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Chapter 85
ﺮﺴﻟا ﻆﻔﺣ بﺎﺑ
Secrecy of Private Matters (Guarding Secrets)
Allah, the Exalted, says:
"And fulfill (every) covenant. Verily! The covenant, will be questioned about.''
لﺎﻗ ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ﱢيِرْﺪُﺨﻟا ﺪﻴﻌﺳ ﻲﺑأ ﻦﻋو
ُﷲا ﻰّﻠَﺻ ﻪﱠﻠﻟا لﻮﺳر لﺎﻗ
ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ
ﱢﺮَﺷَأ ْﻦِﻣ ﱠنإ
ﺎَهﱠﺮِﺳ ُﺮُﺸْﻨَﻳ ﱠﻢُﺛ ِﻪﻴَﻟإ ﻲِﻀﻔُﺗَو ِةَأْﺮَﻤﻟا ﻰﻟإ ﻲِﻀﻔُﻳ ﻞُﺟﱠﺮﻟا ِﺔَﻣﺎﻴِﻘْﻟا مْﻮَﻳ ﺔَﻟِﺰْﻨَﻣ ِﻪﱠﻠﻟا َﺪْﻨِﻋ ِسﺎﱠﻨﻟا
ﻢﻠﺴﻣ ﻩاور
Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,
"The most
evil of the people to Allah on the Day of Resurrection will be the man who consorts with his wife and then
publicizes her secret.''
Islam treats conjugal union as a sacred and secret act, both in social and moral terms. Indeed, the
sanctity of conjugal rights contributes to the consolidation of moral norms and social cohesion. Yet, what passes
between wife and husband on the consummation night is usually taken in a light vein in our societies. In the
morning, both of them relate their sexual experience to their friends respectively. This is moral indecency which is
incompatible with human dignity and civilized behaviour. This Hadith reckons it as a grave sin which must be
eschewed. The bed-experience must be kept private by the married couple to the exclusion of a third person.
لﺎﻗ ُﺔﺼْﻔﺣ ُﻪُﺘْﻨِﺑ ْﺖﻤﱠﻳَﺄَﺗ ﻦﻴﺣ ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ﺮﻤﻋ نأ ﺎﻤﻬﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ﺮﻤﻋ ﻦﺑ ﻪﱠﻠﻟا ﺪﺒﻋ ﻦﻋو
ُﺖﻠﻘَﻓ َﺔﺼﻔﺣ ِﻪْﻴَﻠﻋ ُﺖْﺿَﺮَﻌَﻓ ، ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر نﺎﱠﻔَﻋ َﻦْﺑ َنﺎَﻤْﺜُﻋ
لﺎﻗ ؟ َﺮﻤُﻋ َﺖْﻨِﺑ َﺔَﺼْﻔَﺣ َﻚُﺘْﺤَﻜﻧأ َﺖﺌِﺷ ْنإ
َﻓ يِﺮْﻣأ ﻲﻓ ُﺮُﻈْﻧَﺄَﺳ
لﺎﻘﻓ ، ﻲﻨﻴِﻘَﻟ ﱠﻢُﺛ ، َﻲِﻟﺎَﻴﻟ ُﺖْﺜِﺒﻠ
َﻖﻳﺪﱢﺼﻟا ِﺮْﻜَﺑ ﺎﺑأ ُﺖﻴِﻘَﻠَﻓ ، اﺬه ﻲﻣْﻮﻳ َجﱠوَﺰَﺗَأ ﻻ ْنأ ﻲﻟ اﺪﺑ ﺪﻗ
ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر
ﱠﻲﻟإ ْﻊِﺟْﺮﻳ ْﻢَﻠَﻓ ، ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ﺮْﻜﺑ ﻮﺑأ َﺖﻤﺼﻓ ، ﺮَﻤُﻋ َﺖْﻨﺑ َﺔﺼْﻔَﺣ َﻚُﺘْﺤَﻜﻧَأ َﺖْﺌِﺷ نإ
َﻠَﻋ ُﺖْﻨُﻜَﻓ ،ًﺎﺌْﻴَﺷ
ﺎَﻬُﺘْﺤَﻜْﻧَﺄَﻓ ، ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﻲﺒﻨﻟا ﺎَﻬﺒَﻄﺧ ﱠﻢُﺛ ، ﻲﻟﺎَﻴﻟ ُﺖْﺜﺒَﻠَﻓ ، َنﺎﻤْﺜُﻋ ﻰﻠﻋ ﻲﱢﻨِﻣ ﺪَﺟوَأ ِﻪْﻴ
، ُﻩﺎﱠﻳإ
لﺎﻘﻓ ٍﺮْﻜﺑ ﻮُﺑأ ﻲَﻨﻴِﻘَﻠﻓ
ﺖﻠﻘﻓ ؟ ًﺎﺌْﻴَﺷ َﻚَﻴْﻟِإ ْﻊﺟْرَأ ْﻢَﻠَﻓ ﺔﺼْﻔﺣ ﱠﻲَﻠﻋ َﺖْﺿﺮَﻋ َﻦﻴِﺣ ﱠﻲَﻠﻋ َتْﺪَﺟو َﻚﱠﻠَﻌَﻟ
: ْﻢﻌَﻧ .
