Does the Hadith Where the Prophet Considered Prohibiting Ghila Imply He Would Make Independent Judgements?

Answered by Mawlana Ilyas Patel

Question

In Sahih Muslim Hadith 1442b, the Prophet (Allah bless him and give him peace) considered prohibiting ghila. Does this imply he could consider legislation without revelation, and how is this reconciled with him not speaking from desire?

Answer

In the Name of Allah, the Most Merciful and Compassionate

I pray you are in good faith and health. Thank you for your question.

Yes, the Prophet (Allah bless him and give him peace) made independent judgments (ijtihad) when no revelation arrived.

The Prophet Considered the Customs of Other Nations

Judama bint Wahb (Allah be pleased with her) reported: The Messenger of Allah (Allah bless him and give him peace) said, “I considered forbidding intercourse with a breastfeeding woman, until it occurred to me that the Romans and Persians do that and it does not harm their children.” [Muslim]

In this hadith, the Prophet (Allah bless him and give him peace) considered prohibiting intercourse during breastfeeding (ghila), but didn’t, after seeing no harm in other cultures.

This demonstrates that he could use independent reasoning (ijtihad) in legal matters when no revelation had yet arrived. His reasoning was always guided, and revelation would correct any error, ensuring his final rulings were consistent with divine will.

The verse “He does not speak from desire” [Quran 53:3] refers to religious truths and does not exclude reasoned decision-making in practical legal matters. Personal whims never influenced his ijtihad; instead, they were motivated by a concern for the public good and ultimately subject to divine confirmation.

[Saharanpuri, Badh al-Majhud ‘Ala Sharh Sunan Abi Dawud]

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I pray this helps with your question.
Wassalam,
[Mawlana] Ilyas Patel
Checked and Approved by Shaykh Faraz Rabbani

قال ابن رسلان: وفي هذا الحديث جواز الغيلة، فإنه ﷺ لم ينه عنها، وبيَّن سبب ترك النهي، وفيه جواز الاجتهاد لرسول الله ﷺ، وبه قال جمهور أهل الأصول، وقيل: لا يجوز لتمكنه على الوحي، والصواب الأول، قيل: يحتمل ذكر فارس والروم لثلاثة أوجه:
أحدها: لكثرتهم، والثاني: لسلامة أولادهم في الغالب، والثالث: أنهم أهل طب وحكمة، فلو علموا أنه يضر ما فعلوه.

فإن قلت: حديثا جدامة وأسماء متعارضان ومتنافيان بوجهين:
أحدهما: أن في حديث أسماء أخبر ﷺ مؤكدًا بالقسم، كما في رواية (١) النسائي: «فوالذي نفسي بيده إن الغيل يدرك الفارس»، الحديث بوجود الغيل وأثره، وأخبره بنفيه في حديث جدامة بأن الفرس والروم يفعلون ذلك ولا يضر أولادهم.
والوجه الثاني: أن التنافي بينهما بوجود النهي وعدمه، فإن حديث أسماء يدل على أنه ﷺ نهى عنه، فإنه قال: «لا تقتلوا أولادكم سرًا»، وهذا نهي.

وفي حديث جدامة: «لقد هممت أن أنهى عن الغيلة»، وهذا يقتضي أنه لم ينه عنه، فكيف وجه التوفيق بينهما.
قلت: وجه التوفيق بينهما أن حديث جدامة مقدم بأن رسول الله ﷺ نظر على عادة العرب وخيالاتهم أن الغيل يضر، ثم نظر إلى فعل فارس والروم فظن أنه لا يضر، فعلى طريق العرب هَمَّ أن ينهى عنه، ثم على طريقة فارس والروم لما غلب على ظنه أنه لا يضر كف عنه وامتنع، ثم بعد ذلك أعلم من الله سبحانه وتعالى أنه يضر، ولكن ليس ضرره على الغالب، بل هو قليل يؤثر أحيانًا في بعض الأمزجة، فنهى عنه ﷺ تنزيهًا، فعلى هذا يتفق الحديثان، ولا يبقى بينهما تعارض، والله أعلم.

الكتاب: بذل المجهود في حل سنن أبي داود
المؤلف: الشيخ خليل أحمد السهارنفوري (ت ١٣٤٦ هـ)
اعتني به وعلق عليه: الأستاذ الدكتور تقي الدين الندوي

Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening.