Al-Adab Al-Mufrad
Asking Permission
كتاب الاسْتِئْذَانُ
Chapter 481
بَابُ: كَيْفَ نَزَلَتْ آيَةُ الْحِجَابِ؟
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas said: I was ten years old when the Messenger of Allah ﷺ arrived in Madinah. My mothers prepared me to serve him, and I served him for ten years. He died when I was twenty. I was among those most knowledgeable about the circumstances of the veil. The first revelation concerning it came when the Messenger of Allah ﷺ had consummated his marriage with Zaynab bint Jahsh and was a bridegroom with her. He invited the people, who ate some food and then left. A group remained with the Prophet ﷺ and stayed for a long time. He stood and went out, and I went out hoping they would leave. He walked, and I walked with him, until he reached the threshold of Aisha’s chamber. Thinking they had left, he returned, and I returned with him. He went in to Zaynab, but they were still sitting there. He went back out, and I went back with him until he reached the threshold of Aisha’s chamber again. He thought they had left, so he returned, and I returned with him. This time they had indeed left. The Prophet ﷺ then drew a curtain between me and him, and the veil was revealed.
Notes and open questions — unreviewed
The wording أَصْبَحَ بِهَا عَرُوسًا refers to the morning after the marriage was consummated; the Arabic does not say that the Prophet built a room for Zaynab.
أَصْبَحَ بِهَا عَرُوسًا
The Arabic describes the Prophet as a bridegroom with Zaynab; it does not mention constructing a room.
Should the witness’s claim that he built a room be corrected?
فَكَانَ أَوَّلُ مَا نَزَلَ
The Arabic refers to the first revelation of the veil passage in this context.
Should the witness clarify that this was the first revelation concerning the veil?
Chapter 482
بَابُ الْعَوْرَاتِ الثَّلاثِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Tha‘labah ibn Abi Malik al-Qurazi said: I rode to Abdullah ibn Suwayd of Banu Haritha ibn al-Harith to ask him about the three private times, which he observed. He asked, “What do you want?” I said, “I want to observe them.” He said: “When I take off my clothes at midday, none of my family who has reached puberty may enter upon me without my permission, unless I call them; my calling them is their permission. Nor may anyone enter at dawn, when people begin to stir, until the prayer has been performed. Nor may anyone enter after I have prayed the night prayer and taken off my clothes, until I sleep.”
Notes and open questions — unreviewed
The second private-time clause is terse in the Arabic; it is rendered as the period from dawn activity until the prayer is performed.
حَتَّى تُصَلَّى الصَّلاَةُ
The Arabic says “until the prayer is performed”; the witness adds that people must know he has prayed.
Should the added knowledge condition be removed?
Chapter 483
بَابُ أَكْلِ الرَّجُلِ مَعَ امْرَأَتِهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Aisha said: I used to eat hais with the Prophet ﷺ. Umar passed by, and the Prophet invited him to eat. Umar’s hand touched my finger, and he exclaimed, “Ah! If I were obeyed regarding you, no eye would see you.” Then the veil was revealed.
Notes and open questions — unreviewed
Ḥays is a dish made from dates and other ingredients such as clarified butter.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Kharija ibn al-Harith ibn Rafi ibn Makith al-Juhani reported from Salim ibn Sarj, the client of Umm Sabiyya bint Qays—who was Khawla and Kharija’s grandmother—that he heard her say: “My hand and the hand of the Messenger of Allah ﷺ met in one vessel.”
Notes and open questions — unreviewed
The report names Umm Sabiyya bint Qays, also known as Khawla.
أُمِّ صَبِيَّةَ بِنْتِ قَيْسٍ
The Arabic names Umm Sabiyya, not Umm Habiba.
Should the witness’s name be corrected?
اخْتَلَفَتْ يَدِي وَيَدُ رَسُولِ اللهِ
The Arabic indicates that the two hands met/overlapped in one vessel, not that they mixed together.
Should this be translated as the hands meeting in one vessel?
Chapter 484
بَابُ إِذَا دَخَلَ بَيْتًا غَيْرَ مَسْكُونٍ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abdullah ibn Umar said: When someone enters an uninhabited house, let him say, “Peace be upon us and upon Allah’s righteous servants.”
Notes and open questions — unreviewed
السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ
The witness omits “peace be upon us.”
Should the complete greeting be restored?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abbas recited: “Do not enter houses other than your own until you have sought permission and greeted their inhabitants.” He said this was excepted by Allah’s words: “There is no blame upon you for entering uninhabited houses in which you have some use; Allah knows what you disclose and what you conceal.”
Notes and open questions — unreviewed
This is Qur’an 24:27–29; مَتَاعٌ لَكُمْ means something of use or benefit to you.
فِيهَا مَتَاعٌ لَكُمْ
مَتَاعٌ means something useful or beneficial, not necessarily a service.
Should “service” be corrected to “use or benefit”?
Chapter 485
بَابُ {لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ}
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Umar said regarding the verse, “Let those whom your right hands possess ask your permission”: “This applies to men rather than women.”
Notes and open questions — unreviewed
The cited verse is Qur’an 24:58.
لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ
The verse reference is Qur’an 24:58, not 24:56.
Should the witness’s verse number be corrected?
Chapter 486
بَابُ قَوْلِ اللهِ: {وَإِذَا بَلَغَ الأَطْفَالُ مِنْكُمُ الْحُلُمَ}
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Umar would separate any of his children who reached puberty, and that child would not enter upon him without permission.
Notes and open questions — unreviewed
The Arabic singular pronouns refer to each child who reaches puberty; the report describes a household practice.
