The Prophet’S Aunt, Sacrificed Herself to Him
The suspicion: Islam permits marriage to the maternal aunt, and Khawlah bint Hakim offered herself to the Messenger, may God bless him and grant him peace.
Islam permits marriage to one’s maternal aunt: Sunan Abi Dawud 1770
Abdullah bin Muhammad al-Nufaili narrated to us Khattab bin al-Qasim narrated to us on the authority of Khasif on the authority of Ikrimah on the authority of Ibn Abbas
on the authority of the Prophet, may God bless him and grant him peace, that he disliked marrying a paternal aunt and a maternal aunt, or two maternal aunts and two paternal aunts.
Khawlah bint Hakim, the Prophet’s maternal aunt: Musnad Ahmad 26050
Muhammad bin Ja’far narrated to us, he said Shu’bah and Hajjaj narrated to us, he said Shu’bah narrated to me, he said I heard Ata’ al-Khurasani narrating on the authority of Sa’id bin al-Musayyab
that Khawlah bint Hakim al-Sulamiyah, who was one of the Prophet’s maternal aunts, asked the Prophet, may God bless him and grant him peace, about a woman who had a wet dream. The Messenger of God, may God bless him and grant him peace, said, “Let
Khawlah bint Hakim bathe and give herself to the Messenger, may God bless him and grant him peace.” Sahih al-Bukhari 4721
Muhammad ibn Salam narrated to us, Ibn Fadil narrated to us, Hisham narrated to us, on the authority of his father, who said:
Khawlah bint Hakim was among those who offered themselves to the Prophet, may God bless him and grant him peace. Aisha said: Isn’t a woman ashamed to offer herself to a man? When this was revealed
This narration has in its chain of transmission Ata’ al-Khurasani, who has delusions and mursal. Ali ibn Zayd ibn Jud’an followed him, so it was strengthened by that.
The scholars differed as to whether they were two or one. Imam al-Tabarani, may God have mercy on him, distinguished between them, as in al-Mu’jam al-Kabir. It is more likely that she was only one, and she was the wife of Uthman ibn Maz’un, and she was one of the aunts of the Prophet, may God bless him and grant him peace. The intention is not that she was his mother’s sister, but rather she was one of his maternal uncles on his father’s side by lineage.
Ibn Saad said in Al-Tabaqat Al-Kubra, vol. 8, p. 158: Khawlah bint Hakim bin Umayyah
bin Haritha bin Al-Awqas bin Murrah bin Hilal bin Falaj bin Tha’labah bin Dhakwan bin Amr Al-Qais bin Bahtah bin Salim, and her mother was Dha’ifa bint Al-Aas bin Umayyah bin Abd Shams. Murrah bin Hilal had come to Mecca, so Abd Manaf bin Qusayy made an alliance with himself, and Abd Manaf married his daughter, the daughter of Murrah, so she is the mother of Hashim, Abd Shams, and Al-Muttalib, the sons of Abd Manaf. Hisham bin Muhammad told us on the authority of his father, who said: Khawlah bint Hakim was among those who offered themselves to the Prophet, may God bless him and grant him peace, but he postponed her. She used to serve the Prophet, may God bless him and grant him peace, and Uthman bin Maz’un married her, but he died.
Muhammad bin Umar told us, Ibn Abi Al-Zinad and Abu Al-Khasib told us on the authority of Hisham bin Urwah on the authority of his father, and Usamah bin Zaid told us on the authority of Al-Zuhri on the authority of Urwah, who said: Khawlah bint Hakim was among those who offered themselves to the Prophet, may God bless him and grant him peace. Waki’ bin Al-Jarrah told us on the authority of Sufyan on the authority of Ali bin Zaid bin Jud’an on the authority of Saeed bin Al-Musayyab narrated on the authority of Khawlah bint Hakim that she asked the Messenger of Allah (peace and blessings of Allah be upon him) about a woman who sees in her dreams what a man sees, so he mentioned the hadith. Al
**-Hafiz Ibn Hajar said in Fath Al-Bari, vol. 7, p. 83, his statement (and Banu Zuhra are the maternal uncles of the Prophet (peace and blessings of Allah be upon him) means because his mother Amina is from them and the mother’s relatives are maternal uncles) End. So she is the maternal aunt of the Prophet (peace and blessings of Allah be upon him) by blood relation and not his mother’s sister. Brother Muhammad Abd Al-Rahman added, in addition to the responses of Sheikh Al-Faqih and Dr. Hisham - may Allah protect them - I wanted to clarify the following: It is stated in verse 23 of Surat An-Nisa’ “Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts…”
**
The Quran is explicit in prohibiting the maternal aunt. Is it reasonable that the Prophet’s maternal aunt would come and offer herself to him?
Was the Prophet disobeying the ruling of Allah?
What was the response of the Companions in this situation if it happened?
Then if we search for the reason for the revelation of the verse: “And a believing woman if she offers herself to the Prophet…” from Surat Al-Ahzab, we find the following: Ibn Saad narrated on the authority of Ikrimah who said: It was revealed about Umm Sharik Al-Dawsiyyah. Ibn Saad narrated on the authority of Munir bin Abdullah Al-Dawli that Umm Sharik Ghaziyyah bint Jabir bin Hakim Al-Dawsiyyah offered herself to the Prophet and she was beautiful and he accepted her. Aisha said: There is no good in a woman who offers herself to a man. Umm Sharik said: So I am that one, so Allah called her a believer and said: “And a believing woman if she offers herself to the Prophet” (Look at the jealousy of Lady Aisha and the pride of Umm Sharik that Allah testified that she was a believer).
Then Ibn Saad reported: “Layla bint al-Hutaym offered herself to the Prophet, and women offered themselves, but we did not hear that the Prophet accepted any of them.”
And it came in the interpretation of Ibn Ashur: A woman offers herself to the Prophet, meaning she makes herself a gift to him without a dowry, and this is what women used to do before Islam with the great men of the Arabs. So Allah permitted the Prophet to take her as his wife without a dowry if the Prophet wished that. This is the reality of the word “offered.” What is meant by gift is marrying herself without a dowry… It has been reported that the women who offered themselves to the Prophet were four: Maymunah bint al-Harith; Zainab bint Khuzaymah al-Ansariyyah, nicknamed Umm al-Masakin; Umm Sharik bint Jabir al-Asadiyyah or al-Amiriyah; and Khawlah bint Hakim bint al-Awqas al-Sulamiyyah. As for the first two, the Prophet married them and they are among the mothers of the believers, and he did not marry the other two.
https://www.islamweb.net/ar/fatwa/75636/
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جواب شبهة حول قرابة خولة بنت حكيم لرسول الله صلى الله عليه وسلم
تمتاز خولة بنت حكيم السلمية بمكانة كبيرة، ولكن يُشكك البعض في كونها خالة للنبي محمد صلى الله عليه وسلم بناءً على روايات من مسند الإمام أحمد. يُعتبر أن الحديث عن دور خولة في تاريخ الإسلام بحاجة لتوضيح دقيق. فبينما تُعتَبَر خالة سعيد بن المسيب، فإنها ليست خالة النبي مباشرة. روايات أخرى تؤكد أن نسبها لا يتصل بالنبي بشكل مباشر، بل عبر الأم. وقد أُشي…
