted them, accompanied by Bilal, and he commanded them to give charity (134). Furthermore, if they (135) were prevented from looking, it would have been obligatory for men to veil themselves, just as it was made obligatory for women, so that they would not look at them. As for the hadith of Nabhan, Ahmad said: Nabhan narrated two strange hadiths, meaning this hadith and the hadith: "If any of you has a mukatab (a slave with a contract of manumission), let her veil herself from him" (136). It is as if he pointed to the weakness of his hadith, since he did not narrate anything other than these two hadiths which contradict the established principles. Ibn 'Abd al-Barr said: Nabhan is unknown; he is not known except through the narration of al-Zuhri from him regarding this hadith. The hadith of Fatimah is authentic, so the argument based upon it is binding. Then, it is possible that the hadith of Nabhan is specific to the wives of the Prophet - peace and blessings of Allah be upon him. This is what Ahmad and Abu Dawud said. Al-Athram said: I said to Abu 'Abd Allah: Was the hadith of Nabhan specifically for the wives of the Prophet - peace and blessings of Allah be upon him - while the hadith of Fatimah was for all other people? He said: Yes. And if we assume there is a contradiction, then giving precedence to authentic hadiths is better than adopting a singular hadith whose chain of narration (isnad) is subject to discussion.

(133) Narrated by al-Bukhari, in: The Chapter on the Spear-Players in the Mosque, from the Book of Prayer; and in: The Chapter on If One Misses the Eid [prayer] he should pray two rak'ahs..., from the Book of the Two Eids; and in: The Chapter on the Story of the Abyssinians and the Prophet's saying - peace and blessings of Allah be upon him -: "O Banu Arfida", from the Book of Virtues; and in: The Chapter on a Woman Looking at the Abyssinians..., from the Book of Marriage. Sahih al-Bukhari 1/123, 2/29, 4/225, 7/48, 49. And by Muslim, in: The Chapter on the Permission for Play Which Contains No Sin During the Days of Eid, from the Book of the Two Eids. Sahih Muslim 2/608, 609. It was also narrated by al-Nasa'i, in: The Chapter on Play in the Mosque on the Day of Eid..., from the Book of the Two Eids. al-Mujtaba 3/159. And by Imam Ahmad, in: al-Musnad 6/84, 85, 166, 247, 270. (134) Its takhrij was previously mentioned in: 3/278. Additionally: It was narrated by al-Bukhari, in: The Chapter on the Going Out of Children to the Musalla (prayer ground), and The Chapter on Knowledge at the Musalla, and The Chapter on the Imam's Exhortation to Women on the Day of Eid, from the Book of the Two Eids; and in: The Chapter on Those Who Have Not Reached Puberty, from the Book of Marriage. Sahih al-Bukhari 2/26, 27, 7/51, 52. And by Ibn Majah, in: The Chapter on What Has Been Reported Regarding the Prayer of the Two Eids, from the Book of Establishing the Prayer. Sunan Ibn Majah 1/406. And by al-Darimi, in: The Chapter on the Prayer of the Two Eids Without Adhan or Iqama..., from the Book of Prayer. Sunan al-Darimi 1/376. (135) In the original manuscript: "wa-li-annahu" (and because it). (136) Its takhrij was previously mentioned on page 125.

peace and blessings of Allah be upon him - would cover me with his mantle while I looked at the Abyssinians playing in the mosque. Muttafaq 'alayh (133). And on the day the Prophet - peace and blessings of Allah be upon him - finished the Eid sermon, he went to the women and exhorted them, accompanied by Bilal, and he commanded them to give charity (134). Furthermore, if they (135) were prevented from looking, it would have been obligatory for men to veil themselves, just as it was made obligatory for women, so that they would not look at them. As for the hadith of Nabhan, Ahmad said: Nabhan narrated two strange hadiths, meaning this hadith and the hadith: "If any of you has a mukatab (a slave with a contract of manumission), let her veil herself from him" (136). It is as if he pointed to the weakness of his hadith, since he did not narrate anything other than these two hadiths which contradict the established principles. Ibn 'Abd al-Barr said: Nabhan is unknown; he is not known except through the narration of al-Zuhri from him regarding this hadith. The hadith of Fatimah is authentic, so the argument based upon it is binding. Then, it is possible that the hadith of Nabhan is specific to the wives of the Prophet - peace and blessings of Allah be upon him. This is what Ahmad and Abu Dawud said. Al-Athram said: I said to Abu 'Abd Allah: Was the hadith of Nabhan specifically for the wives of the Prophet - peace and blessings of Allah be upon him - while the hadith of Fatimah was for all other people? He said: Yes. And if we assume there is a contradiction, then giving precedence to authentic hadiths is better than adopting a singular hadith whose chain of narration (isnad) is subject to discussion.

Translation · EN

Notes

Translation · EN

Notes