Chapter 487
بَابُ يَسْتَأْذِنُ عَلَى أُمِّهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Alqama said: A man came to Abdullah and asked, “Should I ask permission before entering upon my mother?” He replied, “At every time—would you like to see her at every moment?”
Notes and open questions — unreviewed
The response is phrased as a rhetorical question; it implies that one should seek permission rather than enter at any time.
مَا عَلَى كُلِّ أَحْيَانِهَا تُحِبُّ أَنْ تَرَاهَا
The phrase is elliptical; the witness adds “exposed,” which is not explicit in the Arabic.
Should the response remain a rhetorical question about seeing her at every time without adding “exposed”?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muslim ibn Nadhir said: A man asked Hudhayfa, “Should I ask permission before entering upon my mother?” He replied, “If you do not ask her permission, you may see something you dislike.”
Chapter 488
بَابُ يَسْتَأْذِنُ عَلَى أَبِيهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musa ibn Talha said: I went in with my father to see my mother. He entered, and I followed him. He turned, pushed me in the chest, and made me sit down on my backside. He said, “Are you entering without permission?”
Chapter 489
بَابُ يَسْتَأْذِنُ عَلَى أَبِيهِ وَوَلَدِهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Jabir said: A man should seek permission before entering upon his child, his mother—even if she is elderly—his brother, his sister, and his father.
Chapter 490
بَابُ يَسْتَأْذِنُ عَلَى أُخْتِهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ata said: I asked Ibn Abbas, “Should I seek permission before entering upon my sister?” He said, “Yes.” I asked again, “I have two sisters in my care, and I provide for and support them. Should I seek permission before entering upon them?” He said, “Yes. Would you like to see them unclothed?” Then he recited: “O you who believe, let those whom your right hands possess and those among you who have not reached puberty ask your permission” through the words “three times of privacy for you.” He said: “These people were only commanded to ask permission during these three private times.” Then he recited: “When the children among you reach puberty, let them ask permission, as those before them asked permission.”
Notes and open questions — unreviewed
The Arabic refers to the sisters as being in his care and says he provides and spends for them; حجرِي denotes custody or care.
مَلَكَتْ أَيْمَانُكُمْ
The quoted passage is Qur’an 24:58, and the following verse is 24:59; the witness’s references are off.
Should the verse references be corrected?
أُخْتَانِ فِي حِجْرِي
The Arabic says the sisters are in his care/custody, not that they live in his room.
Should the witness’s location claim be replaced with “in my care”?
Chapter 491
بَابُ يَسْتَأْذِنُ عَلَى أَخِيهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abdullah said: A man should seek permission before entering upon his father, mother, brother, and sister.
Chapter 492
بَابُ الاسْتِئْذَانِ ثَلاثًا
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ubayd ibn Umayr reported that Abu Musa al-Ashari sought permission to enter upon Umar ibn al-Khattab, but permission was not granted; Umar seemed to be occupied. Abu Musa went back. When Umar was free, he said, “Did I not hear the voice of Abdullah ibn Qays? Let him in.” They said, “He has gone back.” Umar sent for him. Abu Musa said, “We were instructed to do that.” Umar said, “Bring me proof of it.” Abu Musa went to the gathering of the Ansar and asked them. They said, “Only the youngest among us can testify to this: Abu Said al-Khudri.” He brought Abu Said with him. Umar said, “Was something of the Messenger of Allah’s teaching hidden from me? The buying and selling in the markets distracted me”—meaning his going out to trade.
Notes and open questions — unreviewed
The report does not specify here how many times permission had been sought; the witness’s parenthetical “three times” is explanatory.
كُنَّا نُؤْمَرُ بِذَلِكَ
The Arabic simply says “we were instructed to do that”; the number three is not stated in this wording.
Should the witness’s parenthetical detail be omitted or retained as an explanatory gloss?
Chapter 493
بَابُ الاسْتِئْذَانُ غَيْرُ السَّلامِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra was asked about someone who seeks permission to enter before offering the greeting. He said: He should not be admitted until he begins with the greeting of peace.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra said: If someone enters without saying, “Peace be upon you,” tell him, “No—until you bring the key: the greeting of peace.”
Notes and open questions — unreviewed
The report uses “the greeting” as the key to entry; the metaphor is preserved literally.
Chapter 494
بَابُ إِذَا نَظَرَ بِغَيْرِ إِذَنٍ تُفْقَأُ عَيْنُهُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra reported that the Prophet ﷺ said: “If a man looks into your house and you strike him with a pebble and put out his eye, there is no blame on you.”
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas said: The Prophet ﷺ was standing in prayer when a man peered into his house. He took an arrow from his quiver and aimed it toward the man’s eyes.
Chapter 495
بَابُ الاسْتِئْذَانُ مِنْ أَجْلِ النَّظَرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sahl ibn Sad reported that a man peered through a hole in the door of the Prophet ﷺ, who had a midra with which he was scratching his head. When the Prophet saw him, he said, “Had I known you were waiting for me, I would have pierced your eye with this.”
Notes and open questions — unreviewed
A midra is a pointed implement used to scratch or groom the head.
مِنْ جُحْرٍ فِي بَابِ النَّبِيِّ
The Arabic says he looked through a hole in the Prophet’s door, not from a room.
Should “from a room” be corrected to “through a hole”?
مِدْرًى يَحُكُّ بِهِ رَأْسَهُ
A midra is a pointed grooming/scratching implement, not an ordinary comb.
Should the implement be identified as a midra or pointed hair tool?