@AAAlatishe@yorubadboy01 Wow… I was born and brought up in akowonjo, santos layout. Our family house is there. That’s a nice place to live.. my parents and cousins and uncles still live there. Akowonjo is a very nice place to stay
If Allah didn’t decree it, it will not happen . To prevent evil eye , make sure your tawakkul is on 100..
recite your morning and evening Adhkar..
Walahi there is no remedy Allah has not given us.
May Allah keep us steadfast
This is an authentic report in Ṣaḥīḥ al-Bukhārī (no. 5255), but the English wording can easily create a misleading impression if read without the parallel narration and its marital context. Al-Bukhārī himself places it in Kitāb al-Ṭalāq (The Book of Divorce), under a chapter concerning addressing one's wife regarding divorce.
What was actually happening?
The woman was not a random woman whom the Prophet ﷺ approached in a garden and propositioned. Another narration immediately connected with this report in al-Bukhārī explicitly says:
تَزَوَّجَ النَّبِيُّ ﷺ أُمَيْمَةَ بِنْتَ شَرَاحِيلَ
That is: “The Prophet ﷺ married Umaymah bint Sharāḥīl.” It then states that when she was brought to him, he extended his hand toward her, but she appeared to dislike it, so he instructed Abū Usayd to prepare her for departure and give her two garments.
This parallel report is extremely important. It establishes that the encounter occurred in the context of a marriage, not an attempt at an illicit relationship.
What does “Give me yourself as a gift” mean?
The translation is potentially confusing. The Arabic expression is:
هَبِي نَفْسَكِ لِي
Literally, “Give yourself to me.” In the Qurʾānic and early Islamic marital vocabulary, hibat al-marʾah nafsahā refers to a woman offering herself in marriage, not to offering herself sexually outside marriage. Compare Qurʾān 33:50, which speaks of:
﴿وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ﴾
“and a believing woman if she offers herself to the Prophet…”
So “as a gift” in some English translations can obscure the technical marital meaning.
Why did she say, “Can a princess give herself to an ordinary man?”
The Arabic is:
هَلْ تَهَبُ الْمَلِكَةُ نَفْسَهَا لِلسُّوقَةِ؟
Al-sūqah means someone who is not a king/ruler, an ordinary subject or commoner. Her response therefore appears to reflect her perception of her own social status. It should not automatically be read as evidence that she did not know a marriage arrangement existed. The narrations about this woman contain differences concerning her precise identity and circumstances, so one should be cautious about reconstructing details that the ṣaḥīḥ report itself does not establish.
The most important part: her refusal
When the Prophet ﷺ moved his hand toward her, the report says that this was لِتَسْكُنَ, “so that she might become calm.” She responded:
أَعُوذُ بِاللَّهِ مِنْكَ
“I seek refuge with Allah from you.”
His response is particularly significant:
قَدْ عُذْتِ بِمَعَاذٍ
“You have sought refuge with One who grants refuge.”
And that was the end of the encounter. He did not argue with her, compel her, rebuke her, threaten her, or attempt another physical approach. He immediately withdrew and instructed Abū Usayd:
اكْسُهَا رَازِقِيَّتَيْنِ وَأَلْحِقْهَا بِأَهْلِهَا
That is, he ordered that she be given two garments and returned to her family.
Why is the narration in the Book of Divorce?
This is another important clue to its interpretation. Al-Bukhārī transmitted it under the heading:
بَابُ مَنْ طَلَّقَ، وَهَلْ يُوَاجِهُ الرَّجُلُ امْرَأَتَهُ بِالطَّلَاقِ
“Chapter: One who divorces, and whether a man should address his wife directly with divorce.”
In other words, al-Bukhārī himself understood the report within marriage and separation jurisprudence, not courtship with a stranger.
What the incident actually demonstrates
Far from demonstrating coercion, the strongest feature of the narration is precisely what happened after the woman expressed unwillingness.
She sought Allah's protection from him; he stopped immediately. She did not want the relationship; he released her. He did not humiliate her for rejecting him; he sent her home with clothing.
There is also an important methodological lesson here. A single translated narration should not be interpreted in isolation when al-Bukhārī himself transmits a parallel version explicitly saying that the Prophet ﷺ had married the woman.
TODAY A NON-MUSLIM WOMAN SAW ME ADJUST MY HIJAB AND ASKED:
“Why do you cover your hair? Aren’t you hiding yourself?”
I could have given her the usual answer.
Then I remembered what I learned and that answer led to a conversation about hijab that I wish more people understood.
@MyFCMB I have sent a message severally to Fcmbhelp line on twitter since yesterday and no response till now. I did a transaction yesterday and up till now, my money wasn’t reversed back to me and no one is responding