A woman of her family had sent her a small vessel of honey as a gift, and she gave to Allah's Messenger (ﷺ) from that a drink. I said: By Allah, we would also contrive a device for him. I mentioned that to Sauda, and said: When he (Allah's Apostle) would visit you and draw close to you, say to him: Allah's Messenger, have you taken maghafir? And he would'say to you: No. Then say to him: What is this odour? And Allah's Messenger (ﷺ) felt it very much that unpleasant odour should emit from him. So he would say to you: Hafsa has given me a drink of honey. Then you should say to him: The honey-bees might have sucked 'Urfut, and I would also say the same to him and. Safiyya, you should also say this. So when he (the Holy Prophet) came to Sauda, she said: By Him besides whom there is no god, it was under compulsion that I had decided to state that which you told me when he would be at a little distance at the door. So when Allah's Messenger (ﷺ) came near, she said: Messenger of Allah, did you eat Maghafir? He said: No. She (again) said: Then what is this odour? He said: Hafsa gave me honey to drink. She said: The honey-bee might have sucked 'Urfut. When he came to me I told him like this. He then visited Safiyya and she also said to him like this. When he (again) visited Hafsa, she said: Messenger of Allah, should I not give you that (drink)? He said: I do not need that. Sauda said: Hallowed be Allah, by Him we have (contrived) to make that (honey) unlawful for him. I said to her: Keep quiet.
The Book of Divorce - Sahih Muslim 1474b
This narration from Sahih Muslim reveals the delicate household dynamics during the Prophet's final illness and demonstrates the permissibility of a wife's lawful jealousy within marital bounds.
Contextual Analysis
This incident occurred during the Prophet's final illness when 'Ā'isha and Ḥafṣa conspired to discourage him from drinking honey at Ḥafṣa's house by suggesting it might cause unpleasant odor.
The scholars explain this was not actual prohibition (taḥrīm) but rather the wives' exercise of their right to express preference within the household, showing how multiple wives may coordinate in matters affecting their shared husband.
Legal Implications
Classical commentators emphasize that the Prophet's compliance was voluntary, not obligatory, demonstrating his gracious character in accommodating his wives' feelings.
This incident illustrates the principle that what is permissible (mubāḥ) may be avoided to maintain domestic harmony, without rendering it permanently forbidden.
Scholarly Commentary
Imam Nawawi explains this shows the permissibility of a wife expressing dislike for something her husband does, provided it remains within respectful bounds and doesn't involve actual prohibition of what Allah has permitted.
Ibn Ḥajar al-'Asqalānī notes the wisdom in the Prophet's response - he didn't accuse them of conspiracy but gracefully accommodated their concern, teaching husbands to be sensitive to wives' feelings.