Kamil Ahmad – The Lives of the Sahabiyyat – 09 – Juwayriyyah bint al-Harith – ra
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The speakers discuss the history of slavery in Islam, including the spread of slavery among Muslims and the negative consequences it had on women, children, and women in various ways. They also touch on the use of slavery as a means of wealth and the spread of slavery among Muslims. The importance of finding the right person to marry, finding the right person to marry, and learning about the source of the word Barrah. The speakers also mention the use of words like"slivery," and the importance of learning about the difficulty and tragic it is to live in slavery.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, Lord of
the worlds.
And peace and blessings be upon the best
of Allah's creation.
And upon his family, his companions, and those
who are guided by his guidance.
And we await his Sunnah until the Day
of Recompense.
O Allah, teach us what will benefit us.
And benefit us with what You have taught
us.
And increase us in knowledge.
And show us the truth, and grant us
to follow it.
And show us the falsehood as falsehood.
And grant us to avoid it.
And make us of those who listen to
the word, and follow the best of it.
And peace and blessings be upon you.
We continue on with our series on the
lives of the Suhabiyat.
And in particular, the lives of Ummahatul Mu'mineen.
The mothers of the believers.
The wives of Rasulullah ﷺ.
Tonight we have Juwayriya bint al-Harith.
Juwayriya bint al-Harith.
RadhiAllahu anha.
And so her name is Juwayriya bint al
-Harith.
Ibn Abi Durar.
Juwayriya bint al-Harith, Ibn Abi Durar.
And she was the daughter of the chief
of her people.
She was the daughter of the head of
Banu al-Mustaliq.
Which is a sub-tribe of the tribe
of Khuza'ah.
And so she belongs to the tribe of
Khuza'ah.
And so she is the 8th wife of
the Prophet ﷺ.
And the first wife that he married from
outside of Makkah and outside of Quraysh.
And so you've noticed that until now all
of the wives of the Prophet ﷺ have
been from Makkah and from Quraysh in particular.
And so this is the first time he's
marrying from outside of his own tribe.
And the other wives that we're going to
be speaking about that come after her, also
they were not from Makkah and they were
not from Quraysh.
Most of them as we're going to see.
So what is her story and how did
the Prophet ﷺ end up marrying her?
Banu al-Mustaliq lived in an area by
a well known as al-Muraysi'a.
And this was close to the coast of
the Red Sea on the way to Makkah.
So between Makkah and Medina but closer to
Makkah.
And these people had allied themselves with Quraysh
in its war against the Muslims.
And they lived in a very strategic location
between Makkah and Medina.
So in the fifth year of the Hijrah,
their leader al-Harith ibn Abi al-Dhirar,
the father of Juwayriyya, he starts mobilizing his
people along with other tribes to proceed to
Makkah and attack the Muslims.
The Prophet ﷺ has spies all over the
place.
And so he gets word about their plans.
And he sets out with 700 men and
30 horsemen to go and attack them before
they can come and attack the Muslims.
Now this time a large number of the
munafiqun, the hypocrites, had decided to join along
from Medina.
And never did that many of them settle
in a battle before.
And due to that we have the story
of the ifk related to Aisha that we
covered previously.
The slander.
That story that we spoke about was initiated,
it started from this particular battle when they
were coming back from this battle.
So anyways, as was the strategy of the
Prophet ﷺ in war, he would ambush the
enemy by surprise.
So he left Medina quietly and reached Banu
al-Mustaliq without them being aware.
So these people were caught completely by surprise
by the Muslims.
The Muslims attacked them, they tried to fight,
but because they weren't prepared, they were overwhelmed
and they were easily defeated.
So now the Muslims took the entire tribe
as prisoners, as captives, with their families, their
women, their children.
And they took their herds and their flock,
their animals, and so 200 families were taken
as captives.
And 200 camels, 5000 sheep and goats, as
well as a huge quantity of household items
were all captured as booty, as spoils of
war.
Abdullah ibn Umar ﷺ says the Prophet ﷺ
attacked them while they were unaware, while their
animals were drinking water.