لﺎﻗ :
ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﱠﻲِﺒﱠﻨﻟا ﱠنَأ ُﺖْﻤِﻠَﻋ ُﺖْﻨُآ ﻲﱢﻧَأ ﱠﻻا ﱠﻲﻠﻋ َﺖْﺿﺮﻋ ﺎﻤﻴﻓ َﻚْﻴَﻟِإ َﻊِﺟْرأ ْنأ ﻲﻨْﻌﻨْﻤَﻳ ْﻢﻟ ْﻪﻧﺈﻓ
ﻰّﻠَﺻ ﱡﻲِﺒﱠﻨﻟا ﺎَﻬَآﺮَﺗ ْﻮﻟو ، ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﻪﱠﻠﻟا لﻮﺳر ﱠﺮِﺳ ﻲِﺸْﻓَﻷ ْﻦُآَأ ْﻢَﻠَﻓ ، ﺎهَﺮآَذ
ﺎَﻬُﺘْﻠِﺒَﻘﻟ ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا
يرﺎﺨﺒﻟا ﻩاور
`Abdullah bin `Umar (May Allah be pleased with them) reported: My father `Umar (May Allah be pleased with
him) said: When (his daughter) Hafsah (May Allah be pleased with her) became a widow, I met `Uthman bin `Affan
(May Allah be pleased with him) and offered Hafsah for marriage to him. `Uthman sa
id: "I shall think over the
I waited for a few days and then `Uthman met me and said:
"It occurred to me that I should not marry at
'' Then I met Abu Bakr (May Allah be pleased with him) and said to him:
"If you are willing, I shall marry
my daughter Hafsah to you.''
Abu Bakr (May Allah be pleased with him) remained silent and did not utter any word
to me in reply. I grew more angry with him than with `Uthman. I had waited for only a few days when Messenger of
Allah (PBUH) asked for her hand in marriage and I married her to him. Thereafter, I met Abu Bakr (May Allah be
pleased with him) who said,
"Perhaps you were angry with me when you offered Hafsah to me and I said nothing in
'' I said,
"Yes, that is so.
'' He said,
"Nothing stopped me to respond to your offer except that I knew that
Messenger of Allah (PBUH) had mentioned her and I could not disclose the secret of Messenger of Allah (PBUH).
Had Messenger of Allah (PBUH) left her, I would have accepted her.''
[Al-Bukhari and Muslim].
To keep a secret and not to disclose it to people is the theme of this chapter as reflected in this
Hadith. The Hadith has also other points which invite our attention. Firstly, a man can offer his daughter's hand to a
righteous person. Secondly, it is undesirable for parents to send a message to another party for the wedlock of their
daughter when talks with someone else are already continuing in this regard. Thirdly, if Messenger of Allah (PBUH)
wanted to marry a woman but could not realize his intention for a reason or another, it was permissible for a Muslim
to marry her because, juristically speaking, such a woman could not be counted as the Prophet's wife.