Azami 2776

Bukhari related it in the Book of Faith (43), and Muslim in the Book of the Prayer of Travelers (221/785), both through the route of Yahya bin Saeed, from Hisham, who said, my father informed me, from Ayesha, and he mentioned the same, with the wording being Bukhari's.Bukhari also related it in the Book of Tahajjud (1151), from Abdullah bin Maslama, from Malik, from Hisham bin Urwa, from his father, from Ayesha, who said, "There was a woman from Banu Assad with me," then she mentioned the same account. However, Malik did not relate this narration in the version of Yahya Laythi that is commonly circulated among us. Rather, he related it in the Book of Night Prayer (4) from Ismail bin Abu Hakeem, that it reached him that the Messenger of Allah ﷺ heard a woman praying at night and asked, "Who is this?" He was told, "This is Hawla bint Tuwayt, she does not sleep at night." The Messenger of Allah ﷺ disliked that, so much so that the displeasure could be seen on his face, and he said... then he mentioned the hadith in a similar manner.This chain is disconnected (munqati), and the version that Bukhari connected did not come through this route. Rather, he related it through the route of Abdullah bin Maslama Qanabi, who alone transmitted this narration from Malik in the Muwatta, unlike the rest of its transmitters, who only related a brief portion of it from him. This is what Ibn Abdul-Barr stated. See Fath al-Bari (3/37).I say, Muslim also related it (785) through the route of Ibn Wahb, from Yunus, from Ibn Shihab, who said, Urwa bin Zubayr informed me that Ayesha told him that Hawla bint Tuwayt bin Habib bin Assad bin Abdul-Uzza passed by her while the Messenger of Allah ﷺ was with her. She said, "I said, 'This is Hawla bint Tuwayt, and they claim she does not sleep at night.'" The Messenger of Allah ﷺ said, "She does not sleep at night! Take on only as much worship as you can bear. For by Allah, Allah does not grow weary until you grow weary."The same incident occurred with Zaynab, as will be mentioned in what follows.As for his saying, "Allah does not grow bored until you grow bored," and likewise his saying, "Allah does not grow weary until you grow weary," this hadith should not be taken according to its apparent meaning (that is, if you grow bored, then Allah grows bored), because boredom and weariness are attributes of deficiency, and Allah is free from attributes of deficiency. For this reason, the scholars said that this hadith should be understood to mean that He does not treat you the way one treats another out of boredom and weariness, by cutting off His reward and recompense from you, just as they used to say in the past, "So-and-so does not stop until his opponents stop," meaning he does not stop merely because his opponents have stopped, that is, the stopping of the second party does not necessitate the stopping of the first. For if it meant that he stops when his opponents stop, he would have no superiority over anyone else.Nawawi mentioned this in his commentary on Sahih Muslim, with some modification.