So he killed some of their combatants and
he took their families as captives.
And basically they became slaves.
Now, I'd like to just pause here for
a moment to address an important issue.
And that is the concept of slavery in
Islam.
What do we see here?
That the Prophet ﷺ took all of these
people, their men, their women, their children as
captives and they became slaves.
And the enemies of Islam will often criticize
Islam and claim that Islam promotes and encourages
slavery.
So we need to address this issue.
And so we can say first and foremost
that slavery was always prevalent in human societies
and civilizations.
When Islam came, there were many different ways
of becoming a slave.
Like through war, through debt, through kidnapping and
raids.
And when we look at how slavery spread
throughout the world in later centuries, we find
that it did not spread in this appalling
manner except by means of kidnapping.
If we look at the last couple of
centuries, the main source of slaves in Europe,
in the Americas, was through kidnapping.
These Europeans just went into Africa and would
just indiscriminately attack and kidnap these people who
were completely free.
They were free men and women and they
would just kidnap them and make them slaves.
Number two, when Islam came, it limited the
ways of becoming a slave to one and
only one.
There is no other way that a person
can become a slave in Islam.
And that is through war.
So the prisoners that are taken by the
Muslims, they become slaves.
And this was very common in those days.
And the prevalent custom in those days was
that prisoners had no protection or rights.
They would either be killed or enslaved.
But then Islam brought two more options to
the table.
So basically, once you enslave them, there are
two more options.
You can unconditionally release them or ransom them.
So the two options are you can unconditionally
release them or ransom them, basically for money.
This was unknown before.
This was unknown before.
And so Islam did not abolish it altogether.
Why?
Because these people who fight the Muslims, they
willingly fought the Muslims.
Because when Muslims go to any people, they
offer them Islam.
And if these people refuse, then they tell
them, we're going to fight you.
And so these people, this is their punishment.
This is their punishment in the dunya.
That they are subjugated.
They are enslaved.
And also because if we let them go,
these people are against Islam.
And so they're going to continue to spread
wrongdoing and aggression against the Muslims.
And they're going to prevent Islam from reaching
the people.
Number three, when Islam came, it changed the
ways in which slavery was dealt with.
So slaves were not considered human beings.
And they were treated worse than animals.
And this continued in Western society until only
a few decades ago.
And so the respect Islam gave to slaves
was so much that they were free to
learn and work.
If we look at our Islamic history, some
slaves even became scholars.
And some even became kings.
You have an entire dynasty known as the
Mamalik.
Or the Mamluk dynasty.
What does Mamluk mean?
It means slaves.
So it was the dynasty of the slaves.
Because they were slaves who became kings.
Something unimaginable in the Western institution of slavery.
Plus, slavery among Muslims had nothing to do
with race or ethnicity or the color of
your skin.
Unlike in the West, where slaves were limited
to the black race.
And the owners or the masters were always
white.
Whereas in Islam, a slave could be white,
he could be black, he could be Arab,
he could be non-Arab.
So it had nothing to do with race
or ethnicity.
Unlike the Western idea of slavery, which is
nothing more than racism.
And finally, number four.
As we've already explained, there were many sources
of slavery before Islam came.
Whereas the means of freeing them were virtually
nil.
Once you became a slave, that's it.
You stay a slave for the rest of
your life.
So Islam created many new ways of liberating
slaves.
In addition to that, Islam also encouraged Muslims
to free slaves for the sake of Allah.
And promised huge rewards for those who do
so.
Freeing a slave is a huge good deed
that a person can do.
And also, we have certain penalties in Islam
for doing certain things.
The penalty of which is to free a
slave.
So Islam did not come to promote or
encourage it, but rather to encourage freeing slaves.
Anyways, the point here is that when people
think of slavery, and when it's mentioned that
the Prophet ﷺ would take slaves and he
would make people slaves, they have this conception
of slavery because of how the West practiced
slavery in the last couple of hundred years.
So they immediately have this image in their
minds of injustice and subjugation and oppression and
stripping a person of their rights and so
on and so forth.
And so we have to show the people
that slavery in Islam is something completely different.
