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7 – Subayʿah bint al-Hārith narrated:
She was married to Saʿd ibn Khawla, who died during the Farewell Pilgrimage; he had fought at Badr. She delivered her child before four months and ten days had passed from his death. Later, when she had recovered from her postpartum bleeding¹ and had put kohl on her eyes [and applied henna and prepared herself], Abū al-Sanābil ibn Baʿkkak met her and said, “Take it easy²—something to that effect—are you perhaps thinking of marriage? Only four months and ten days have elapsed since your husband passed away.” She said, “So I went to the Prophet ﷺ and told him what Abū al-Sanābil ibn Baʿkkak had said.” He replied, “You became lawful to remarry the moment you gave birth.”
—a pulpit of sun-dried bricks, clay, or something of that nature? It has been said: There is no doubt about the soundness of the two reports, and no doubt that the Prophet’s pulpit was never taken out of the mosque. The first person to bring it outside was Marwan b. al-Hakam, and the scholars objected to him for it. As for a pulpit built of bricks and clay, the first to construct one was Kathir b. al-Salt during Marwan’s governorship of Madinah, as recorded in the two Sahihs. Hence it is likely that Allah’s Messenger used to stand in the musalla (open prayer-ground) on some raised spot or small platform (dukan, i.e., what is called a mastaba); then he would descend toward the women, stand facing them, address them, admonish them, and remind them. Allah knows best.
(7) Imam Ahmad, Musnad 6/432, transmits the report through two chains from her; one is sahih, the other hasan. The original narration is also in the two Sahihs and elsewhere, where the wording is: “I adorned myself for suitors.” They further relate that Abu al-Sanabil had proposed to her, but she declined to marry him. Al-Nasai’s version has: “I beautified myself for husbands.”
This hadith clearly indicates that, in the understanding of the female Companions, the hands are not part of the awrah, and likewise the face—or at least the eyes—for Sabiʿa (may Allah be pleased with her) would not have been allowed to show them in front of Abu al-Sanabil, especially since he had just proposed to her and she had rejected him.
See for this Ibn al-Qattan, al-Nazr fi Ahkam al-Nazar, fols. 67/2–68/2.
(1) i.e., she had completed her post-natal bleeding and was fully recovered.
(2) Read with hamzat-al-wasl and a fathah on the ba: “Be gentle.”
٧ - عن سُبَيْعَةَ بنت الحارث:
أنها كانت تحت سعد بن خولة فتوفي عنها في حجة الوداع وكان بدريًّا، فوضعت حملها قبل أن ينقضي أربعة أشهر وعشر من وفاته فلقيها أبو السنابل بن بعكك حين تعلَّت١، من نفاسها وقد اكتحلت [واختضبت وتهيأت] فقال لها: اربعي٢ على نفسك -أو نحو هذا- لعلك تريدين النكاح؟ إنها أربعة أشهر وعشر من وفاة زوجك قالت: فأتيت النبي ﷺ فذكرت له ما قال أبو السنابل بن بعكك فقال: "قد حللت حين وضعت".
= منبر من لبن أو طين أو نحوه؟
قيل: لا ريب في صحة هذين الحديثين، ولا ريب أن المنبر لم يكن يخرج من المسجد، وأول من أخرجه مروان بن الحكم، فأنكر عليه، فأما منبر اللبن والطين؛ فأول من بناه كثير بن الصلت في إمارة مروان على المدينة، كما هو في "الصحيحين"، فلعله ﷺ كان يقوم في المصلى على مكان مرتفع، أو دكان، وهي التي تسمى مصطبة، ثم ينحدر منه إلى النساء فيقف عليهن، فيخطبهن، فيعظهن ويذكرهن. والله أعلم".
٧- أخرجه الإمام أحمد "٦/ ٤٣٢" من طريقين عنها أحدهما صحيح، والآخر حسن، وأصله في الصحيحين وغيرهما، وفي روايتهما: "تجملت للخطاب". وفيها أن أبا السنابل كان خطبها، فأبت أن تنكحه، وفي رواية النسائي: "تشوَّفت للأزواج".
والحديث صريح الدلالة على أن الكفين ليسا من العورة في عرف نساء الصحابة، وكذا الوجه أو العينين على الأقل، وإلا لما جاز لسبيعة ﵂ أن تظهر ذلك أمام أبي السنابل، ولا سيما وقد كان خطبها فلم ترضه.
وراجع لهذا "النظر في أحكام النظر" للحافظ ابن القطان "ق٦٧/ ٢-٦٨/ ٢".
١ أي خرجت من نفاسها وسلمت.
٢ بهمزة وصل وبفتح الباء، أي: ارفقي.