Benefits of the Hadith: (… Umm Hani’ bint Abi Talib said
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The Shaykh : In the hadith of Umm Hani’ (may Allah be pleased with her) is evidence for the permissibility of a person speaking while taking a bath, because he spoke to her while taking a bath, (peace and blessings be upon him), and his daughter Fatimah was covering him with a garment. If someone says: Perhaps he was taking a bath with a garment on and was not naked, the answer is that this is contrary to the apparent meaning. Rather, the apparent meaning is that the Prophet (peace and blessings be upon him) was taking a bath without a garment on, as is customary.
In it is also evidence for the permissibility of a woman granting protection to a disbeliever, meaning she grants him her protection such that no one transgresses against him, due to the saying of the Prophet (peace and blessings be upon him and his family)Sahih al-Bukhari 6158. For this reason, the scholars said that protection (ijarah) can be granted by the Imam, his deputy, and others, whereas the covenant and the pledge of safety (dhimmah) can only be granted by the Imam or his deputy, because the covenant is a general pledge and the pledge of safety is specific.
In it is also evidence for the permissibility of a woman covering her father while he is taking a bath, and it is not said that this is specific to the wife, because it is permissible for her to cover him while she has turned her back or side to him, meaning that it is not necessary for her to look at his private parts in order to cover him.
In it is also evidence for the permissibility of praying in a single garment, because the Prophet (peace and blessings be upon him) prayed these units in a single garment. If someone says: This is in voluntary prayer, the answer is: “What is established in voluntary prayer is established in obligatory prayer”. Take this as a rule, may Allah reward you. Everything that is established in voluntary prayer is established in obligatory prayer unless there is evidence to the contrary. Likewise, we say that everything established for men is established for women, and everything established for women is established for men unless there is evidence to the contrary. For this reason, most of the addresses in the Qur’an are directed to men, yet both men and women share in them. Similarly, there are addresses directed to women in which men are included,[An-Nur 24:4-5] those who accuse chaste women?
The student: ... .
The Shaykh : Likewise? Yes, those who accuse chaste women are likewise included. Even though the verse is in the context of women, men are included in the speech that is specific to women, and the reverse is also the case unless there is evidence to the contrary. Yes.
The questioner : Shaykh.
In it is also evidence for the permissibility of a woman granting protection to a disbeliever, meaning she grants him her protection such that no one transgresses against him, due to the saying of the Prophet (peace and blessings be upon him and his family)
Narrated Um Hani: (the daughter of Abu Talib) I visited Allah's Messenger (ﷺ) in the year of the Conquest of Mecca and found him taking a bath, and his daughter, Fatima was screening him. When I greeted him, he said, "Who is it?" I replied, "I am Um Hani, the daughter of Abu Talib." He said, "Welcome, O Um Hani ! " When the Prophet (ﷺ) had finished his bath, he stood up and offered eight rak`at of prayer while he was wrapped in a single garment. When he had finished his prayer, I said, "O Allah's Messenger (ﷺ)! My maternal brother assumes (or claims) that he will murder some man whom I have given shelter, i.e., so-and-so bin Hubaira." Allah's Messenger (ﷺ) said, "O Um Hani! We shelter him whom you have sheltered." Um Hani added, "That happened in the forenoon."
قد أجرنا من أجرت يا أم هانئIn it is also evidence for the permissibility of a woman covering her father while he is taking a bath, and it is not said that this is specific to the wife, because it is permissible for her to cover him while she has turned her back or side to him, meaning that it is not necessary for her to look at his private parts in order to cover him.
In it is also evidence for the permissibility of praying in a single garment, because the Prophet (peace and blessings be upon him) prayed these units in a single garment. If someone says: This is in voluntary prayer, the answer is: “What is established in voluntary prayer is established in obligatory prayer”. Take this as a rule, may Allah reward you. Everything that is established in voluntary prayer is established in obligatory prayer unless there is evidence to the contrary. Likewise, we say that everything established for men is established for women, and everything established for women is established for men unless there is evidence to the contrary. For this reason, most of the addresses in the Qur’an are directed to men, yet both men and women share in them. Similarly, there are addresses directed to women in which men are included,
(4) And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient, (5) Except for those who repent thereafter
وَالَّذينَ يَرمونَ المُحصَناتِ ثُمَّ لَم يَأتوا بِأَربَعَةِ شُهَداءَ فَاجلِدوهُم ثَمانينَ جَلدَةً وَلا تَقبَلوا لَهُم شَهادَةً أَبَدًا وَأُولئِكَ هُمُ الفاسِقونَ * إِلَّا الَّذينَ تابوا مِن بَعدِ ذلِكَThe student: ... .
The Shaykh : Likewise? Yes, those who accuse chaste women are likewise included. Even though the verse is in the context of women, men are included in the speech that is specific to women, and the reverse is also the case unless there is evidence to the contrary. Yes.
The questioner : Shaykh.