It is something completely different.
Anyways, so now you had a large number
of slaves in the hands of the Muslims
after this battle.
And when the Prophet ﷺ returned with them
to Medina, he started dividing them among those
who had gone out to fight.
And so whatever spoils of war land in
the hands of the Muslims, it's divided and
distributed among them.
And so Aisha she says, when the Messenger
of Allah ﷺ distributed the captives taken from
Bani Al-Mustaliq, the daughter of Al-Harith
Ibn Al-Mustaliq was awarded to Thabit Ibn
Qais Ibn Shammas.
So here we have a woman who was
taken as a captive, and she was the
daughter of the head of the tribe.
And this was Juwayriyah رضي الله عنها.
Now at the time she was married, but
her husband was among those who were killed
in the battle.
Her husband was among those who were killed
in the battle.
So now Juwayriyah was in the possession of
this companion Thabit Ibn Qais رضي الله عنه.
But now since she was the daughter of
the leader of her people, she told Thabit
that it's not possible for her to serve
him as a slave.
She wasn't brought up to serve people as
a slave.
Rather she was someone who was brought up
being served as a princess.
Her father was like a king.
So after living a life of luxury and
privilege, she now faces the potential of living
a slave for the rest of her life.
And she couldn't accept that.
So she asked Thabit رضي الله عنه if
she could enter into a contract with him,
known as a mukataba.
A mukataba is a contract where the master
and the slave agree that the slave can
buy his freedom.
So basically the slave will work and pay
a certain amount of money in installments.
And Allah سبحانه وتعالى has mentioned this in
Surah An-Nur.
وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ فَكَاتِبُوهُمْ
إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا If any of those
slaves in your possession desires a contract to
buy their own freedom, mukataba, then make it
possible for them if you find goodness in
them.
If you find that these slaves are good
and they're not evil, in the sense that
if we free them they're going to be
a problem for us, then free them through
this process.
So Thabit رضي الله عنه agreed, and the
deal was that Juwayriya would pay him 9
uqiya of gold, which is basically 9 ounces
of gold.
So now she had to figure out a
way to pay for her freedom.
Where is she going to get this money
from?
Everything has been taken from them.
So who does she go to for help?
She goes to the same one who fought
her father only the day before, Muhammad صلى
الله عليه وسلم.
Why does she go to him?
Because although it was as a result of
the Prophet صلى الله عليه وسلم attacking her
people that she fell into this state of
humiliation, she knew that he was the most
compassionate and the most merciful.
Aisha رضي الله عنها says, So she made
mukataba with Thabit ibn Qais, and she was
a very sweet and attractive woman.
These are the words of Aisha رضي الله
عنها.
She says she was very beautiful and attractive.
Aisha says, Any man who saw her, he
would fall for her.
So she came to the Messenger of Allah
صلى الله عليه وسلم to ask him help
for the mukataba, and I swear, as soon
as I saw her at the door of
my apartment, immediately I disliked her, and recognized
that he صلى الله عليه وسلم would see
in her what I did.
And so Aisha رضي الله عنها was saying
that she felt jealous, and she was worried
that if the Prophet صلى الله عليه وسلم
sees her, he might want to marry her.
Juwayriya رضي الله عنها, she walks in, and
she says, O Messenger of Allah, I testify
that there is none worthy of worship except
Allah, and that you are the Messenger of
Allah.
So she has accepted Islam.
Then she says, I am Juwayriya, the daughter
of Al-Harith, the leader of his people.
You can see what my plight is now.
I have fallen to the lot of Thabit
ibn Qais, and I have prepared a contract
to free myself, and I have come to
you to ask you for your help in
it.
Rasool Allah صلى الله عليه وسلم, what did
he say?
He asked her, would you prefer something better?
She said, what could that be, O Messenger
of Allah?
He said, that I pay the price of
your freedom on your behalf.
You don't have to go through the trouble
of finding this money to pay for your
freedom.
I'll do it on your behalf, and then
I will marry you.
And then I will marry you.
So what was her reply?
She said, yes, O Messenger of Allah, I
agree.
And so Juwayriya رضي الله عنها was 20
years old at the time.
And she was young, and she was beautiful
as Aisha mentioned.
In fact, exactly what Aisha feared ended up
happening by the Prophet صلى الله عليه وسلم
marrying her when he saw her.
But here the question is, does this prove
what the enemies of Islam claim?
That the Prophet صلى الله عليه وسلم was
just after satisfying his lustful desires by marrying
these women.
Because they do cite this story.
They do mention this story when they want
to prove that.
So we say, not at all.
And we repeat what we've mentioned time and
time again.
The Prophet صلى الله عليه وسلم, the women
he married, he married for noble reasons.
As we have seen, like taking care of
his companions, by marrying widows, and also adding
to his wives those who were smart and
intelligent, who would learn the deen and then
spread it afterwards.
As we mentioned with regards to Aisha رضي
الله عنها.
And we can add here another reason.
And that is that he married women from
tribes that were hostile to him.
Thereby attracting those tribes and their leaders to
Islam.
And that was the case with Juwayriya رضي
الله عنها.
As we will see.
But having said that, it doesn't mean that
the Prophet صلى الله عليه وسلم was not
allowed to marry whom he liked if he
happened to be attracted to them.
In the end, he was a human being
with human qualities.
In fact, he was the most complete of
men.
He had the most perfect and complete of
qualities and characteristics.
And part of the completeness and the perfectness
of a man is to be attracted to
a beautiful woman.
So if he صلى الله عليه وسلم marries
someone he likes, it doesn't contradict him being
a messenger from Allah.
Nor is it something that our minds or
our fitrah should reject.
It's only a problem for those whose fitrah
is derailed.
Those who have sick minds.
Those who indulge in every kind of fahisha,
like zina and nowadays homosexuality and all these
things.
And they promote such behaviors.
And then they label anyone who opposes them
as being ignorant and backward.
Then after all of these filth-filled practices,
they have the audacity of criticizing the marriages
of the Prophet صلى الله عليه وسلم, which
were pure in every sense.
We can say on top of that, if
the Prophet صلى الله عليه وسلم was just
after the beauty of Juwayriya, he could have
taken her for himself right from the very
beginning.
Why didn't he put her in his share
of the spoils of war?
He didn't because he was just randomly distributing
the captives among his companions.
And he only married her when she came
to him.
She approached him with her predicament, and he
saw that she has accepted Islam.
And it's also said about Juwayriya that she
was intelligent as well, and that she would
speak very eloquently.
So these are traits that could benefit Islam
and the Muslims.
And the Prophet صلى الله عليه وسلم would
not have married her if she had remained
a kafirah.
On top of that, he gave her the
choice.
He didn't force her to marry him.
He offered her to release her and then
marry her.
And she could have rejected it.
She could have said, No, just free me
and that's it.
But she agreed.
And her agreeing was expected.
Why?
Because she came from the nobility of her
people.
She was the daughter of their leader.
So why would she settle for less than
the leader of the Muslims?
Why would she settle for someone who is
less than the leader of the Muslims?
In this case, the Prophet صلى الله عليه
وسلم.
So by marrying the Prophet صلى الله عليه
وسلم, Allah replaced for Juwayriya the humiliation of
slavery with the honor of marrying the best
of mankind.
Just like Allah replaced for Yusuf عليه السلام
the humiliation of being a slave and a
prisoner to rising and becoming a minister in
the state.
And it's mentioned that just like Yusuf عليه
السلام had a dream that came true, Juwayriya
also had a dream.
And this was some three days before the
battle, before the Muslims came and attacked them.
She says that she saw the moon coming
from the direction of Medina and falling into
her lap.
And she didn't want to tell anyone of
this dream from her people.
Then when the battle took place and she
was taken as captive, and then the Prophet
صلى الله عليه وسلم married her, she understood
the meaning of the dream.
She then understood the meaning of the dream
that she was to marry the Prophet صلى
الله عليه وسلم.
But here we can say that even if
she remained with Thabit ibn Qais, it would
have still been an honor for her.
Who was Thabit?
Thabit ibn Qais was a very noble companion.
He was the khateeb of the Prophet صلى
الله عليه وسلم due to his speaking skills.
And he had a very loud voice.
Anas رضي الله عنه says that Thabit used
to walk in Medina while we knew that
he was from the people of Jannah.
What's his story?
It's mentioned that when Allah revealed in Surah
Al-Hujurat, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا
أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ
كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا
تَشْعُرُونَ O you who believe, do not raise
your voices above the voice of the Prophet
nor speak loudly to him as you do
to one another.
Otherwise your deeds will become cancelled while you
are unaware.
So Thabit radiallahu anhu, when this ayah was
revealed, he went into hiding in Medina.
When the Prophet ﷺ noticed him missing, he
asked about him.
So they went to look for him and
they found him locked up at home.
So he told them, I used to raise
my voice over the voice of Rasulallah ﷺ.
So now all my deeds have gone to
waste and I am from the people of
the Hellfire.
The reality was that he had a natural
loud voice.
And the Prophet ﷺ would use him as
his khatib.
So now the companions went back to the
Prophet ﷺ and told him of what Thabit
had said.
So he said to them, rather he is
from the people of Jannah.
He's not from the people of the Hellfire,
he is from the people of Jannah.
And so this makes Thabit ibn Qais among
those whom the Prophet ﷺ gave the glad
tidings of Jannah.
There's many companions besides the ten who were
promised with Jannah.
And among them was Thabit ibn Qais.
So anyways, what happened after the Prophet ﷺ
married Juwayriya?
Aisha continues, she says, the people then heard
that the Messenger of Allah ﷺ had married
Juwayriya.
So they released the captives that were in
their possession and they set them all free.
And they said, they are now the in
-laws of the Messenger of Allah ﷺ.
So out of respect for the Prophet ﷺ,
all of the companions who ended up having
these captives given to them, immediately they just
released them all.
They set them all free because these are
now the in-laws of the Prophet ﷺ.
It's not suitable for his in-laws to
be slaves.
And this shows us, what does it show
us?
It shows us how the whole idea of
slavery in Islam is not to take people
into captivity and to make them slaves and
to subjugate them for the rest of their
lives, no.
Even though these companions, they could have kept
them as slaves, it was optional.
They didn't have to free them, but they
did it out of their own goodwill.
Aisha radiallahu anha, she says, due to her
marriage, a hundred members of Banu al-Mustaliq
were freed.
We did not see any woman who brought
greater blessings to her people than Juwayriya.
And Juwayriya herself says about this, that she
had no idea that her people who had
become slaves were now all freed.
She says that when the Prophet ﷺ freed
her and married her, she did not plead
on behalf of her family.
She didn't take advantage of her marriage and
ask the Prophet ﷺ that, look, can you
free all of my relatives, my people?
She says she did not plead on behalf
of her family until the Muslims themselves freed
them.
And she didn't even know until one of
her relatives, a girl, came to her and
informed her and told her that we've all
been freed.
And so she praised Allah subhanahu wa ta
'ala for that.
Now it's mentioned that her father, al-Harith
ibn Abi Durar, he was not killed in
that battle.
He managed to escape.
It says that later on he ended up
coming to Medina to try to free Juwayriya.
He had no idea what's happened.
He thinks his entire tribe are now slaves
in Medina.
So he brought with him some camels that
he was going to use to ransom his
daughter.
When he came to the outskirts of Medina,
he was looking at his camels and two
particular camels really impressed him.
He didn't want to let them go.
He didn't want to give them to the
Prophet ﷺ.
So he took those two and he hid
them somewhere.
And then he came into Medina and he
met the Prophet ﷺ.
The Prophet ﷺ tried to give him some
da'wah.
And then the Prophet ﷺ asked him, when
he said, you know, I've come to ransom
my daughter.
The Prophet ﷺ asked him, what about those
two camels that you took and you hid
in such and such a place?
So here al-Harith, he said, I bear
witness that there is no one worthy of
worship except Allah and that you are the
messenger of Allah.
By Allah, no one knew about them besides
Allah.
And so, you know, because of this, he
embraces Islam and he left as a Muslim.
And he was happy that, you know, his
daughter was now the wife of Rasulullah ﷺ.
And so we can see how the Prophet's
marriage to Juwayriya was strategic and how he
was thinking long term.
Right.
Here we have a hostile people to the
Muslims.
By marrying Juwayriya, her entire tribe were freed
and embraced Islam, including their head, including their
leader.
Right.
And so even if the Prophet ﷺ married
her because of her beauty, we explain that
there's nothing wrong with that.
He deserves that.
But at the same time, we can see
here that the Prophet ﷺ, he had other
things in mind.
He had other things in mind.
And we're going to see, we're going to
see how the same thing happens with another
one of the wives of the Prophet ﷺ
who we're going to be covering soon, Inshallah.
Now, one of the first things that the
Prophet ﷺ did with Juwayriya was to change
her name.
Juwayriya was not her original name.
In Sahih Muslim, this hadith is in Sahih
Muslim, Abdullah ibn Abbas, he narrates, he says
that the name of Juwayriya was originally Barrah,
which means pious or righteous.
He says, and the Messenger of Allah changed
her name to Juwayriya, as he used to
dislike it being said that he has come
out from the house of Barrah, that he
has come out from Barrah, right?
He didn't like the way that sounded, that
here I'm leaving Barrah, someone who is righteous,
someone who is pious.
As if I'm leaving piety and going to
evil.
So he didn't like the way that sounded.
And there are many other such examples of
how the Prophet ﷺ would change the names
of people because the meanings were not appropriate.
Because the meanings were not appropriate.
We can also say that the name Barrah
is like self-praise.
It's like self-praise, like saying I'm a
righteous person.
And so we're not supposed to have such
names and the Prophet ﷺ, he would always
change the name of someone if it was
inappropriate and went against the teachings of Islam.
Now, as is natural in polygamous marriages, the
wives have jealousy towards one another.
And some of them try to make themselves
seem better and more beloved to their husband
than the others.
And we have already seen examples of this,
right?
We've already seen examples of this.
And it also happened with Juwayriya.
One day, Juwayriya she came complaining to the
Prophet ﷺ about his other wives.
She said, O Messenger of Allah, your wives
are telling me that you married them but
you didn't marry me.
I am nothing but a slave of yours.
So the Prophet ﷺ said, did I not
give you a huge dowry?
Did I not free 40 slaves from your
people?
Which other wife did I give more than
that?
In another narration, it says that Juwayriya was
complaining.
She said, O Messenger of Allah, your wives
are telling me that you gave them a
much higher dowry than me.
You didn't give me anything.
You didn't give me anything.
So the Prophet ﷺ said, did I not
marry you by freeing you and your entire
people were freed as a result?
So the dowry, the mahr that the Prophet
ﷺ gave her was extremely expensive.
Freeing a slave is not a joke.
It's not something cheap.
It's something very, very expensive.
And that was the mahr, the dowry that
the Prophet ﷺ made for Juwayriya.
And so he said, which other wife did
I give more than that?
And so the Prophet ﷺ comforted her and
made her feel better after that.
Now, like we have seen from the lives
of the other Ummahatul Mu'mineen, the mothers of
the believers, Juwayriya was an example for every
Muslimah to follow in her good and righteous
qualities.
And so just like the other wives, Juwayriya
was known to be generous.
One day the Prophet ﷺ came to her
and asked her if she had any food
for him.
So she said, I had this sheep, but
I gave it in sadaqah and nothing remained
behind except for a piece of bone.
And so this shows us how generous she
was and how much she would give in
sadaqah.
And she was also known to free slaves.
And perhaps this is because she experienced it
firsthand.
Even though she wasn't a slave for a
very long time, but still she learned through
firsthand experience how difficult and tragic it is
to live in slavery.
So she would strive to free slaves.
One day the Prophet ﷺ came to her
and she said, O Messenger of Allah, I
want to free this boy.
So the Prophet ﷺ said, rather you should
give it to your brother who lives in
the countryside.
It would be greater for you in reward.
Because her brother perhaps was in need of
a helping hand, of a slave to help
him in his work.
Juwayriyah was also known for her ibadah.
She was known as an abidah, worshipping Allah,
praying, making a lot of dhikr.
One day, and this is in Sahih Muslim
or Sahih al-Bukhari.
One day, Juwayriyah was praying fajr.
She prayed fajr and she remained sitting doing
her dhikr.
The Prophet ﷺ left and he came back
later in the morning, much later, many hours
later, to find her in the exact same
spot in which she was when he left.
What was she doing?
She was still doing dhikr.
So he asked her, have you been in
the same spot since I left you?
She said yes.
So he said, after I left you, I
said four phrases three times.
I said four phrases three times.
If they were to be weighed against all
of your words, all of your dhikr that
you have been doing, they would outweigh them.
They would outweigh them.
And they are, Glory
and praise be to Allah in number as
great as His creation.
And in accordance with His pleasure.
And by the weight of His throne.
And to the extent of His words, the
words of Allah.
Meaning, you're saying subhanAllahi wa bihamdihi according to
an infinite number, a very huge number.
So, if you say this three times, it
weighs more in the scale of your good
deeds than saying SubhanAllah, walhamdulillah, you know, hundreds
of times, as Juwayriya radiallahu anha was doing.
And so, you know, look at this hadith
and how Juwayriya radiallahu anha was the source
of us learning this.
And as such, we are now blessed for
learning such a great dhikr.
And this particular dhikr is among the adhkar
of the morning and the evening.
To say this, every morning and every evening
is from the sunnah.
You know, just like Aisha radiallahu anha, we
mentioned many, many countless examples of how she
narrated certain things that have benefited us today.
You know, we've learned so much of our
deen because of Aisha radiallahu anha.
Likewise, here is an example of Juwayriya.
She also benefited us by influencing one of
the rulings concerning fasting.
And so, Juwayriya would also fast a lot.
She would fast a lot.
And so one day, the Prophet ﷺ came
to her to find her fasting, and that
day happened to be a Friday.
So the Prophet ﷺ asked her if she
fasted the day before, meaning Thursday, along with
today.
So she said no.
Then the Prophet ﷺ asked her if she
was planning on fasting the next day, Saturday.
You know, you're fasting today, are you planning
on fasting tomorrow?
She said no.
So then the Prophet ﷺ said, in that
case, break your fast.
In that case, break your fast.
And this is in Sahih al-Bukhari.
So we learn from this that we're not
supposed to single out Friday for fasting.
This is because Friday is our weekly day
of Eid, in which we're not supposed to
be eating or drinking.
This is obviously talking about voluntary fast, otherwise,
if there's a reason to be fasting, then
the case is different.
So again, we see how we have a
hukm, we have a ruling in our deen,
based on this interaction that the Prophet ﷺ
had with Juwayriyya, and Juwayriyya then narrating it
to us.
Her then narrating this to us.
Again it shows us that if the Prophet
ﷺ did not marry these women, how would
this knowledge have reached us?
Things which are from within the confines of
the house of Rasulullah ﷺ, private matters, things
which happened within the walls of his home.
There can't just be one wife, there has
to be several, who are going to narrate
to us all of these different bits and
pieces of knowledge.
Now Juwayriyya, although she did narrate these two
very important ahadith to us, she did not
narrate that many ahadith as Aisha and Umm
Salama.
It's mentioned that she only narrated some seven
ahadith, and she went on to live a
very long life.
She passed away at about 70 years old,
and so she passed away in the year
56 of the Hijrah, and this was in
the Khilafah of Mu'awiyah.
So after the four Khulafah in the time
of Mu'awiyah.
And her janazah was led by the governor
of Medina at the time, Marwan ibn al
-Hakam, and she was buried in Al-Baqi'
with the other Ummahatul Mu'mineen, the other mothers
of the believers.
And so may Allah be pleased with Juwayriyya.
And so we'll stop here, insha'Allah, and
we'll continue next week.